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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	call_v	lord_n	2,488	5	3.6285	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25404	The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.	Andrewes, Lancelot, 1555-1626.	1650 (1650)	Wing A3147; ESTC R7236	963,573	576

of time they differ Yet in Ceremonies there are these 4 rules or cautions to be observed 1. That they be not over many and that those which be enjoyned be necessary according to the time and place wherin we live according to the Apostles example who enjoyned few things to those believing Gentiles Acts 15. 28 29. 2. That the Ceremonies enjoyned be for edification and not destructive to that which the substance builds and sets up And this is the Apostles counsel Let all things be done to edifying For a destroyer according to this rule is a transgressour And in this respect it is that the same Apostle prohibits prayer in an unknown tongue 3. That they be such as conduce to order to which all things must be squared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to order as the same Apostle else there will be confusion in the Church and God is not the Author of Confusion 4. Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they be for decency They must be such as make for the decent service of God And therefore it is that the Apostle inveighed against covering of the head and face in religious exercises It was an uncomely and undecent thing for men to be covered or women uncovered in the Church Now the means according to our former rules to observe these things is 1. according to the Apostles direction to keep the Depositum safe which God himself tells what it is Retentio verbi the keeping of the word which is volumen utriusque foederis the volume of both Covenants This book shall not depart from thee which now among some is thrust out and the Legend and other things obtruded in the room of it And this as it must be kept safe so sincerely and purely without spot it must not be corrupted for a little leaven sowreth the whole lump as he speaketh elsewhere and Nazianzen tells us that a little wormewood marres a whole barrel of honey The Altar that Vriah devised got so neere to the Lords Altar that in the end it got the upper hand of it Physitians say that Aegros sanis immiscere initio morbi est it is the way to breed diseases to mingle the sick with the sound Therefore that form of outward worship is to be kept which hath no repugnancy with Gods word and hath that decency in it which S. Paul advised before which may expresse our inward affection and be sutable to the true and reverend worship of God The signes of true worship are evident When that which is injoyned concerning it is either grounded upon Dictum Jehovae as the Prophets usually pronounced their injunctions The word of the Lord or as Christ proved the resurrection by a Syllogisme or inference out of Scripture or Quod accepi a Domino what I have received of the Lord as the Apostle or lastly by authority of the Church in things indifferent tending to decency and not repugnant to the Word To keep close to the constant practise of the Church is the duty of all Christians and what she hath successively delivered to us being not repugnant to Scripture ought to be reverently received by all true sons of the Church S. Paul requires the Thessalonians to obey what he had taught or delivered them by word or by Epistle on which place S. Chrysostome 〈◊〉 that it is manifest the Apostle did not deliver all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by writing but some things without writing and he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the one is to be beleeved as well as the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore we esteem the tradition of the Church worthy of beliefe is there a tradition seek no further and of such things which have been generally received by the Church and of which no original can be found and which have the testimony of pious and prudent men of authority in the Church that they were delivered by the Apostles there ought little doubt to be made because there can be no greater proof given or reasonably desired in such things for of such we may say with S. Augustine Quod invenerunt in Ecclesia tenuerunt quod didiscerunt docuerunt quod a patribus acceperunt hoc filiis tradiderunt what they found in the Church they kept what they learned that they taught what they received from their fathers that they delivered to their sons And though all matters doctrinall of necessity to salvation for all are written yet other matters concerning government and external rites and forms are mentioned onely ocoasionally nor were needful to be written because they were visible to every eye in the daily practise of the Church These are the true signes The sixth Rule concerns 1. The Magistrate They which are in authority must enjoyne that which is true and lawful and abolish that which is false and ungodly Moses took the Calf burnt it in the fire and ground it to powder and 〈◊〉 brake the brazen serpent 2. The private persons duty is not to pull down but not to worship Images as it is in the law and in the practise of the three Children though we may not without authority break them down yet we may refuse to worship them CHAP. VI. Of the manner of outward worship no reverence nor worship to be performed to Images 1. The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examined 2. That evasion that not the Image but God by the Image is worshipped taken away 3. That they are Lay-mens books examined 4 That Images are to put us in minde of the Saints examined Addition 20. About Images and pictures for memories sake Of the manner of the outward worship of God THe second part of the Precept follows which directs us how we must stand affected in this outward worship of God Non prosternes te c. Thou shalt not bow down to them c. In which words are prohibited 1. Falling or bowing down 2. Worshipping them or as some translation serving them The first of these Prostration is bowing the knees or bending the head or body in reverence or honour to any thing And the second Worshipping is to offer service to a thing in the way of Religion Neither of these ought to be done to an Idol to rob God of the least part of his glory and honour There shall be no strange God in thee saith the Psalmist neither shalt thou worship any strange God So that whereas some might say concerning the words Non facies Thou shalt not make I am out of danger and compasse of this prohibition for I make none here the words reach further and tell him he must not worship them though made by others for as a father answereth Age non facio alius facit ego factum reperio c. well say I make none others make them I finde them made as the children of Dan

as most necessary to purge the Civil Body from evil persons as the Natural from evil and peccant humours God himself held this course in his Common-wealth It is often repeated by him in the Old Law Sic tolletis malum de medio Israelis so shall ye take away evil in Israel And S. Pauls rule also to the Corinthians in the case of Incest was Vos autem auferetis malume vobis therefore put away that evil person from among you If the evil must be removed it must be known Physitians cure not the disease they know not And if it must be known before it be cured surely the guilty will not by their good wills be the parties that shall discover it hide it as much as they can they will We see it plainly in the first offenders They were more carefull by farre how to conceal then how to avoid committing their fault And the like course take all Offenders ever since Besides we know that some transgressions especially are opera tenebrarum works of darknesse few or none come to the knowledge of them If then sin be to be removed and that cannot be done if not known and not to be discovered but from the Delinquents in respect of the secrecy and they not willing to discover them and that though some may take notice of them yet they will be loth to accuse because it is accounted to be an odious office to be accusator fratrum an accuser of the brethren what course then remains to finde out evil that it may be removed but the Magistrates power who are Gods Delegates to enquire Now God himself hath set them a pattern how this enquiry should be made who though nothing be hid from his all-seeing eyes and that he knoweth all things without any set form of Inquisition yet to prescribe us a form hath taken this course In the case of Adam upon suspition because of his fleeing into a Thicket And of Eve who upon Adams examination was found to be particeps criminis accessory by way of detection without accusation God thought fit to enquire of both In the case of Abels murther which was evident enquiry was made by God upon presumption because Cain had borne malice to Abel and being examined his countenance bewrayed him In that of the Sodomites upon a fame Clamor est multus the crye is great God will go down and enquire And this is warranted by God not onely by his own example and practise but by his command too in two places of the Law If thou shalt hear and If it shall be told thee of such and such a fault then thou shalt enquire and make search and ask diligently c. the proceedings must be perscrutando interrogando by interrogatories ministred to the party upon whom the fame went Under the Gospel also in the case of incest The Apostle layeth for his ground It is reported commonly among you So that if there be no accuser yet the Judge by Gods example and commandment and the practise of the Church is ex officio of duty to search out offences upon some or any of these grounds mentioned The next question is how shall the Judge interrogate whether upon the bare word of the party or whether may he lawfully minister an oath to finde out evil that it may be taken away In a sin against the seventh Commandment in the case of a woman suspected to deal falsly with her husband and that upon no other ground but her husbands jealousie the Judge was authorized to examine her upon oath and to make her abjure it by execration In a case against the eighth commandment between man and man If the one were perswaded that the other had falsified his trust he might convent him before the Judge who at the Plantiffs instance was to put the Defendant to his oath And so it seems to hold in the case of things found belonging to another man And in an action of trespasse the like As also in a case of Matrimony and usury upon promise of restoring part to the brethren who were in need and want Before the Law the first oath we finde given was that of Abraham to his Servant for his true dealing in a marriage for his son I will make thee sware saith the text The same form in administring an oath did 〈◊〉 use to 〈◊〉 concerning his burial Another oath we see given by 〈◊〉 to Esau concerning his birth-right If then this course of proceeding between man and man be allowed then much more a fortiori from a stronger ground in cases tending to the publick good Before the Law of Moses in the Patriarchs time In a matter of state 〈◊〉 charged his ten brethren as spies and without an accuser put them to their tryal So after it In the case of Elias who was suspected to be the cause of the long and great drought The King caused a search to be made for him all the land over so apprehend him and no mans denyal of him would serve but he put them to their oaths But in cases that concern the life of the party suspected the tendring an oath would seem hard For we see in the case of Achan where the thing concerned his life 〈◊〉 said not to him Swear to me but tell me what thou hast done And in that of 〈◊〉 unwittingly transgressing his fathers rash adjuration Saul said tell me what thou hast done not swear to me And so K. Zedekiah to 〈◊〉 I will ask of thee a thing hide nothing from me All these by interrogatories onely without the tie of an oath For as the Devil in Jobs case answered God Skin for skin yea all that a man hath will he give for his life And therefore to avoyd perjury an oath in these cases would be spared Besides publick oathes judicially taken there are oathes private and voluntary which may lawfully be vsed And this is warranted by the example and practise of the Saints of God as Saint Paul God is my witnes whom I serve in truth c. and lines by whom this kinde and manner of invocation or calling God to witnes hath ever bin accounted to have been equivalent to an oath Philo saith it among oothers Jusjurandum est tectificatio dei de re controversa it is no other but an attestation of God to what we aver And of this sort of oathes you have many in scripture As in the Covenant between Laban and Jacob and of that between the Elders of Gillead and Jopthah The Lord be witnes between us An d of Saint Paul I say the truth in or by Christ. And I call God to witnes or for a record upon my soul that to spare you c. And God is my record how greatly I long after you all So also the Angels and God himself as was touched before And

sabbath is jure divino in which point learned men do differ and of which we shall speak something hereafter yet that the 〈◊〉 sabbath which as it concerned the jews in a perculiar manner is litterally injoyned by the fourth Commandment is abolisht by the death of Christ is his opinion clearly expressed elswhere Of the 〈◊〉 he speaks in one of his sermons of the resurrection on 1 Cor. 11. 16. where labouring to prove the feast of Easter to be as ancient as the Apostles among other arguments he brings one from the Lords day in these words But we have a more sure ground then all these The Lords day hath testimony in Scripture I insist upon that that Easter day must needs be as ancient as it For how came it to be the Lords day but that as it is in the Psalm The Lord made it And why made he it but because the stone cast aside that is Christ was made the head of the corner that is because then the Lord rose because his resurrection fell upon it Where he plainly affirmes the Lords day to be so made by the Lord himself and that because Christ rose upon that day Now for the other point that the jews sabbath was ceremonial and abrogated by Christs death is proved at large by his speech in star-chamber against Trask published inter opera posthuma where among other things he speaks 〈◊〉 The Apostle inter alia reckoning up diverse others concludes with the sabbath and immediately upon it addes Which all are but shadows of things to come Sabbath and all but the body is Christ. The body had the shadow to vanish that which was to come when it is come to what end any figure of it it ceaseth too That to hold the shadow of the Sabbath is to continue is to hold Christ the bodie is not yet come It hath been ever the Churches doctrine That Christ made an end of all Sabbaths by his Sabbath in the grave That Sabbath was the last of them and that the Lords day came presently in place of it Dominicus dies Christi resurrectione declaratus est Christianis ex illo caepit habere festivitatem suam saith Augustine The Lords day was by the resurrection of Christ declared to be the Christians day and from that very time of Christs resurrection it began to be celebrated as the Christian mans festival For the Sabbath had reference to the old creation but in Christ we are a new Creature a new creation by him and so to have a new Sabbath and vetera transierunt no reference to the old We. By whom he made the world saith the Apostle of Christ. So two worlds there were The first that ended at Christs Passion saith Athanasius And therefore then the Sun without any eclypse went out of it self The second which began with Christs resurrection and that day initium novae creaturae the beginning and so the feast of them that are in Christ a new creature It is diduced plainly The Gospels keep one word all four and tell us Christ arose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 una sabbatorum that is after the Hebrew phrase the first day of the week The Apostles they kept their meetings on that day and S. Luke keeps the very same word exactly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to exclude all errour on that day they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is held their synaxes their solemn assemblies to preach to pray to break bread to celebrate the Lords supper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords supper on the Lords day for these two onely the day and the supper have the Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominicum in the scriptures to shew that Dominicum is alike to be taken in both This for the practise then If you will have it in precept The Apostle gives it and in the same word still that against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of their assembly every one should lay apart what God should move him to offer to the collection of the Saints and then offer it which was so ever in use that the day of oblations so have we it in practise and 〈◊〉 both even till Socrates time who keeps the same word still 〈◊〉 5. cap. 22. This day this 〈◊〉 〈◊〉 came to have the name of Dies Dominicus in the Apostles times and is so expressely called then by Saint John in the Revelation Revel 1. 10. And that name from that day to this hath holden still which continuance of it from the Apostles age may be deduced down from father to father even to the Council of Nice and lower I trust we need not to follow it no doubt is made of it since then by any that hath read any thing I should hold you to long too cite them in particular I avow it on my credit there is not any ecclesiastical writer in whom it is not to be found Ignatius whom I would not name but that I finde his words in Nazianzen Justin. Martyr Dion sius Bishop of Corinth in Euseb. lib. 4. Irenaeus Clemens Alexandr Tertull Origen Cyprian every one And that we may put it past all question Justine Martyr who lived in the very next age to the Apostles and Tertullian who lived the next age to him both say directly 〈◊〉 solemn assemblies of the Christians were that day ever on Sunday 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Justine die solis saith 〈◊〉 and leave the 〈◊〉 to their Saturn either in their Apologies offered by them to the Emperours Justine made two in his second Tertullian but one the sixteenth chapter of his that of the true day there can be no manner of doubt A thing so 〈◊〉 so well known even to the Heathen themselves as it was in the Acts of the Martyrs ever an usual question of theirs even of course in their examining What Dominicum servasti Hold you the Sunday and their answer known they all aver it Christianus sum intermittere non possum I am a Christian I cannot intermit it not the Lords day in any wise These are examples enough I will adde but an authority and a censure and so end The authority I will refer you to is of the great Athanasius great for his learning for his vertue for his labour and for his sufferings but above all great for his Creed Tertullian had written a book de cibis Judaicis which we have so another de 〈◊〉 Judaico which we have lost but it is supplied by Athanasius his book de sabbato circumcisione for he puts them and so they must go together Circumcision and the Sabbath In which he is so clear and so full for the abolishing of the 〈◊〉 day and the succeeding of the Lords day in place of it as no man can wish more and the treatise is no long one neither Now as in the other of meats so in this will I end with censure It is

the essential part of it as a day of publick worship and praise to the honour of the Creator and that the ceremonial and symbolical part by a typicall rest from labour was that ' which properly concerned the Jews then it wil necessarily follow that the sabbath onely in this latter respect expired at the death of Christ and that the other part which was the observation of the seventh day as a day of publick praise in honour of the Creatour of all having no reference to Christ for wherein did the observation of a certain day for divine worship typifie Christ or his benefits but being grounded upon moral reasons and not given onely to the Jews ought to continue still unlesse it were altered by the same authority to wit divine and therefore the day being altered de facto as appears by the perpetual practise of the Christian Church to the first day of the week it will clearly follow that this could be done by no lesse then divine authority and so the observation of the Lords day may be truely said to be Jure divino as enjoyned by him who is Lord of the sabbath and therefore had power to alter the day which he did by his Apostles Neither is it needful which some vrge that a cleere precept of Christ should be brought for this out of the new testament It is sufficient if by necessary consequence it can be deduced from scripture and though in matters of faith which are of absolute necessity to salvation for all to know it may be granted that they are all expressed in scripture yet for other matters that concern the discipline order and government of the Church it was not necessary to have them expressed in writing though many of them be occasionally mentioned it was sufficient that they might be known by the daily practise of the Church wherein every one might read them written in large and Capital letters which universal practise and traditio of the Church in these matters he that shall denie or question may by the like reason question the authors and number of the books of Canonical scripture and whether they were written by men divinely inspired and so by consequence may question the authority of the scripture it self which is conveyed to us no otherwise then by the universal and Catholick tradition of the Church Besides how dangerous it is that the publick exercise of Christian religion should depend upon so week a foundation as authority humane wch may alter its own constitutions is subject to manifold errours I leave to the prudent and judicious Christian to consider The Lords day then I conceive to be grounded upon divine authority not onely in regard that all authority is from God and so divine for so all humane laws might be said to be by divine authority for it is true which learned Breerewood saith there may be divine authority for humane decrees and as Molina saith well Licet quae a regia aliis legitimis inferioribus potestatibus rite praecipiuntur sunt de jure positivo quod tamen illis post quam it a constitutae sunt pareatur est de jure divino cum legitime omnes potestates a Deo sunt Deique vices suo ordine tenent dumque illis obedimus earumque precepta servamus Deo pariter in illis paremus Deique praeceptum voluntatem exequimur though the commands of Kings and other inferiour lawful powers are onely by positive law yet that their constitutions be obeyed is by divine law for all lawful powers are from God and are his Deputies in their order so that when we obey them and keep their Commandments we do also obey God in them and fulfill his will and Commandment But I mean by divine authority that which is immediately divine in regard of the subject God or Christ himself who ordained and appointed this day though it were publisht to the world by the Apostles as the messengers of Christ as they publisht the Gospel and those things for which they had commission from Christ. It is true that the Apostles instituted other things as ordinary governours of the Church which are in themselves changeable as cannot be denied as their orders about widows saluting with a holy kisse and the like which are now antiquated But that the Lords day was not of this latter sort but of the former besides the former reasons which are stronger then any I have seen to the contrary may be likewise evinced by the testimony of the Church and of the most learned and eminent Doctors of it in several ages whose testimony in matters of fact and things of this nature is the best way that I know to prove what is not cleerely and evidently set down in scriptures and that wherein the conscience may most safely rest That text of Psal. 118 24. This is the day which the Lord hath made let us reioyce and beglad in it is generally by the fathers applied to the Lords day as made or instituted by the Lord so among others Athanasius Ambrose Chrysostom Augustine expound it Justin Martyr in 2 Aponl Antonim saith Apostolus a Christo 〈◊〉 〈◊〉 celebritatem accepisse That the Apostles received from Christ himself the celebrity of this day Athanasius saith 〈◊〉 sabbati Dominus in diem Dominicum transtulit that the Lord himself hath transferred the solemnity of the sabbath to the Lords day Hom. de semente and in the forementioned Hom. upon these words all things are delivered to me by my father Infers the Lords day to be of divine institution Cyrill l. 12 in John Cap. 58. speaking of the apparitions of Christ upon this day saith that Christ thereby sanctified this day for solemne assemblies Chrysostom on Gen. 2. 3. saith here God from the beginning intimates this doctrine to us to lay aside and separate one day in every week for spiritual exercises Saint Augustine Epist. 119. seems to say the same that the Lords day was declared by the resurrection of Christ ab illo not ab illa caepit habere 〈◊〉 〈◊〉 from him that is from Christ it began to be made a festival Lactantius and others tell us that the primitive Christians expected Christs returne to judgement on that day by general tradition which shews they thought it unalterable and so no humane constitution Besides particular testimonies we have the publick testimony of the Church in her canons generally received in the the Christian world Cap. 〈◊〉 Feriis where it is said tam veteris quam 〈◊〉 testamenti pagina septimum diem 〈◊〉 〈◊〉 〈◊〉 that both the old and new Testament have appointed the seventh day for mans rest In that famous constitution of Leo the Emperor 〈◊〉 54. for the keeping of the Lords day it is said we ought not to encroach upon that one day which God hath chosen for his own honour Among the canonists some of the chief are expressly for the divine right

erit ut hodie amplius to morrow shall be as to day and much more abundant This saith he I do and then he cometh to this exhortation fratres 〈◊〉 quam lenissime sed tamen instantissime vos rogo brethren though but gently yet most instantly I beseech you do you the like 2. As gluttony or excesse of meat is here forbidden of which we have spoken so also drunkennesse or excesse of drink The Apostle dehorting from drunkennesse saith there is in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luxury or lust be not drunken with wine wherein is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it inclines to unclean lusts And the same saith Solomon Look not upon the Wine when it is red and sheweth his colour in the cup or goeth down pleasantly and why Thine eyes shall look upon strange women And therefore S. Peter doth not onely forbid drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drunkennesse which the Fathers call voluntarium Daemonem a voluntary Devil when a man willingly bereaves himself of reason but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drinkings or compotations whether they be such as enflame us and though they take not away our reason yet kindle our blood and spirits or whether by using them we get such a custome and habit that we are strong to do it and being free from drunkennesse can behold the infirmity of others with pleasure for there is a woe pronounced against this strength And in any of these cases the excesse of drinking is forbidden not onely because it deceives a man and the drunkard and the glutton shall come to poverty but also because it disposes a man to this sin as we see in Lot who by too much wine committed incest even without knowledge and unwittingly but most commonly a man doth it knowingly and wittingly and so maketh him self a fit mold for the Devils impression The Wise man saith that they are like to a man sleeping in the midst of the sea when they are awaked they return to it again For it is such a vice that a man having gotten a habit of it can hardly leave it off Yet are we not altogether prohibited the drinking of wine but in some cases it is allowed as these and the like 1. For bodily infirmities according to the Apostles counsel to Timothie In this case the use of wine is lawful Timothie was so far from excesse that having an infirmity upon him he would not adventure upon wine without Pauls direction 2. In heavinesse of minde whether natural or accidental Give wine to those that are of heavy heart 3. Upon some publick benefit of the Church or Common-wealth there may be a publick gratulation and therein a more free use of the Creatures and whatsoever doth not hinder or oppose Temperance may be lawfully used to solemnize a day of publick joy When the people were ready to mourn Nehemiah forbids it and instead of mourning bids them eat the fat and drink the sweet and testifie their joy by the lawsul use of the Creatures for the benefit which God had vouchsafed to his Church This is the third But ont of these or the like cases it must not be used as they did of whom the Prophet speaketh When God called to mourning and weeping they fell to joy and gladnesse to slaying of Oxen and killing of sheep to eating flesh and drinking wine And there be still some men that can take hold of the Apostles counsel to drink wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of that part of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little they take no notice at all The sum of all is there must not be Redundantia excesse It was accounted an especial fault of the Princes of Israel They drank wine in bowls c. The five rules above mentioned you may apply to prevent this sin and to govern your self in the use of wine or strong drink Both these vices are salved by one vertue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperance a vertue here commanded S. Paul makes it a special fruit of the spirit and exhorts Titus to preach it and exhort young men especially to it and such as bend their mindes to knowledge and studie of learning and therefore S. Peter exhorts as to adde to vertue knowledge so to joyn to knowledge temperance for scientia est cum abstinentia temperance is the way to knowledge CHAP. IIII. Of idlenesse the second thing which fits the soyl for this sin Diverse reasons against it It consists in two things 1. too much sleep 2. want of exercise when we are 〈◊〉 Against sleepinesse Rules for 1. the quantity 2. the manner Of idlenesse in our callings The remedy against sleep and idlenesse THe second thing which makes solum subactum fits the soyl for this sin of lust is idlenesse For as fulnesse of bread so abundance of idlenesse was one of the causes of Sodoms sin One answered by the light of nature to him that asked what Luxury was that it was nothing els but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the passion of an idle minde And this is a sin highly displeasing to God in many respects 1. Evertit consilium Dei finem hominis it doth what may be to overthrow Gods purpose and the end whereto man was created For God in the very beginning created man to labour He put man into the garden of Eden to dresse it not onely ut coleret eum to serve him but ut coleret terram to till the earth neither without the other Afterwards when he had transgressed Gods command this labour was enjoyned him as a perpetual penance for his offence In sorrow shalt thou eat all the dayes of thy life and in the sweat of thy face shalt thou eat bread Nor doth the Gospel shew it self more favourable in dispensing with this law Why stand ye idle saith our Saviour And it was the Apostles complaint that he heard that there were some that wrought not at all Nor shall it ever be abrogated Man saith David goeth forth to his work and to his labour till the evening Therefore is it that Solomon sends the idle person to the Ant and that the son of Syrach compares a slothful man to the filth of a dunghill In this respect therefore is this sin to be condemned 2. In regard of the losse of time a thing 〈◊〉 precious that the Apostle exhorts us by all means to redeem it if we have mispent it And the Psalmist sets it down as a curse upon the people that God consumed their dayes in vanity 3. In regard of the breach of the next Commandment which forbids stealing For he that consumes his dayes in idlenesse maketh use of the creatures to which he hath no right The Apostle saith He that doth not work should not eat The Heathen call such men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unnecessary burden The Scriptures compare them to

purpose to act it but onely gaze and stare upon it and this they call conceptionem 〈◊〉 the conceiving of sin 4. The 〈◊〉 is called Morosa delectatio a delaying or lingring in the thought of it so that when a man hath once consented so far as to take pleasure in it he will abide by it and dwell in it and this they call articulationem ftaeus the framing of all the parts in the womb of the soul whereby it becomes perfect when every corner is sought into and every circumstance weighed and considered how the sin may be acted Dum populus morabatur in Sittim 〈◊〉 est populus when the people 〈◊〉 at Shittim the people 〈◊〉 commit 〈◊〉 with the daughters of Moab 5. There is aberratio cordis the wandring of the soul after it that is when the thought is gone and once past over yet we resume it and call it back again and make a covenant contrary to that of Jobs That we will not suffer our eyes to look from it but will still behold it and not onely so but we also imploy those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aditus phantasmatum those gates and passages to the phansie the senses to raise up this delight in us again that we may continue in it We reade in Genesis of figmentun cogitationum when there is no real object and yet a man will notwithstanding frame or imagine a false object to convince the pleasure of a thought So here is a framing of imaginations to please the soul in such a sinful thought when besides occasions offered a man procures to himself occasions outwardly or inwardly devises fancies to delight himself this is peregrinatio in peccato and is commonly called the quickning of sin when it begins to stir in the womb 6. The last they call Nixum the travel or birth The Greek Fathers call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conatum a laying hold on the occasion offered to act the sin formerly resolved upon It proceedeth upon a syllogisme thus Si tanta voluptas in cogitando vel animo revolvendo quid si potiar if there be so much pleasure in thinking of it or revolving of it in my minde what will there be if it be actually performed After 〈◊〉 comes consensus rationis the full consent of the minde and then we are out of this Commandement for there wants nothing but means and opportunity to act it The conclusion is setdown in the heart Faciam I will do it and then when occasion is 〈◊〉 it is done and so sin is brought forth and perfected And these are the six degrees of sin although iniquitas mentitur sibi sin flattereth and lyeth to it self perswading men they are not guilty till they come to the last degree the very act when as there is sin in all the rest CHAP. IV. The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation NOw there are two wayes mentioned by s. Iames whereby a man is tempted by his lust he is either drawn by a kinde of violence or enticed by some allurement Every man is tempted when he is drawn away of his own lust and entised There is esca and uncus a pretty inticing bait to allure and a violent pushing and haling of the soul to enforce For a man is drawn either voluptate sensus by the pleasure of the sense or else importunitate mentis by the importunity of the minde Either sin gets within us and tols us on till we be catched or else it assaults us in a boystrous manner that we yield and think we can do no other Against both these we must watch lest we be like those in Hosea They have made ready their heart as an oven the Baker sleepeth all the night in the morning it burneth like a flaming fire They are all hot as an oven and there is none that calleth upon me In the same order do the other two the World and the Devil tempt us There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the alluring and the drawing in them both The Devil is called in Scripture the old Serpent and the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a method of craftinesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a deceit cogging at dice whereby men are deceived The Serpent we know is subtile by nature but he is an old serpent who if he had any natural defect might by custome and long experience have supplyed it Again the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fetches and wiles of the Devil The Apostles were not ignorant of them but another may fear lest it be the Devils method and craft by which he is allured and that he is not wise enough of himself to descry it 2. He is called a roaring Lion And under these two names a Serpent and a Lion all that is spoken of him in Scripture may be included As he is a Serpent for his subtilty so for his strength violence and cruelty he is called a Lion and a roaring Lion When he had leave given him we see he made the swine run headlong with violence into the Sea And the Apostle tels us that he torments extra pugnis intra terroribus with fightings without and terrours within and whereas the Apostle had a good purpose of coming to the 〈◊〉 to have confirmed their faith Sathan 〈◊〉 him The Apostles had extraordinary knowledge to discern his fetches and power to oppose his violence which we have not and therefore we must stand upon our watch the more diligently and put on our spiritual armour that we may be able to oppose him The extremity in violence and the exceeding subtilty in perswasion will bewray whether the temptation come 〈◊〉 our selves within or from the Devil without And as we say of him so we may say of the World it tempts sometimes by fair means using subtilty offering pleasures profits preferments c. to allure us And if we will not be allured there is a hook to draw us instead of profit we shall have damage and losse instead of pleasure grief and instead of preferment reproach and disgrace thereby to prevail against us and bear us down s. Augustine saith Aut amor male 〈◊〉 or timor male humilians either love of the bait will inflame us or fear of the hook will 〈◊〉 us to draw us to evil or to keep us from good Thus we see all temptations to evil may be reduced to these three heads they come either from our own 〈◊〉 or from Sathan or the World and all of them seek either to allure us by the bait or draw us by the hook We see the Negative part of this

THE PATTERN OF CATECHISTICAL DOCTRINE AT LARGE OR A Learned and Pious Exposition Of the Ten COMMANDMENTS With An INTRODUCTION Containing the Use and Benefit of Catechizing the generall Grounds of Religion and the truth of Christian Religion in particular proved against ATHEISTS PAGANS JEWS and TURKS By the Right Reverend Father in God LANCELOT ANDREWS late Bishop of WINCHESTER Perfected according to the Authors own Copy and thereby purged from many thousands of Errours Defects and Corruptions which were in a rude imperfect Draught formerly published as appears in the Preface to the Reader Ecclesiastes 12. 13. Fear God and keep his Commandments for this is the whole duty of Man 1. Corinth 7. 19. Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God LONDON Imprinted by Roger Norton and are to be sold by George Badger at his Shop in S. Dunstans Church-yard in Fleet-street Anno Dom. 1650. THE CONTENTS The Exposition of the Introduction CHAP. I. Page 1 1. That Children are to be taught and instructed in Religion proved out of Heathen Philosophers out of the Law the Gospel 2. That this instruction ought to be by way of Catechism What Catechising is How it differs from Preaching Reasons for abridgements or sums of Religion Catechizing used in all ages before the flood after the flood under the Law under the Gospel after the Apostles in the Primitive Church Reasons for this custom of Catechising CHAP. II. Page 9 The duty of the catechized 1. To come and that 1. with a right intent 2. willingly 3. with preparation which must be 1. in fear 2. by prayer Other rules for coming 1. with 〈◊〉 2. with purity of heart 3. in faith 4. frequently The second duty to hear or hearken The necessity of hearing The manner 1. with reverence 2. with fervour of spirit 3. with silence 4. without gazing 5. hear to keep How the word must be kept in our hearts 1. by examination 2. by meditation 3. by Conference CHAP. III. Page 14 Of Religion in general and the foundations of it The four first steps 1 We must come to God as the only way to true happinesse No happinesse in riches proved by divers reasons Nor in Honour Nor in pleasure Nor in moral vertue Nor in contemplation General reasons against them all that felicity cannot be in any of them because they cannot satisfie 2 They are not perpetual but uncertain In God onely is true happinesse to be found CHAP. IIII. Page 19 2. The way to come to God is onely by faith not by natural reason alone as the Manichees held reasons against them The way by faith more certain The necessity of belief Rules for coming by faith CHAP. V. Page 22 3. That we must believe there is a God Misbelief in four things 1. Autotheisme 2. Polytheisme 3. Atheisme 4. Diabolisme The reasons of Atheists answered Religion upholds all states The original of Atheisme from 1. Discontent 2. sensuality CHAP. VI. Page 25 That there is a God proved 1. By reasons drawn out of the writings of the Heathens themselves 2. By the frame of the World Objections answered 3. By the beginning and progresse of arts c. 4. By the necessity of a first mover The beginning of things cannot be 1. By Chance nor 2. By Nature 5. By prophecies fulfilled 6. By the artificial framing the bodies of all Creatures 7. By the soul of man Reasons why so many Atheists Natural notions of a diety The Conscience 8. From the miserable ends of Atheists CHAP. VII Page 29 The fourth step That God hath a providence over man Reasons against divine providence answerd why God permitts evil general reasons for a providence particular reasons from all sorts of creatures That second causes work not nor produce their effects of themselves without God That Gods providence reacheth to particulars That God is to be sought and that he rewards them that seek him CHAP. VIII Page 34 The four religions in the world Of Paganisme reasons against the plurality of Gods That there can be but one God proved out of their own Philosophers that their religion was false How man came to be worshipped How beasts Of the Miracles and Oracles of the Gentiles CHAP. IX Page 37 Of Judaisme The positions of the Jews 1. That the Messias shall have an earthly kingdom at Jerusalem confuted 2. That Jesus is not the Messias The contrary proved by Jacobs prophecy Gen. 49. 11. By Daniels seventy two weeks Dan. 9. 25. By diverse other reasons 3. That the Messias is not yet come The contrary proved by sundry arguments CHAP. X. Page 41 Of Christian. This religion proved to be false by seven reasons CHAP. XI Page 42 Of Christian religion The truth thereof in general proved 1. By the antiquity of it out of the Heathen authors themselves 2. By the continuance and preservation of it 3. By the certainty 4 By the end it leads to viz. to God it gives all honour to him Deprives man of all Other reasons It restraines carnal liberty allowed by false Religions reaches to the heart It contains mysteries above mans capacity Teaches contempt of the world requires spiritual worship Confirmed by miracles beyond exception Prophecies CHAP. XII Page 48 Special reasons for the Christian Religion as differing from the Jewish It purgeth the soul shews that God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the testimony of the Apostles and Evangelists the knowledge of what they wrote their honesty the credit of the story testimony from Pagans the star at Christs birth the crosse sacred with the Egyptians the miracles at Christs death the Progresse of Christianity by weak means opposed by power and learning contrary to flesh and blood the excellency of the promises power in conversions the truth of Christs miracles the constancy of Martyrs the ends of the Apostles the Devils testimony against himself CHAP. XIII Page 52 Of the two chief parties that lay claim to Christian Religion Papists and Protestants Their difference about interpretation of Scriptures The Churches authority in expounding Scriptures An additional Observation out of the Authors other works Rules about the sense of the Scriptures Means for finding out the true sense other means controverted Addition about the Churches power in matters of Faith whether infallible Decrees of Councels Consent of Fathers The Pope not infallible CHAP. XIIII Page 58 Christian religion divided into the Law and the Gospel Additions about the use of the Law That the Law of Christ is part of the second Covenant c. The judgement of the Author out of his other books That the Gospel is lex Christi The Law handled first Reasons for this order What the Law teacheth and what the Gospel CHAP. XV. Page 62 In the Law four things 1. The work to be done The Decalogue the Pandects of moral Laws The Laws moral known before Moses written in mens hearts proved in particular In every Law there is evil to be avoided and good to be done

by 1. his power 2. his jealousie How jealousie is ascribed to God Why humane affections are ascribed to God CHAP. IX page 224 Of the Commination wherein 1. The censure of the sin 2. The punishment 1. In the censure The sin viz. of Idolatry Is called 1. Hatred of God How God can be hated 2. Iniquity The punishment visitation upon the children The 〈◊〉 of this punishment by 1. The greatnesse 2. The multiplicity 3. The continuance Of Gods justice in punishing the sins of the fathers upon the children That it is not unjust in respect of the father nor 2. of the sin The use of all CHAP. X. page 228 The third part of the sanction a promise of mercy Gods rewards proceed from mercy which is the fountain of all our happinesse His mercy is promised to the 1000 generation the threatning extends onely to the third and fourth The object of his mercy such as love him Our love must be manifested by keeping his Commandements How they must be kept The benefit they will keep and preserve us The Exposition of the third Commandement CHAP. I. page 231 The general scope of the third Commandement Of glorifying the name of God by praise The manner how it must be done Several motives to stir men up to the duty CHAP. II. page 234 What is meant by Gods name The use of names 1. To distinguish 2. To dignifie Gods name in respect of his Essence Attributes and works and how they are to be reverenced What it is to take his Name as glorious as necessary Glorifying his Name inwardly outwardly by confessing defending it remembring it honourable mention of it threefold it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable Applyed to our own actions by prayer and to others by blessing c. Of glorifying it in our lives What it is to take Gods Name in vain in respect of 1. the end 2. agent 3. the work CHAP. III. page 239 Of taking Gods Name by an oath The causes and grounds of an oath The parts of it Contestation Execration How God is glorified by an oath What is here commanded 1. To swear In what cases For Gods glory Mans necessity For the publick good The Oath Ex Officio whether lawful or no. Of private and voluntary oathes 2. To swear by God not by Idols or Creatures 3. Not to take his Name in vain but to swear in 1. Truth in oathes assertorie promissorie 2. Judgement 3. Justice Against voluntary oathes whether lawful Of swearing from the heart The means to be used against vain swearing The signes of keeping this Commandement Of drawing others to keep it CHAP. IV. page 250 What a vow is Whether a bare purpose without a promise Whether a thing commanded may be the matter of a vow The necessity and use of vows in respect of God of our selves What things a man may vow se suos sua Vows in the times of the Gospel Of performing vows Qualifications in a vow for the person the matter The time of vowing Of paying our vows CHAP. V. page 255 Of glorifying Gods Name from the heart The means of glorifying it The signes Of causing others to glorifie it The second part of this precept the Commination Reasons why such a threatning is here denounced Gods punishing the breach of this Commandment by visible judgements God is jealous of his Name The Exposition of the Fourth Commandement CHAP. I. page 259 The excellent order of the Commandements Why God himself appointed a set time for publick worship Why this Commandement is larger then the rest Six special things to be observed in this Commandement which are not in the rest The general parts of it 1. The precept 2. The reasons In the precept 1. The affirmative part what is meant by Sabbath what by sanctifying How things sanctified differ from other things God sanctified it not for himself but for us We must sanctifie it 1. In our estimation of it 2. In our use of it CHAP. II. page 262 What is commanded here 1. A rest 2. Sanctification Rest is required not for it self but for the duties of sanctification Reasons that the Sabbath is not wholly nor principally remonial Addition 21. out of the Authors other works declaring his meaning in two things 1. That the Lords day is Jure Divino 2. That the Jewish Sabbath is abolisht by Christs death proved by him at large out of Scriptures and Antiquity in his Speech against Trask in Star-Chamber CHAP. III. page 268 Additional considerations upon the doctrine of the Sabbath laid down in seven conclusions 1. It is certain some time is to be set apart for publick worship proved by Schoolmen Canonists and Reasons 2. Certain that the law of Nature doth not dictate the proportion of seven or any other in particular 3. It is most probable that the seventh day was appointed by God from the beginning as a day of publick worship in memory of the creation and did oblige all mankinde though the symbolical or typical rest afterwards was enjoyned to the Jews onely This proved from Scripture Fathers Jewish Doctors late Divines reasons c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law 4. The Lords day is of divine institution proved by Scripture Fathers publick Declarations of the Church Edicts of Princes Canonists some Schoolmen late Divines 5. The fourth Commandement is in force for the moral equity that at least a seventh part be given to God literally it requires onely the seventh day from the creation not a seventh day The day altered by the Apostles by special authority 6. The rest of the Iewish-sabbath partly moral which continues still partly symbolical which is expired How the rest of the Lords day differs from the rest of the Sabbath rest from ordinary labours forbidden by God but the special determination left to the Church How the Lords day succeeds the Sabbath 7. The Sabbath kept with the Lords day by the Primitive Christians till the Councel of Laodicea was not in a Jewish manner CHAP. IV. page 276 Reasons of this Commandement 1. Gods liberality in allowing us six dayes and requiring but one for himself 2. The seventh is his own proper day Who are comprehended in the prohibition 1. The Master of the family 2. Children 3. Servants 4. Cattel 5. Strangers The general reasons of this precept 1. Gods rest from the creation Addition 22. Moral reasons sometimes given of a ceremonial precept The reason why a rest and why on this day are different things out of Maimon Abenezra 2. Reason the benefit coming to mankinde by the creation 3. Reason God blessed the seventh day CHAP. V. page 280 How far this rest is to be kept Why this word remember is prefixed Such work to be forborn which may be done before or after Necessity of a vacation from other works that we may attend holy duties Mans opposition to God when

Concerning that which Aristotle hath in his morals it must be acknowledged that he meant de 〈◊〉 non 〈◊〉 〈◊〉 quod fieri debuit else he is to be called back to his de Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It is expedient for little children to be drawn from evil speeches and sights which may hinder their proceedings in vertue and it is his rule further that it is necessary to teach them assoon as may be all things that are good Lastly against the Orator standing at the bar and pleading for his fee to excuse a lewd young man his own serious 〈◊〉 are to be alledged Refrenanda 〈◊〉 est c. maxime haec aetas a libidinibus voluptatibus arcenda est This age meaning youth is most 〈◊〉 to be kept from lusts 〈◊〉 pleasures And in another place he is of a flat contrary opinion to his first Qui adolescentum 〈◊〉 ignosciputant 〈◊〉 falluntur propterea quod aetas illa non est impedimento 〈◊〉 studiis They are much 〈◊〉 that think way should be given to the licentiousnesse of young men because that age is no let or hinderance to good learning In the Scriptures there are two places that discover some to be of the same opinion 1. Pharaoh being requested by Moses that the Israelites might go with their children to worship the Lord makes a scoffe at the motion and saith Not so go ye now that are men as though religion pertained not to children 2. In the Gospel when children were brought to Christ to blesse them the disciples not onely forbade them but rebuked them that brought them as if Christ and children had nothing to do with each other For the first we see that Moses stands stiffely to his proposition and 〈◊〉 not accept of Pharaohs offer for the elder except the younger might go also For the second our Saviour opposeth his disciples and commandeth them not to hinder but to suffer and further their coming to him telling them that the kingdom of heaven belonged aswell to them as to elder people pronouncing those accursed that should keep them from him or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay a stumbling block before them by ill example That instruction is most necessary for children may be proved out of the Law 1. The Law was not onely given in respect of those of riper years but to the younger sort and that to cleanse their wayes as the Prophet David speaks 2. The Jews observe that there is mencion made of children three times in the Decalogue and of these three places two of them are directly set down for 〈◊〉 children in duties of Religion as in the observation of the Sabbath and honouring Parents one in each Table 3. Again God in the same Law gave commandment to Parents to inform and 〈◊〉 their children why the Passeover and other religious ordinances were commanded Yea though children shall not ask of their Parents yet God layeth a charge upon them to see their children instructed in his Laws And whereas many hold it not material or to be regarded what children do and that they are not to be examined and censured for their childish acts though wanton and wicked the Holy Ghost confutes such people by the Wise man who saith 〈◊〉 semi is suis as some translation hath it even a childe is known by his doings whether his work be pure and whether it be right 2. And as God would have 〈◊〉 instructed in his Laws so if when they are taught 〈◊〉 admonished they refuse good counsel it will fall out that such as are evil affected and obstinate he means to destroy as in the case of Elies sons who hearkned not to the voice of their father because God would 〈◊〉 them and of the fourty two children of the city of Bethel who were devoured by Bears for mocking the Prophet Elisha Whereas on the other side God gives a blessing to such children as are willing to be instructed in his fear and the wayes or his commandments 3 To this the Hebrew proverb may be added There are to be seen in 〈◊〉 souls of all sizes that is death the reward of sin seizeth upon the young as well as upon the old and the young as the old shall be judged by their works I saw the dead saith saint John small and great stand before God and they were judged according to their works 4. Again from the gospel Exemplum dedi vobis I have given you an example saith our Saviour of whom the Divines rule is Omnis actio Christi 〈◊〉 nostra est Every action of Christ is for our instruction And he hath left an example and president for children in that at twelve yeers of age he was found in the Temple with the Doctors both hearing and asking them questions and so submitting himself to Catechizing 5. When the chief Priests and Scribes were sore displeased at the children that cryed Hosanna to our Saviour he approved of their song of praise and quoted a text for their justification out of the Psalms Out of the mouth of babes and 〈◊〉 hast thou perfected praise and upon that act of theirs one saith Non minus placet Hosanna puerorum quam Hallelujah virorum The Hosanna of children pleased Christ no lesse then the Hallelujah of men 6. In the gospel Christs charge to saint Peter was not to feed his sheep onely but his lambs also and his lambs in the first place because the increase of the flock depends chiefly upon the forwardnesse and thriving of the lambs for they being 〈◊〉 〈◊〉 and looked to lesse pains will be taken with them when they come to be sheep 7. When thou vowest a vow saith the Preacher defer not to to pay it All stipulations and solemn promises must be performed assoon as we can But in our Baptism we made a vow to learn the fear of God therefore we are to perform it in the prime of our youth and the rather because whereas by the direction of our Saviour the disciples were to teach and baptize yet in singular favour to the children of the faithful this priviledge is given that they first may be baptized and then taught 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God hath set it in the second place do not thou set it in no place It should be first therefore as soon as may be Saint Augustin saith Quare 〈◊〉 Magister extrinsecus 〈◊〉 sit intus To what purpose is it to have an instructer or teacher outwardly if he be not within also And 〈◊〉 when we come to age there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a casting off and rejecting of government but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change of the governor Seeing then that children must have teachers and governors within them before they be freed from Tutors and governours without them it is necessary that we begin to teach them betimes

to 〈◊〉 at a stay but proceed and profit every day and make progresse in our knowledge for as there are places in scripture as is before said where every lamb may wade so are there also deeper places where an 〈◊〉 may swimme We shall never be so perfect as to be free from 〈◊〉 〈◊〉 Search the scriptures For teaching children by way of Catechizing is no new thing 1. It is warranted even before 〈◊〉 flood The offerings and sacrifices of 〈◊〉 and Abel are a strong argument to induce our 〈◊〉 that they had been instructed by their father Adam in matter of Religion And though the word was yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written from the Creation till after the flood yet Gods worship could not have continued had instruction ceased and not been used 2. After the flood in the time of Abraham the scripture beareth witnesse that he taught his children and family the fear of the Lord. Ab condam 〈◊〉 ab 〈◊〉 saith God shall I hide 〈◊〉 〈◊〉 the thing that I will doe for I know him that he will command his children c and they shal keep the way of 〈◊〉 Lord. And what he would teach them is evident by the summe 〈◊〉 the Law delivered to him by God Ambula coram me c. Walke before me and be perfect As also by the summe of the Gospell In thy seed shall all the nations of the earth be blessed Th fruits of this catechizing and the effects thereof appeared first in his son Isaac The tex saith Et exiit Isaac ut oraret in agro vesperi and 〈◊〉 went out to pray in the field at eventide And secondly in his servant who 〈◊〉 he undertooke his masters businesse 1. began with prayer 2 he ended with prayer and thanksgiving for his 〈◊〉 successe 3 shewed his care in performing his Masters busin sse he would not eat though he had travelled far untill he had declared his message 3. And as this appears in Adam concerning the instruction of his children before the flood and in Abraham after it and 〈◊〉 the Law so it is not to be doubted but that there were divers other godly men in both ages that successively instructed their children receiving it as a duty by tradition so to do For there is no writing extant till Moses time though it appears by Saint Iude that something was proph sied by Enoch who was the 7 th from Adam and that the story of Job seems to be more ancient then that of Moses life and actions though the Church place Moses first to whom by tradit 〈◊〉 was conveled the story of former times and perhaps Moses his story might be first written 4. Besides the divine goodnesse so disposed that no age from the 〈◊〉 to the time of Moses should want some godly men successively to deliver his will to their child en As before the flood 〈◊〉 Seth Enos Kenan 〈◊〉 〈◊〉 Enoch Methusalem Lamech of which number Adam and 〈◊〉 〈◊〉 the whole time from the Creation to the flood which fell in the year of the world 1656. For Adam lived 930 years And Methusalem 969. and 〈◊〉 in the year of the deluge So that Methusalem living 243 yeares with Adam must needs be well instructed by him concerning all points of Religion and that no doubt 〈◊〉 his youth as also were they that were born between them 5. After the deluge God sent into the world many excellent men also before the Law As Noah Sem Arphaxad Sale Heber Peleg Reu Serug Nachor Thare Abraham Isaac and Jacob. and no doubt 〈◊〉 it appeares that Abraham instructed his family but that he also receiued instruction from his Parents 〈◊〉 his from theirs before them For Noah lived 950 years and was 600 years old at the time of the flood and no question but he was well instructed by conversing with so many fathers of the first age of the world And his son Sem lived many years with him being born 98 years before the deluge and therefore wanted no documents Now for the posterity of Abraham we finde 〈◊〉 〈◊〉 was grandchild to 〈◊〉 by Levi as Jacob was to Abraham and li ved many years with his father Levi and his grandfather Jacob and benig grandfather to Moses it is Probable that he with his son Amram 〈◊〉 Moses in God service as their predecessors had instructed them And thus much for the time before the Law written 6. Under the Law immediatly after it was given God gave command to the 〈◊〉 to instruct their children And that foure severall wayes 1 They were to teach them diligently The word teach there in the original signifies to whet or sharpen which by the learned is expounded to 〈◊〉 rehearsing 2. They were to conferre and talke with them about the Law in the house morning and evening and when they walked with them abroad 3. They were to binde the commandments for signes upon their hands and as frontlets before their eyes that their children might continually take notice of them 4. Lastly for the same intent and purpose they were commanded to write them upon the gates and posts of their houses 7. The practise of this after the law made we may see in David who in the Text before quoted saith Come ye children hearken unto me and I will teach you c. and more particularly towards his son Solomon as he professeth himself I was my fathers son saith he tender and onely beloved in the sight of my mother and he taught or catechized me And this he did not onely as he was Pater-familias the father of a family but as a Catechist in publike before the people And thou Solomon my son know thou the God of thy father and serve him with a perfect heart Nor did Solomon discontiue this practise for he instructed his son Rehoboam at large as may be seen in his first seven chapters of his Proverbs So was young king Jehoash instructed by Jehoiada the high Priest 8. Under the captivity and after because there are no examples in writing extant in the Scriptures but that Apocryphall of Susannae of whom it is said that she was instructed by her parents in the law of Moses we must repair to the records of Josephus who affirms that there were never lesse among the Jews 〈◊〉 four hundred houses of catechizing where the law and the Talmud were expounded And it is recorded that there was an act made at Jerusalem that children should be set to catechizing at the age of 〈◊〉 yeers whereunto Saint Paul seemeth to have relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised out of the Law 9. Under the gospel there is an expresse precept or commandment to Parents not onely to enter their children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to bring them up in nurture and admonition And it was Saint Pauls practise as you may see by

a passage to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may catechize others We finde three eminent persons noted to us in Scripture that were catechumeni catechized The first was Theophilus of whom Saint Luke testifieth It seemed good to me saith he to write to thee in order that thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thou wert catechized or instructed The second was Apollos of whom also Saint Luke gives this commendation that he was mighty in the Scriptures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man was catechized or instructed in the way of the Lord. The third was Timothy of whom saint Paul testifies that he had known the the Scriptures from a childe And in one place mention is made both of the Catechist and Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. After the Apostles times the first Catechist of any fame was the Evangelist Mark in Alexandria after him Pantenus then Clemens Origen Cyril of Jerusalem Gregory Nyssen Athanasius Fulgentius S. Augustine and others And that there were catechumeni in the Church in all ages may appear by the canons of diverse Councels Hegesippus converted from Judaism to Christianity in his Ecclesiasticall story reports that this work of catechizing wrought so great effect that there was no known commonwealth inhabited in that part of the world but within fourty years after our saviours passion 〈◊〉 superstition was shaken in it by Catechizing So that Julian the Apostata the greatest enemy that ever Christians had found no speedier way to root out Christian religion then by suppressing Christian schools and places of catechizing and if he had not been as a Cloud that soon passeth away it might have been feared that in a short time he had overshadowed true Religion 1 And when Catechizing was left off in the Church it soon became darkned and over-spread with ignorance The Papists therefore acknowledge that all the advantage which the protestants have gotten of them hath come by this exercise and it is to be feared that if ever thy get ground of us it will be by their more exact and frequent Catechizing then ours 3. Concerning the third quaere The reasons why this custome of catechizing by way of question and answer hath ever been continued seem to be these 1 Because of the account every one must give Our Saviour tells it us reddes rationem we must render an accompt And every man will will be most wary in that for which he must be accomptable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Because we are all young and old to give an accompt of our faith Be ready saith Saint Peter alwayes to give answer to every one that asketh you a reason of the hope that is in you a solid reason not a phanatique opinion And by this we shall be the better fitted to these four necessary duties 1 of examining the doctrine we heare 2 Of examining our selves before we heare the word and receive the sacrements 3 Of admonishing our brethren which we cannot doe unlesse we be fitted with knowledge 4 Of adhering to the truth Because being children we doe imbibere errcres ergo exuendi sunt et induendaveritas we drink in errours which must be shaken of and our loynes must be girt with truth The Heathen man adviseth us that in all our actions we propound to our selves Cui bono What good will arise by that we goe about In this certainly the fruit is great diverse wayes 1 It will be acceptable to God to spend our hours in his service 2 We shall learn hereby to know God and his son Jesus Christ. Whom to know is life eternal 3 It will procure length of happy dayes in this life 4 Lastly the fruit of it is holines and the end everlasting life Now 〈◊〉 the fruit is so great we are to take especial care that the hours we spend in this exercise be not lost and so we be deprived of the fruit For as in natural Philosophy it is held a great absurdity ut aliquid frustra fiat that any thing be done in vain or to no purpose and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be a vain and fruitlesse desire so in divinity much more S. Paul useth it as an argument to the corinthians to prove the resurrection that if there should be none then both his preaching and their faith were in vain And in another place he did so forecast his manner of the conversion of the gentiles ne forte currat in vanum lest he might run in vain Therefore as the same Apostle desired the Corinthians not to receive the grace of God in vain so are we to be careful that we heare nothing in vain lest we be like those in Jeremy that let the bellows blow and the lead consume in the fire and the founder melt in vain upon which place saith the glosse that all pains and labour which is taken with such people is in vain and lost But the word of God cannot be in vain in three respects 1 In respect of it self 2 In respect of the Catechist 3 In respect of the Catechized 1 In respect of it self it cannot be in vain For God himself maintaineth the contrary As the rain cometh down saith he by the Prophet and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and budd that it may give seed to the sower and bread to the eater So shall the word be that goeth forth out of my mouth it shall not return to me void but it shall accomplish that which I please and it shall prosper in the thing whereto I send it 2 Nor can it be in vain in respect of the Catechizer or him that delivereth it I have laboured in vain saith the Prophet I have spent my strength for nought and in 〈◊〉 yet surely mark that my judgement is with the Lord and my work with my God The paines which the Catechizer takes is not in vain because God seeing he hath done his part will accept of his endeavours though his 〈◊〉 reject and 〈◊〉 them And if the son of peace be there 〈◊〉 peace shall rest upon him if not redibit ad vos it shall returne to you again saith Christ to his disciples And the Apostle most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are unto God a sweet savour of Christ in them that are saved and in them that perish Therefore we ought to be very carefull how we behave our selves in hearing 3 Lastly it cannot be in vain to the Catechized If we come to heare with a good intent the spirit of God takes order that the word shall be profitable and fruitful like good seed sowed in good ground And to this purpose it is that Saint Gregory saith Cum verbiboni auditores 〈◊〉 pro reficiendis eis majora

we say in our liturgy Day by day we magnifie thee Every day will I blesse thee saith the psalmist We want daily bread bread necessaries for our sustentation every day therfore we are to come every day to beg it and God is to be blessed daily because of his daily benefits The apostles were daily in the Temple preaching and breaking bread and suerly they were not there alone there were some Auditors some communicants We are not to think so meanly of God that we may command his blessings if we take our own times to come for them at our own leisure therefore si nolumus 〈◊〉 querere Deum queramus voraciter queramus 〈◊〉 queramus 〈◊〉 Saith Barnard If we mean not seek God in vain seek him first truly and then often and with perseverance and diligence For delectatio 〈◊〉 etdiligentia ex se 〈◊〉 seque necessario consequuntur delight love and diligence doe mutnally and necessarily follow one another Being thus prepared and qualified when we come we shal be fitter for the second part of this Text Auscultate Hearken which is the second part 2. Auscultate mihi hearken unto me He that hath ears to hear let him hear saith our Saviour God complaineth by the Prophet that the people drew neer to him with their mouths and honoured him with their lips but they had removed their hearts far from him This is a present absent The Heathen observed that soloecisms may be committed in hearing as wel as in speaking In this respect therfore it is required that we be so present that we give ear and our hearts be as neer as our bodies Sacrifice and meat-offering saith the Psalmist thou didst not require but mine ears hast thou opened And it was a blessing which God promised by the Prophet to the kingdom of Christ That the eyes of them that see should not be dim and the ears of them that hear shall 〈◊〉 Pharaoh was of opinion that Religion was an idle mans exercise and 〈◊〉 〈◊〉 that all duties of religion lye upon the Speaker But Christ maketh it a great matter to hear well and therefore gives this caution Take heed how ye heare and he gives a reason because to him that heareth well the Spirit will reveal more and from him that heareth not well shall be taken away that little he had before It will not be therefore altogether impertinent to take a view of the severall qualifications 〈◊〉 to a true and right hearer which are these 1. 〈◊〉 〈◊〉 〈◊〉 Hear with fear and reverence not with too 〈◊〉 boldnesse 〈◊〉 confidence 〈◊〉 multo bene timere quam male fidere saith S. Aug. It is much better 〈◊〉 fear well then to be too confident For as an awful respect and holy fear is required in our preparation before we come to Gods house so is it to be continued while we are there And as the reason of fear in our preparation and coming thither was in respect of Gods presence there so there is no lesse reason of our reverent deportment in hearing in respect of the majesty of the person speaking and the matter he delivers to us 〈◊〉 audis quod Dominus tuus dulcis est attende quid diligas 〈◊〉 〈◊〉 quod rectus attende quid time as Vt amere timore 〈◊〉 excitatus 〈◊〉 〈◊〉 〈◊〉 when thou hearest that God is gracious mark what thou art to 〈◊〉 and when thou hearest that he is just mark what thou art 〈◊〉 to fear that stirred up by the love and fear of God thou mayest keep his law There was a great punishment inflicted on them in the law that offended against this duty The man that will do 〈◊〉 and will not hearken to the Priest that standeth to minister before the Lord thy God c. even that man shall die When the Apostles did break bread and prayed it is 〈◊〉 that fear 〈◊〉 upon all the Disciples And therefore is that counsail Let us 〈◊〉 God acceptably how is that With reverence and Godly fear 2. Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with cheerfulnesse of spirit not dully or coldly or sleepily We must not so carry our selves in our hearing as though we could 〈◊〉 in our 〈◊〉 to be out of the Church before Gods message be fully delivered to us whatsoever we do to God we must do it heartily and cheerfully whether it be in the work of charity or piety The fire upon the Altar must never go out 〈◊〉 ye not watch with me one hour saith Christ to his Disciples We see what punishment 〈◊〉 to sleepy 〈◊〉 Non 〈◊〉 〈◊〉 〈◊〉 coelorum neo otio 〈…〉 saith 〈◊〉 the kingdom of heaven is not the lot of sleepers nor is the blessednesse of eternity promised to those that are 〈◊〉 with idlenesse and sloth 3. Auscultate in silentio in silence without talking There is a time to be silent saith the Preacher and when can this be better then when God speaks to us Keep silence before me saith God And the Prophet 〈◊〉 speaks home to this point The Lord is in his holy Temple let all the earth keep silence before him It was the practise in the Primitive Church the disciples were silent when the Apostles preached All the multitude kept silence and gave audience to 〈◊〉 and Paul Nay the very Heathen before their sacrifices and mysteries began had an Officer that cryed to the Assembly Hoc agite intend this onely Leave talking and be still 4. The next is 〈◊〉 〈◊〉 aberratione oculorum hearken without gazing Our eyes must not 〈◊〉 every where as if we were in a market-place We see the Disciples were blamed for gazing It is left upon record for our instruction that when our Saviour preached the eyes of all the hearers were fastned upon him which 〈◊〉 a stayednesse in them and a resolution to take notice of what they heard When we come to hear we must make a covenant with our eyes as Job did Besides we are to note that there is more emphasis in the word Auscultate then in Audite the one being but the hearing of a noise or sound and the other to hear with attention to listen and mark 〈◊〉 This difference we may observe in diverse places of Scripture When God promised blessings to the obedient Jews he saith not If thou shalt hear the voice of the Lord thy God but if thou shalt hearken diligently into the voice of the Lord thy God And the prophet The ears of them that hear shall heanken to 〈◊〉 the difference between hearing and hearkning Now if the eyes wander it is impossible that the ears should hearken or the minde observe what is spoken And when the eyes are fixed 〈◊〉 great hope that they all concur Therefore it is that the 〈◊〉 saith Let thine eyes observe my wayes And the eyes of a fool are in the ends of

was first The second way to prove that Christianity is the true Religion is the Continuance and preservation of the scriptures 〈◊〉 that Religion is grounded And this is so miraculous as that no Religion devised or framed by Man or any false God cannot shew the like For it is plain that the Jews were more under subjection to other kingdoms and oftner in Captivity and bondage then any other Nation in the world As under the Egyptians Philistins Moabits Amorits Assyrians Persians Graecians Romans c. And yet though all the Nations about them bare them deadly hatred and sought to suppresse their Religion and that Antiochus the Great bent himself wholly to abolish the Copies of the Law yet were they so wonderfully preserved that they perished not We see that the works of Philosophers Lawyers Physitians and the like who were accompted excellent in their professions which were highly esteemed and for preservation whereof all means have been vsed yet many of them have been lost many come into the world unperfect and many very corrupt yet on the other side though the Jews were a people very odious and contemptible to other nations and though much labour hath been to suppresse their Law yet it stands firme and uncorrupt withont addition or diminution whole and perfect notwithstanding all the worlds malice And as of the Bible so may it be said of their Religion though they were transported into other Countries and in Captivity to strange nations they never changed it whereas experience hath taught us that with changing countryes people commonly or many times change their Religion The third proof is the Certainty of our Religion Whereas all other Religions are either 1. unperfect 2. full of Contradictions 3. Counterfeit 4. or Questionable And none of these can be attributed to ours and therefore it is the true Religion 1. It is most sure that what Religion soever hath his original from Man growes by little and little by degrees to that which they call perfection But at the delivery of the Law of God all that was necessary for the Church before Christ was delivered most absolutely by Moses all the duties towards God or man required in that state of the church being contained in his books and to which nothing is or could be added or detracted from it and in the decalogue is the sum of all moral duties for all may be reduced to some of those heads 2. For Contradiction Mans Laws as the Apostle speaks are sealed with Yea and Nay but the Law of God with Yea and Amen And the Fathers prove that all Contradictions which seem to be in the scriptures may be reconciled by the several Rules of contradictions in Logique 3. That theirs are Counterfet may appear by this that the best of their Authors have obscured their works and kept them from the view of as many as they could for fear of discovery of their falsities and the best of their works have been corrupt in some points and gone abroad into the world under the name of false Authors and sometime those which have been supposititious or counterfeit have so neerly resembled the stile of the Authors whom they have so 〈◊〉 that they could hardly be distinguished from those that which were his own But Gods rule in giving his Law was contrary to theirs for he will have a Copy in the side of the Ark another for the Prince one for the High Priest and for every Priest one and the like for every Tribe and commanded the people to have chief sentences of it expressed in their hangings in their frontlets in the fringes of their garments in the eyes of all men that whatsoever evil should betide them it might not be one whit impaired nor would so many worthy and wise men have dyed for it as did in the time of 〈◊〉 had they suspected it o have been counterfeit in the least degree 4. That theirs is Questionable is thus proved In all theirs somthing hath continually in succeeding ages been altered and amended something abrogated and something added But in the Law of God there hath been no such thing For none of the Prophets ever went about to correct that which Moses commanded or to adde to it but in all their writings they have confirmed and approved what he did The 〈◊〉 way or argument to prove that Christianity is the true Religion is 1. From the end whereto it tends Whatsoever man produceth or bringeth forth as unregenerate it must needs have proprias hominis passiones the proper passions of a man and they will desire and seek to have man their end But Christian Religion makes God the end and acknowledgeth all things to come from him as Saint James speaketh and therefore attributeth all honour to God Finis veroe Religionis est honor 〈◊〉 the end of true Religion is Gods honour and professeth that as God is the author of all essence so also of all good therefore all honour is to be given to him none else must share with him init But so doth no other Religion but the Christian all other seek mans honour either in whole or in part 2. The Poets and Philosophers have much stood upon the natural power and abilities of mans free-will and given him his igniculos semina naturae sparks and seeds of nature and thereby make him authour of his own perfection by 〈◊〉 and encreasing what nature hath bestowed on him But our Religion acknowledgeth nothing good to be mans but that all good comes from God and must be referred to him Again in God there must be an vnity therfore that Religion is false that acknowledgeth any more Gods then one And one of their own saith that Moses went out of Egypt meerly because he would worship but one God The Turks though they seem to hold that there is but one God in Essence yet when it cometh to this point that there is but one God that doth good then they will have their Mediators to that God and so consequently many Gods but we have but one Mediator 3. Now because we hold that there is an innate and natural darknesse in every unregenerate man therefore it cannot be but that in the Religion prescribed by man something that is good is not commanded and something that is evill is not prohibited and but that some lawful things are omitted and some unlawful permitted which we see plainly among the Athenians for with them the breach of faith was of so small account that Graeca fides the Greek faith grew into a proverb So likewise by that of Spartaneum furtum the Lacedemonians theft we may gather the little regard they had to punish that sinne And so likwise by the Lupercalia Floralia and Bacchanalia among the Romans what liberty they took in wantonnesse and excesse may easily appeare No Nation of the Gentiles observed the whole Decalogue or indeed any of the Commandments entirely nay they were so far from keeping that

Protestants It will not be amisse therefore because the Papists build upon the Word of GOD as do the Protestant to examine the main point between them in difference which is about the interpretation of it and to whom this interpretation belongeth properly Hear what the sense of this reverend Authour was in his latter years concerning points that are manifest and matters controverted in his sermon on 1 Timothy 3. 16. page 18 19. Blessed be God that among diverse other mysteries about which there are so many mysts and clouds of controversy raised in all ages hath yet left us some clear and without controversy manifest and yet great great and yet manifest a false conceit is crept into the mindes of men to think the points of religion that be manifest to be certain petty points scarce worth the learning It is not so Those that are necessary he hath made plain those that are not plain not necessary This were a mystery yea a great one Religion hath no greater yet manifest and in confesso with all Christians A way of peace there shall be whereof all parties shall agree even in the midst of a world of controversies That there need not such ado in complaining if men did not delight rather to be treading mazes then to walk in the wayes of peace for even still such a way there is which lieth fair enough and would lead us sure enough to salvation if leaving those other rough labyrinths we would be but shod with the preparation of the gospel of peace Yea further the Apostle doth allure us that if whereunto we are come and wherein we all agree we would constantly proceed by the rule those things wherein we be otherwise minded even them would God reveal to us Ephesians 6. 15. that is he makes no controversy but controversy would cease If conscience were made of practise of that which is out of controversy Phil. 3. 15. The Papitts hold that the Scriptures are to be interpreted by one of these four wayes 1. Either by the Fathers 2. Or Councels 3. Or the Church 4. Or the Pope whom they call the chief Father of the Church Concerning which we do partly agree and partly differ from them 1. We hold that there is a certain and infallible rule viz. the Word of God whereupon a man may relye else we may begin to build but not upon a Rock and then our building will be subject to be overthrown and beaten down with every blast of false doctrine 2. That the Scriptures as Saint Peter tells us not being of any private interpretation we are to beware that every man interpret it not after his own fancy because as the same Apostle speaks elsewhere of Saint Pauls epistles some things are hard in them to be understood which they which are unlearned and unstable may wrest which ought not to be but we are as Hilary saith referre sensum Scripturis non auferre to give to the Scripture its proper sence not take it away or devise one for it 3. We hold that God hath given the gift of interpretation to some as Saint Paul affirms and they are such to whom God as he saith hath revealed it by his Spirit that is a naturall man cannot interpret them aright nor yet the vulgar or common sort whom as Saint Augustine saith non vivacitas intelligendi sed simplicitas credendi salvos reddit rather their simplicity in beleeving then vivacity or quicknesse of apprehension and understanding bringeth to salvat on And if the Eunuch a man of great place were not able to interpret without Saint Philip much lesse the vulgar sort But God hath bestowed this gift upon the learned and to those of the learned which have the guist of interpretation The extraordinary gift of interpretation is one of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12. which God gave at the first planting of the Church with the other gifts of tongues miracles c. Sometimes to men unlearned and this was not tied to any one rank of men but the ordinary power and gift of interpretation alwayes was and is in the Church and the Bishops and Pastors thereof 4. Now forasmuch as God according to Saint Paul divides his gifts singulis prout vult to every one according to his good pleasure it were hard to restrain it to any one Order as to that of Bishops as some of the more rigid Papists would have it And Stapleton one of them when he had done all he could to maintain his tenet in the end was forced to confesse that God gives these guifts extraordinary as well to others as to them as well to Amos a Herdsman called and gifted extraordinarily as to Jeremie a Priest Yet Andradius and others of them hold that the interpretation of Bishops assembled together may be taken howsoever 5. Now concerning the sense of the Scriptures As it is well said by the Lawyers that Apices juris non sunt jus so is it in the Scriptures not the letters or words but the meaning is that which is Scripture indeed To finde out which Aquinas gives these rules 1. In matters of faith and manners nullus sensus sumendus nisi literalis none but the literal sense is to be taken 2. In point of exhortation or instruction uti licet sensu tropologice uti patreubique it is lawful for us to use a figurative sense as the fathers often did 3. Albeit a man may draw sundry consequences a contrariis 〈◊〉 c. by contraries similies and the like by the rules of Logique yet the literal sense can be but one in one place 4. That is to be taken for the literal sense of every place which the construction will beare if it lead not into an absurdity and then it must needs be a trope Now seeing there must be an Interpretation and it must be that which is literal unlesse it draw an absurdity with it we are now to come to the examination of this sense and because we must never looke to stop the mouthes of sectaries and hereticks but they will still finde an occasion or place to wrangle upon we must therefore bring them to one of these two inconveniences 1. Either to drive them to condemn themselves in their own hearts 2. Or because the Devil doth so much blinde the understanding of some that they will not understand reason we may argue so long with them till their folly be made manifest to all men as the Apostle speaks We are to know that as in all other Sciences so in Divinity the judgement of every thing is to be taken ex principiis from the principles And concerning the principles in Divinity which are the Scriptures S. Augustine saith In eis que sunt aperte apposita inveninutur omnia quae pertinent ad fidem moresque vivendi in those things which are plainly set before us we may finde all things belonging to faith and good life

all the nations of the world be blessed with diverse other of the like nature He also fulfilled the ceremonialls of the Law while he being Priest offered himself as a sacrifice Besides he spiritually circumciseth beleevers by substituting Baptisme instead of Circumcision He is our Passeover and appointed the Eucharist instead of the Paschal Lambe and indeed he is the full complement and perfection of the Law and the Prophets 2. Christ fulfilled the Law by satisfying in most absolute manner the will of God being the holy of holies without spot or sin at all for in him is the love of God most perfect and righteousnesse most absolute And this in regard of the merit and satisfaction thereof he communicates gratis freely to us most imperfect to us I say if we beleeve God was in Christ saith Saint Paul reconciling the world to him not imputing their trespasses to them for he hath made him to be sin for us who knew no sin that we might be made the righteousnesse of God in him So Abraham beleeved and it was imputed to him for righteousnesse For by faith we rely upon Christ whom we beleeve to have made satisfaction most fully to God for us and that God is so pleased with us in Christ that he accepts us as now become the Sons of God 3. But this faith by which we beleeve in Christ is not by our nature or merits but is wrought in us by Gods grace through the Spirit given into our hearts And this abiding there enflames them with love of Gods Law and desire to expresse the same by good works which though we do not perform as we ought by reason of the infirmity of our flesh yet God allowes our endeavours in Christ. Nor did ever any of the Saints though he strove and resolved to keep the Law as far as he could trust or rely upon his own merits but upon Christ. Saint Paul did not for he complained Who shall deliver me out of this body of death and presently addeth I thank God through Jesus Christ our Lord that is I thank him that he hath redeemed me from death by Jesus Christ. And it follows There 's now no condemnation to them which are in Christ Jesus c. So that a faithful man moved by Gods Spirit to do that which is good as far as he is able and as the second covenant requires and that out of love of God and not onely for fear of the Curies threatned in the Law may be said to fulfill the Law in such manner that God in Christ accepts of him So much in answer to the first question To the second why God would promise life to them that should keep the Law seeing no man can keep it in a legal and exact manner we answer 1. First besides that it may be doubted whether God doth offer or promise life now otherwise then upon the conditions of the Gospel which may be kept some do further answer that God sheweth hereby that he abides the same and the Law still the same though we be changed from what he made us 2. Secondly Hereby man seeth his own weaknesse and is driven out of himself to seek Christ. For as the Apostle saith if there had been a Law given which could have given life verily righteousnesse should have been by the Law But the Scripture hath concluded all men under sin that the promise by faith of Jesus Christ might be given to them that beleeve 3. Because Christ took on him our nature and dying for us hath purchased the promised inheritance to be communicated to us by faith and new obedience or sanctification 4. Lastly Though man cannot keep the Law exactly yet upon his faith in Christ and his resolution and indeavour to keep the Law and actual keeping of it by the assistance of Gods grace so as is above declared God accepteth of him in Christ and takes the will for the deed in some things and accounts him righteous and makes good the promise unto him CHAP. XVIII Of the preparation before the giving of the Law 1. To make them willing by consideration of 1. his benefits 2. Gods right as Lord 3. Their relation as Creatures 〈◊〉 4. that they are his people His benefits past and promised Three 〈◊〉 to love 1. Beauty 2. Neernesse 3. Benefits all in God 2 To make them able by sanctifying and cleansing themselves That ceremonial washing signifyed our spiritual cleansing How we came to be polluted How we must be cleansed Why they were not to come at their wives Of the danger and abuse of things lawful 3. That they might not run too far bounds were set Of curiosity about things unnecessary Now concerning the Preparation to the hearing of the Law THough in the Preface something hath been said concerning the preparation of the Catechumeni upon the words venite auscultate yet before we come to the particular explication of the Law we shall further adde some thing in this place about our preparation to the hearing of it For we can receive no benefit at Gods hands if we be not prepared for it God himself commanded the people to prepare themselves before the hearing of the Law and so of the Gospel also Prepare ye the way of the Lord saith the Baptist And to these adde that the primitive Church appointed Vesperas diei Dominici Vespers of the Lords day and so they had for other holy dayes and solemn feasts and to the solemnest Sunday Easter day they prepared fourty dayes before And forasmuch as the Sacrament is an appendix of the word and the seal of it surely we cannot be excused if we prepare our selves for the one and not for the other The Preacher gives this advise Keep thy foot look to thy self when thou goest into the house of the Lord. And again we ought to know that preparation is as necessarily required of the Hearer as of the Speaker Now this preparation consists of three things or means The first means to preparation is to make the people willing to hear the Law and that is grounded upon the speech of God to the Israelites in Exodus Ye have seen saith he what I have done unto the Egyptians and how I bare you on Eagles wings And a little after Go to the people and sanctifie them to day and to morrow and let them wash their cloathes And let them be ready against the third day And Thou shalt set bounds unto the people round about the Mount saying Take heed unto your selves c. In which words there are three things prescribed and the fourth is implyed by circumstance 1. The will in every action is to precede the people were to be made willing to hear and receive the message that was to be delivered And therefore to make them willing God in the first place gives them a catalogue of his Benefits and goodnesse So that one way to stir us and our will

stand and as Chrysostome If darknesse be upon the tops of the mountains there must needs be mist in the valleys Before we leave this vertue of knowledge it will be needful to adde a little concerning 1. The Object of this knowledge and 2. Such Rules as are to be observed in the use of means to attain it 1. The Object is God and his Son Christ Jesus Of God the Father we read That no man hath ever seen him and Moses could see but his back parts and when he did see them he hid his face and was afraid It is sufficient then for us to know him as he is revealed to us in his word and in his works and because our knowledge is to be referred to his worship and obedience therefore so much is necessary for us as that without which we cannot worship and obey him more particularly we are to know him in the unity of his Essence and Trinity of person as also what he is to us by creation providence redemption and what he requires of us to be done Therefore it is said They shall know that I am the Lord their God which brought them forth of the land of Egypt that I may dwell amongst them And in another place God proclaims himself by his Attributes The Lord God merciful and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands c. Besides which knowledge of God in his nature and attributes actions and relations to us we are to know what we are to do for him namely we must have the knowledge of his will both in regard of the general duties what all are to do and in respect of every one of us in a particular calling what every one of us is to do in our several rancks and callings 2. Now concerning the rules to be observed if we would come to this knowledge it is well said of the Heathen Ponenti 〈◊〉 ponenda sunt media means are to be appointed to him that hath pitcht upon his end In the use of which means the order stands thus 1. Impediments must be removed 2. The rules of direction must be observed 1. The Impediments to be removed The first is according to the Wise mans rule To 〈◊〉 from evil company and to keep our feet from the paths of those whose feet run to evil such as do lactare homines entice men to evil and therefore as he speaketh in another place Cease to hear their instruction that cause to erre from the words of knowledge And the Instructions that cause us to erre or the impediments in that kinde that are to be removed are two fold 1. In our selves 2. Without us 1. Within us besides diverse others is our own reason which must be rectified else it will much hinder us we must not do according to that which is set down in Deuteronomie The doing of every man that is right in his own eyes and as the Apostle Walking in the vanity of our own mindes And in this case we must cast down our imaginations all our strong holds and high mountains of carnall and corrupt reason and bring them into captivity and obedience as in the mysterie of the Trinity and the other high mysteries of faith 2. The impediments without us are 1. Taking religion from our fathers onely by tradition by inheritance as left to us by our Elders Such things as our fathers taught us we will do Our rule in this must be Scrutamini Scripturas search the Scriptures and receive nothing by tradition where we finde it contrary to this rule 2. It is said of Jehoshaphat that he sought the Lord of his fathers and walked in his commandments and not after the trade or doings of Israel The custom or fashion of the place or times is an impediment without us which must be removed except it agree with our rule for there are evil times as the Prophet speaks and what fashions the people then used he shews the verse before You shall not go haughtily faith another for the times are evil And there are perilous times as the Apostle calls them where evil examples and fashions by many are followed but these we must leave The rules of direction in the use of means follow next in order of which because the means have been formerly handled we will speak the lesse And 1. for them that desire to attain to this knowledge this is a rule They are to have a firm perswasion that this knowledge is absolutely necessary That it is the unum necessarium which our Saviour tells Martha of 2. That as Christ also said first seek the kingdom of God and the righteousnesse thereof and all other things shall be added so this knowledge is to be sought after in the first place for we have no warrant that our other studies shall be sanctified or other knowledge prosper without this but if we look after this first sanctification of the other will follow Vacate according to Saint Jeromes translation et videte quoniam ego sum Deus saith the 〈◊〉 Be at leasure spend some time to know that I am God we must finde a time and that time must be our first it may be at other times this knowledge will not be found Saint Paul gives counsel to man and wife not to come together for a time that they may give themselves to fasting and prayer If then we must abstain for a time from indifferent things then a majore from things not indifferent but evil when we spend our time not onely aliud agendo but male agendo as 〈◊〉 saith not onely in things impertinent but evil The Athenians what other busines soever thy had yet they spent some time to tell or hear novelties And it were a shame to us if we should not do more then they in a thing so necessary Diligence in attaining it is also to be used that we loose not this time Saint Augustine gives a rule though a favorable one which may serve till a better come Satis reputatur quis facere cum tantum facit pro Deo quantum facit pro mundo If a man spend but as much pains for God as he doth for the world it is sufficient And I wish we would do that bestow but as much diligence in Gods Laws as on the poenall Laws of a prince For all the statuts of Omri are kept saith the Prophet and all the works of the house of Ahab and ye walk in their counsels we might attain to some knowledge if we would take that pains to study Gods Law which we take to do evil If any of you want wisdome saith the Apostle let him ask of God And Solomon the wisest among the sons of men saith that it is a point of wisdome to know whose gift it was how to attain to it and therefore in the

that after we have beleeved we may search after a reason that we may be able and ready as the Apostle bids us alwayes to give an answer to every man that asketh a reason of the hope that is in us For grace doth not annihilate and make nature voyd faith is aboue and not contrary to right reason it is as a greater light to the lesse yea religio est summa ratio it is the quintessence of reason or reason exalted or elevated But we are to use reason as the hand-maid to faith for faith must bring the understanding of man into captivity to the obedience of Christ as Saint Paul saith and we must expect from the holy Ghost the teaching of these things which our nature neither can nor is able to conceive Now faith differs from science thus In science there is first an enquiry after the reasons and causes and then the assent follows But in faith there is first the assent and then the understanding of that to which we have assented Auditu 〈◊〉 by the hearing follows Assoon as they heare of me they shall obey me saith God It is conceptus cum assensu because the object of our faith is not propounded with such evidence to the understanding as to constrain us to beleeve but the will holdeth the understanding prisoner and keepeth it captive Thus faith becoms a free act an act of obedience whereas if things were propounded with that evidence that we could not distrust there could be 〈◊〉 place for freedom of obedience in beleeving God hath so ordered it that matters of faith are propounded as summe credibilia highly credible such that in prudence we may safely assent unto yet not with that evidence which necessitates assent for then there could be no trial of obedience in beleeving nor any pretence left for reward to beleevers or punishment to unbeleevers See the Schoolmen generally and master Hookers 〈◊〉 Of the certainty of saith added to his Eccles-politic With the heart man beleeveth faith the Apostle belief being an act of the understanding it should come first a mente but he saith there we must corde 〈◊〉 for the will hath an especial act in it Now the reason why it pleased God thus to order the matter in production of faith is because if reason of it self could have attained to the things pertaining to God little or no glory at all had come to God by it Again seeing matters of faith cannot be attained by reason this shews the vanity of the wisdom of the flesh and we may see how God doth confound and abase it For in Religion the ground is contrary to that in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to beleeve is the way of Philosophy and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve of divinity at which Lucian scoffed For the warrant of beleeving or assenting before we know something hath been said before we will adde a little more in this place Saint Cyrill in his fift 〈◊〉 Cyprian Chrysostome and other of the ancient fathers prove against Philosophers that Quic quid fit fide fit whatsoever is done is done by faith This appeares in all civill affaires wherein men go upon a civill faith without certain knowledge of the things and therefore much more in matters of religion which are supernatural may we live by faith Thus we see the husbandman who though he sees the weather unkindly c. yet fits himself to till and sow his ground and bestows his cost though he have no demonstrative knowledge whether he shall reape any profit or no. And so the Merchants though their goods and ships are subject to storms pyrats c. yet they run the hazard and adventure upon this Civill faith So in marriage though some may be barren yet they marry in hope to have children and so in warfare though the victory be uncertain yet the souldier goes one to battel c. The Schoolmen after the fathers goe a subtiller way to work and hold that 〈◊〉 〈◊〉 fide scitur that we beleeve even those things we know for by our senses and understanding we know many things and herein they are our witnesses which we beleeve yet all confesse that these witnesses are very doubtfull in many things For the eye which is the most certain and chiefe of all the outward senses because it apprehendeth more differences and apprehends its object after a more special and spiritual manner yet they which are skilful in the Optiques reckon up 20 wayes how it may be deceived and what greatimperfections are in it And for our reason or understanding we see how uncertain it is in our younger yeers and how we correct former errours as we grow in years when we are children we speak as children reason as children and conceive as they do but when we are men we put away childish things Ploughmen cannot reason of the formall causes of things because they cannot see them but tell them of labour that they can conceive and so in respect of a more sublime understanding they come far short And therfore we also may be deceived in things that are above us and therefore the third way of knowledge that is by relation is necessary The certainty of faith is grounded upon the condition and qualitie of the relaters and hath onely two exceptions 1. Either against the authors that they want skill and are ignorant of the things they relate 2. Or else that they are such upon whose fidelity we cannot rely Now in either of these cases if the party relating want skill and cannot relate the truth or is not honest and will not his testimony is not to be taken So then there is no more certaine way then this that whereas the knowledge of faith and grounds of Religion are to be built upon such witnesses as want neither skill nor fidelity but for their skill can and for their faithfulnesse will deliver the truth we are to embrace what they deliver as certain truths The Apostle saith not I beleeve whom I know but scio cuicredo I know whom I beleeve We know that whom we beleeve is Amen just and true That cannot lie a faithful witnes it is a thing impossible for him so to do And for the manner of giving his testimony The termes in Scripture are 1. Dictum Jehovaeh and Dixit 〈◊〉 the word of the Lord and thus saith the Lord. And because mans stipulation and promise is more certain then his bare affirmation therefore God hath made promises to us and his promises are precious as the Apostle saith 3. And for our greater comfort and assurance hath confirmed his promise with an oath 4. Again because if we have a mans handwriting we give greater credit to that then toan oath we have his own handwriting written with his own finger 5. And for confirmation of that he hath put to his feal 6. And lastly beyond which no

of two sorts 1. The first is the Epicurean despair And it was the Israelites fault He smote said they the stony rock that the waters gushed out and the streams overflowed can he give bread also can he provide flesh for his people S. Gregory giveth us a note Because the Israelites ex luxuria were not fed with Quails as their lust came upon them presently desperaverunt they despired of Gods omnipotency or of his care in protecting them and providing for them And when a man conceiveth that either the thing promised will be alwayes futurum to come or if it hath no taste at all with him or that it is a thing not much to be esteemed he giveth himself to sensuality as S. Augustine said Quia non possum habere quae spero because I cannot have what I hope for at my own will I will have those things which are contra spem that is those things which I can have in this life which being present cannot be the object of hope according to the Epicures rule Ede bibe lude post mortem nulla voluptas eat drink play for there is no pleasure after death to be hoped for 2. 〈◊〉 second is more to be pitied but no lesse dangerous then the other which is despair in Gods mercy The Apostle was afraid lest the incestuous person should have been swallowed with this This errour ariseth upon an imagination that there may proceed such evil from the Creature as God cannot master whereas it is most certain that Gods mercies exceed all sin And this was Cains case and 〈◊〉 My iniquity is greater then can be forgiven S. Ambrose writing upon that place saith Mentiris Cain Cain thou lyest for if it were possible or lawful to think that any one attribute of 〈◊〉 had larger dimensions then another it must needs be mercy that would be most transcendent because it is an attribute which reacheth unto the heavens whereas his righteousnesse standeth like the strong mountains and his judgements like the great deep Therefore the School-men disputing the case of Judas whether his betraying of Christ or despair of Gods mercy was the greater sin they resolve that his despair was the greater because it rejected the medicine of Gods mercy and Christs merits by which the other sin might have been cured and so it was simply incureable Despair not therefore nor let the Devil perswade thee that 〈◊〉 is poor in mercy and onely can forgive small sins for his mercy is over all his works The means to attain and preserve hope are these First to consider the end of our hope which extends it self beyond this life The Wise man saith when a wicked man dieth his expectation shall perish and the hope of unjust men perisheth but the just hath hope in 〈◊〉 The consideration of our end raiseth our hope higher then this life And in another place he tells us that surely there will be an end and our hope shall not be cut off it ends not with our life and therefore S. Peter quoting a place in the Psalms saith Our heart shall be glad and our flesh shall rest in hope So that death doth not put an end to our hope 2. To consider the examples of others That the Patriarchs and Fathers lost not the fruit of their hope Our Fathers saith the Psalmist hoped in thee they trusted in thee and thou didst deliver them They called upon thee and were holpen they put their trust in thee and were not confounded And by these examples we should be quickened in our hope For it is the Devils policy to lay despair as an engine to entrap us perswading us that there were never such sinners as we are and therefore never were any in the like case with us But if we look back into the Scriptures we shall finde him to be but a seducer in this 3. A third is our own experience of Gods strengthening us against former temptations and of our own former deliverances from sin and danger which may make us say with David The Lord that delivered me out of the paw of the lyon and out of the paw of the bear he will deliver me out of the hand of this Philistine this is drawn from our experience then which nothing vseth to be more prevalent with us 4. But the chiefe means is that which is formerly alledged the consideration of the promise of God and withall that the promise is sure because he is faithfull that hath promised And whatsoever is written concerning these promises aforetime were written for our instruction that through patience and comfort of the Scriptures we might have hope And this hath been the especial ayme of the holy Ghost to strengthen our hope in mentioning it so often in Scripture And it is onely God whose 〈◊〉 is factum est whose word and work go together therefore his promise is so sure that he speaks of things to come in the preter tense as if they were already done de futuris in preterito Therefore Nathan said to King David transtulit non transfert God hath taken away or put away thy sinne not God will put it away So Saint Paul that he hath already raised us and made us sit in heavenly places in Christ Jesus because though it be not yet 〈◊〉 yet is it as certain in respect of the promise as if it were already come Now seeing God is good and faithfull we may safely hope in him There is one thing remarkable and true in the blasphemous speech of 〈◊〉 Thou trustest in Egypt upon the staff of a bruised reed on which if a man leane it will go into his hand so fareth it with men that trust in other things besides God The wise man saith confidence in an 〈◊〉 man in time of trouble is like a broken tooth and a foot out of ioynt in either of which there is little help a waking dream as the heathen said Our hope therefore is called 〈◊〉 viva a lively hope for the worldlings hope is mortua dead hath no life in it or at least spes mortalis a mortal hope if we trust to it it will fail us and either wound us or make us ashamed as they in Job Job 6. 20. whereas true hope never makes ashamed Rom. 5. 3 And then we may boldly say with the Prophet why art thou so vexed O my soul and why art thou so disquieted within me O put thy trust in God for he is the health of my countenance and my God There are certain signes whereby we may know whether our hope be right for there is fleeting hope when a man thinks he hopes but doth not as a man may think he beleeves but doth not 1. The first is the signe which appeared in Ezechias in his sicknes saith he I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart

causes of all evill in the world And our love is never true but inter similes among men of like conditions therefore there must be between God and us recipocally idem velle idem nolle to will and nill the same And this is true obedience when our will is moved by his and when we yield to his will as the principal mover for where there are two wills the inferiour must be proportioned to the superiour or both to a third now there is no reason that Gods will should be proportioned to ours or to any others he having none above him and a straight line must not be subjected to a crooked piece of timber now our wills are crooked but Gods is straight Now the excellency and necessity of obedience is seen by this That whereas God had ordained sacrifice as an especial part of religion yet he prefers obedience before it To obey is better then sacrifice saith Samuel to Saul and that in these respects 1. He that desires to offer an acceptable thing must offer that which is his own rather then anothers because it is dearer to him And in obedience we offer propriam voluntatem our own will and in sacrifice carnem alienam the flesh of beasts nothing of our own 2. Again the better the thing is which is offered the better it is accepted but that which is offered in obedience is better then that in sacrifice because in the first a living thing is offered and the beast cannot be offered till it be dead besides in sacrifice it is but a brute beast which is offered but in obedience a reasonable soul and therefore the more acceptable 3. The more we offer the more acceptable is the offering and nothing can be added to the offering of obedience In sacrifice part of our fruit is offered but by obedience we offer both fruit and tree and all we give our selves One well saith Obedientia non potest plus dare quam dedit dedit enim se obedience can give no more then it hath given for it hath given a mans self 4. Lastly the longer of continuance that which is offered is the better it is but a sacrifice is but an hours work while the fire is kindled and the beast consumed to ashes now when by obedience we offer our selves unto God it is a continual sacrifice a perpetual mortifying of our will our reason and all our members Obedientia est juge sacrificium obedience is a continuall sacrifice Therefore it is plain that obedience is better then sacrifice not that sacrifice should be neglected or contemned for contemned it is not when a better is preferred God saith to the Prophet I spake not to your Fathers nor commanded them in the day that I brought them out of Egypt concerning burnt-offerings or sacrifices But this thing I commanded them saying Obey my voice That is I denied not the one but preferred the other because it was better The excellency of obedience appeareth further in this that whereas things in themselves may be neither good nor bad yet obedience hath power to make evil good and good evil either by observation or contempt For had not God forbidden Adam to eat the fruit the eating of it in it self had been neither good nor bad but we see his disobedience made it evil Another example we have in Scripture A Prophet comes to his neighbour in the word of the Lord and said Smite me and the man refused to smite him knowing it was unlawsul Then said the Prophet to him Because thou hast not obeyed the voice of the Lord Behold assoon as thou art departed from me a lion shall slay thee and assoon as he was departed from him a lion found him and slew him for his disobedience The great necessity of obedience is in the example of our Saviour in his dilemma O my Father if it be possible let me not obey but let this cup passe from me if it be not possible neverthelesse not as I will but as thou wilt And one of these must needs be done either mori or non obedire to die or not to obey and elegit potius mori quam non obedire he chose rather to die then not to obey whereby he intimated that obedience is more necessarie then life it self and this his obedience recovered the world from eternal destruction as the obedience of the saints preserves it from temporal for it is the small number of obedient persons that are columne mundi the pillars of the world which otherwise would not stand And here then by the second rule obedience is commanded in general not as it is the execution of every particular command but as it respects the intent of the Commander all the commandments are the materiale or matter of our obedience but intuitus voluntatis divinae the looking up to Gods will as the motive is the formale or form of this vertue which distinguishes it from other vertues and duties commanded when a man hath an earnest endeavour and will to satisfie and fulfil whatsoever is prescribed And it is 1. unperfect inchoata or 2. perfect perfecta The first ariseth from fear of punishment onely as in Saul 1 Samuel 15. 24. the other from filial fear as in Abrahams Genesis 22. 12. 1. Obedience is a compound of ob and audio and imports to hear and obey and that before all others and in compositis et copulativis oportet vtrumque fiere non sufficit alterum in compounds one will not serve we must have both We will take the simple first audire to heare and then the compound obaudire First audire for audire and sequi to heare and follow are Gods words for obedience The Fathers in the Greek Church call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Latines obaudire both imply hearing and following 1. For hearing it is good reason to heare God if it be but in this respect onely Quia nos audit because he heares us when we cry de prosundis but there is another reason and that is because we can have no better guide to follow or counsellor to heare It is safe to follow Lot out of Sodom and Noah into the Ark. If we follow not them that can can lead and direct us we shall be punished with false guides and counsellors there was never any heretick but had some followers Qui xoluns regi a pastore incidunt in lupos They that will not follow the shepherd to the pasture either are a prey to the wolfe or shall be led by the butcher to the shambles Many are loth to heare because they would not follow they will devise and invent new wayes and be leaders themselves that they may be heard and followed but malus assecla ratio pejor voluntas our own reason is an ill lacquey our will a worse our reason is blinde and our will a tyrant before it be subdued by grace therefore we must be content to be led and to

use of his punishment and know that all things worke together for good to them that love God And to this we may apply the speech of the Heathen man Patior ne patiar I suffer now that I may not suffer hereafter That Abraham make not that argument against us which he did to the rich man Son remember that thou in thy life time receivedst thy good things therefore now thou sufferest pains but Lazarus who suffered pain shall for his patience have his reward That this conclusion may not be here we must suffer those pains that may be ended mitigated endured with patience and have hope of an end that we may not hereafter suffer those pains in which there is no patience in bearing no hope to be delivered no mitigation to be expected but the end will be without end And indeed this continuus cursus temporalium to have no misfortune or trouble nor to be plagued as other men is a dangerous signe of Gods disfavour to us And these for the corrective part The motives for patience in that affliction which is explorativa or probativa are 1. To consider before hand what troubles and crosses are incident to a Christian life Our Saviour upon this hath two comparisons of a builder and a king going to war both whom it behoveth to cast their accounts before hand what charge they may be at For the want of forecast of them that intend to live a Godly life what troubles what temptations they must go through makes them unprepared and unresolved when the crosse cometh and so they give over 2. The Apostle though it may be equally applied to other vertues tells us that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the scriptures might have hope that is in this point of patience we may see in scriptures what the Saints of God have endured and by considering their afflictions and sufferings what it cost them and what they suffered we may see what it will cost us and what we must endure and so we may be the better armed against the like and especially if we consider our Captain as the Apostle calls him and what he suffered Recogitate illum consider him that endured such contradiction of sinners against himself lest ye be wearied and faint in your minds This is a good preparative to patience Si paessio Christi saith Saint Gregory in memoriam revocetur nihil tam arduum quod non aequo animo toleretur if we would but call Christs passion to remembrance there 's nothing so difficult but we would willingly endure it He suffered so much in all parts of soul and body that its impossible for us to endure the like 3. Martyres 〈◊〉 flamma esse possumus si in anima patientiam retineamus we may be martyrs without fire if we endure Gods crosse with patience And to endure them we shall be enabled by Gods own promise in the words of the Apostle God is faithfull who will not suffer you to be tempted above that ye are able but with the temptation will also make a way to escape that ye may be able to beare it He will not trie us above our patience but either give us sufficient strength to suffer great afflictions or lesson our trials as our patience shall decrease And the consideration of this is also a great motive to continue in this vertue 4. Lastly The hope of the reward laid up for those that suffer in this world is a principal means to stir us to this duty Saint Paul saith I reckon not the sufferings of this present time worthy to be compared with the glory which shall be revealed in us And he gives the reason in another place For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Here is a gradation of so many steps that a man cannot reach to the top of it The glory great the affliction light the glory exceeding the affliction for a moment nay the glory far more exceeding with an eternal weight added to it Here is Hyperbole upon Hyperbole and yet no Hyperbole can fully expresse it The Apostle could not expresse it and we cannot conceive it So much of the means The signes of patience are these 1. Tolerantia Crucis When a man findes upon examination that he is able and willing according to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to abide under the crosse it is a good signe When a man is so affected to the Crosse that if it please God to take away his sinne the cause of punishment he is willing to beare the punishment Let me onely be assured of forgivenesse and let the Crosse lie on me still 2. The second is when we can Tolerare et amare beare and love too When our suffering turns not to murmuring or disobedience but so affecteth us that notwithstanding our chastisment we can love God with his chastisment and for it say with Job Blessed be the name of the Lord. When it is Benedictus Dominus in donis suis blessed be God in his gifts Jobs wife can say grace aswell as he but when it cometh in ablationibus suis blessed be God who takes away a true note ariseth of difference between true and counterfeit patience It is in this as in the affections when they arise from contrary objects they are true and not counterfeit as when justice which properly stirs up fear works love in us and when we can fear him for his mercy which properly stirs up love Wicked men may fear God for his justice and love him for his mercy but the true note of difference is if we love him for his justice and can say with David There is mercy with thee that thou mayest be feared So that when a man can love God as we count it post injuriam this is true love and is a signe of true patience The Heathen man said that 's true love cum amare possis post injuriam when one can love him that hath injured him 3. The third is when we finde our selves humble in our sufferings which is a distinction between true Christian patience and heretical The Fathers in the primitive Church had much to do to make the people observe the difference of patience between a true Christian and a Donatist and were forced to use these two notes of distinction 1. That in the suffering of a Donatist which is to be observed in our dayes they should finde a spirit of pride and vanity whereas true patience is humble And this humility appeared in the Martyrs sufferings which was without disputation with God about the cause or murmuring at the torments tolerabunt non gemuerunt or else respondent pro Deo they either bear them and mourn in silence or if they reply it is on Gods behalf like Job of whom the Holy

his pillar at the entring c. And thus standing may be a reverend gesture when kneeling or some other gesture in publick worship is not prescribed by the church in which case we must conforme to what is 〈◊〉 for that which is indifferent in it self in the gesture is not indifferent to us or in the practise of it when it is commanded by lawfull authority 2. In private prayer we shall see it to be a samiliar thing sometimes to fall down prostrate as Moses and Aaron did This gesture of prostration was used by Moses as he testifies of himself And the Evangelist reports of our Saviour that he used it So likewise was kneeling a custome of the holy men of God in their private prayers Ezra fell upon his knees and spread out his hands And S. Paul in his private devotions bowed his knees as he sayes of himself In private devotions liberty and freedome of gesture may be used so it be reverent and humble which sitting at prayer cannot be Balaam willed Balak to stand by his burnt-offering Numb 23. 15. and being set he bids him rise up 2. The exteriour signes in respect of hope are oculi elevati manus extensae eyes lifted up and hands stretched out And these are to be used in that part of prayer which is called Petition for in deprecation the Publicans posture is fittest which is oculis dejectis with eyes cast down for the other we finde King David lifting up his eyes And in S. Johns gospel it appears that our Saviour did the like For the other the lifting up of hands we see that in the battail with the Amalekites Moses practised it Ezra in the place before cited spread out his hands to God The Prophet David tells us that he stretched out his hands to God Let the offering up of my 〈◊〉 be an evening sacrifice And it is the Apostles counsel to use this gesture I will that every man pray lifting up holy hands For as oculus elevatus expectat the eye lifted up expects so manus extensa petit the stretched out hand begs and asketh But in this point corruption is crept into our Church Instead of humbling our selves by prostration and kneeling we are pleased to sit at our ease and that in a proud manner instead of the depositio magnificentiae nudatio capitis kneeling and uncovering our heads we sit and with our heads covered too this is not to enquire at least not to imitate the dayes of old Balaam would not suffer Balac though a King to sit down but to stand at his burnt-offering and when he was set he bade him arise This sedentary prayer and proud fashion of covering the head cannot be warranted by any text in Scripture Secondly the outward gesture at the word preached or read in the old Testamament was usually sitting as we may see in Ezekiel They sit before thee and they hear thee c. saith the Lord by the Prophet And so in the new The multitude sate about our Saviour while he was preaching and the Pharisees and Doctors of the Law sate by him as he was teaching So Mary sate at Jesus feet and heard his word Eutychus also sate to hear S. Paul preach Sometime the word preached was heard standing as when Ezra opened the book standing in a pulpit of wood all the people stood up And these two gestures have ever been indifferently permitted and used In the administration and receiving the Sacraments the nature and dignity of them with the prayer for the preservation both of our bodies and soul unto eternal life to say no more may easily direct us with what exteriour reverend behaviour we are to carry our selves viz. that the gesture of kneeling and humble adoration is most fit and that such a gesture as doth not signifie our humble reverence as sitting is utterly unlawful In point of discipline the gesture is evident the Judge sits and the party accused or that hath any cause depending before him stands So that the end of all this is 1. That God may be glorified as well by the body which is the external worship as by the soul and spirit which is for the internal 2. That our outward gesture may stir up our souls to their duty as clothes increase the heat of the body though they receive their heat at first from the body Lastly as to stir up our selves so to stir up others by our example that they seeing our reverend behaviour may fall down with us and be moved to do that which they see us do and to glorifie God on our behalf Thus as we have shewed what we are to learn out of the affirmative part viz. what duties to perform so out of the Negative part we must learne what sinnes we must avoid and to finde out this we shall need to go no further then by opposing the contraries to that which hath been delivered in the affirmative part 1. To Humility and depositio magnificentiae he is opposite that carries himself proudly in Gods service The Wise man tells us a proud eye is an abomination to the Lord and if at all times much more at that time It is the Prophets counsel to 〈◊〉 this behaviour especially in Gods service Hear ye give ear saith he 〈◊〉 proud for the Lord hath spoken 2. To Humiliare He is averse that is stiffe necked not willing to bow and that hath knees like an Elephant that cannot bend when we give him not the reverence of knee head and of our whole body 3. To Coming Our absenting our selves from Gods service and worship S. Chrysostome saith Ludus jubet facis vocat aurea tuba venis Cultus Dei jubet non facis vocat non venis pleasure commands thee and thou obeyest the golden trumpet calls thee and thou comest Gods worship commandeth and thou obeyest not it calls thee and thou comest not Whose servant then thou art thou mayest judge by the Centurions words even his at whose command thou comest and goest 4. Lastly to the doing of his work the neglect of it is opposed and the neglecters out of Gods 〈◊〉 for neglectus praecepti 〈◊〉 is injuria est the neglect of a command is an injury to him that commandeth He that knoweth his Masters will and doth it 〈◊〉 shall be severely punished But in the manner of doing Gods work and his will in his service and publique Liturgy there are five things required of us of which though something hath been formerly spoken yet considering the great neglect and contempt of this work by many more is here to be said of them 1. The first is Unanimity and uniformity to come together at the same time and to joyn together in the same worship that there be no disagreement in our behavior in Gods service one to do one thing and another to do

his soul was filed with marrow whilest he praised God we shal get by it honorificantes honorificabo therefore necessary it is in respect of the reward 10. It being a more excellent thing to give then to receive dare quam accipere and to make then to be made facere quam fieri as in all other things we are made and we receive in this we are giving we give God glory and become makers we make him glorious and great by glorifying and magnifying of him 11. Though Christ command the contrary and will not have his name glorified as he seemed to the Leper the blinde man and others in the Gospel yet the necessity of this duty lies so hard upon us that as they so we must publish his fame for in this case no precept or prohibition will lie against this commandment 12. The wise man saith A man shal be satisfied with good things by the fruit of his mouth And our Saviour saith not that it is the work of the hands but the words of the mouth that a man shal be justified or condemned by The wel ordering of the tongue will either produce fruit to life and salvation or gall and wormwood to confusion It followeth then that a necessity lies upon us to vse the tongue well and in what better can it be vsed then in hallowing Gods name We see then what is here commanded the same which we desire in the first petition of the Lords prayer viz that Gods name may be hallowed 1. Inwardly by our intention making it the end and scope of all our actions 2. Outwardly by making it the matter of our speech and that herein our tongues must be the instruments of his praise and as the psalmist speaks like the pen of a ready writer and our mouth the trumpet to sound out his praises and not onely so but also 3. by our outward actions which must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light which must shine before men to stir them up to glorifie God So that we see necessitas incumbit there is a necessity that our mouth and lips shew forth his praise that they be the pen of a ready writer to that end to utter the praises of the great king and our actions must shine that others may glorifie him too And lesse we cannot do then the heavens and firmament that are 〈◊〉 〈◊〉 〈◊〉 gloriae CHAP. II What is meant by Gods name The use of names 1. To distinguish 2. To dignifie Gods name in respect of his Essence Attributes and works and how they are to be reverenced What it is to take his name as glorious as necessary Glorifying his name inwardly outwardly by confessing desending it remembring it honourable mention of it threefold it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 often 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well spoken of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venerable Applyed to our own actions by prayer and to others by blessing c. Of glorifying it it in our lives what it is to take gods name in vair in respect of 1. the end 2. agent 3. The work IN the Prohibition it self there are 3. things considerable 1. What is meant by the name of the Lord thy God 2. What is meant by Taking it 3. And lastly what by taking it in vain The Name of God The name being a word proper to the tongue the dutie of the tongue is commanded in it now a name according to the general definition is per quod cognoscimus cognoscimur that by which we know and are known invented to distinguish men and other things by There is a two fold use ofnames 1. Meerly for distinction that one may be known from another which is the most proper and first use 2. Names are used sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for dignities sake that men may not onely be distinguisht from others but reverenced above others now God makes use of names in both respects 1. For distinction so the name of God is diversly set down in Scripture to distinguish him from all other things as Jehovah the principal name of his existence El of his strength Lord of hosts Schuddai of his all-sufficiency in his covenant with Abraham and the like as Jerome hath it in an Epistle to Marcella But most fully in Exodies Now his names are of threesorts 1. In respect of his Essence as Jehovah 2. Of his Attributes which are of two sorts Affirmative as merciful gracious c. and Negative as infinite invisible c. by which Dionysius Areopag proceeds in his Theologia mystica as the best way to know God per viam negationis 3. in respect of his works Creatour Redeemer Sanctifier c. and to those three may be referred whatsoever we read of his name The very litteral names of God are to be reverently used and of every one of them it may be said as the Angel said to Manoah enquiring after his name Search not after my name for it is fearful yea much more fearful is the name of the Lord and not to be known as appears in Deuter. If thou wilt not do all the words written in this book that thou mayest fear this glorious and fearful name The Lord thy God the Lord will make thy plagues wonderful c. But that distinction of the Pharisees must be avoided That unlesse one did swear by the name Jehovah and take the very word in his mouth he was not guilty of the breach of this Commandment although he sware by Heaven or earth or Jerusalem for such oaths they made no account of when as our Saviour shews that to swear by them is to swear by God because his name and glory is seen in them 2. For as we said in the second place names are used to dignifie some above others and to shew thereby that some duty or honour is due to them which is not due to others so Gods name is seen in his attributes and in his works in Heaven and Earth as well as in those proper names of Jehovah Elohim c. This we use to call in English a good name which in private persons is called credit but in those of higher place is called glory majesty highnesse c. which is the Dialect of Prince whose aim is as the Prophet saith that they may have a name and praise and glory The phrase in the Hebrew is to call one of great credit a man of name that is a man of cred it and renown or a famous person Now if Gods proper and litteral name ought to be reverenced much more ought his other name his good name and fame ought to be dear to us for the good name of any ought to be honoured according to the glory and greatnesse of the person as the Author to the Hebrews reasoneth that Christ was so much above the Angels in glory by how much he hath attained a more excellent name then they

that which they had received from him before Upon which a Father saith Dedit sua Dominus ut reciperet sua recipiendo sua daret se the Lord gave his own that he might receive his own again and by receiving his own might give himself and with himself all that he hath a greater gift then we can possesse in this life yet God accounts it an honour when we freely vow and give unto him what he hath first given us Therefore he requires as a part of our thankfulnesse to God vovete redd ite vow and pay or perform your vows to the Lord. It is some signe of thankfulnes to vow to God though the bare promise be but a blastof winde out of a golden pair of bellows but the great thankfulnesse is by performance therefore both these must be joyned vovete reddite vow and pay promise and performe for as we by our vows binde our selves to God so God by our performance is bound to us 2. In respect of our selves vows are necessary because mans heart as it is 〈◊〉 Dei so it is cera Diaboli the Daevils wax fit for any impression of the Devil and apter to receive any stamp of evil from him then of good from God and as our will is apt to turn from good to evil so in perseverance in evil mala voluntas is plus quam voluntas more then a will and in doing good bona voluntas is minus quam voluntas lesse then a will it deserves not to be called a will it is a volo nolo I will and I will not therefore it is expedient yea necessary to make vows thereby to settle and stablish our wills from starting back to strengthen our hearts in good and to confirm them against evil Saint Augustine confutes those that think a man ought to do any thing upon a vow because a thing vowed becomes necessary whereby the person vowing is bound to perform and so the thing deserves lesse thanks but he answers it well It is true indeed if it were an outward necessity imposed by others and not assumed by our selves it were something they said but concerning such a necessity as this he saith foelix necessitas quae compellit ad meliora it is a happy necessity which compells a man to the best things and this necessity we impose upon our selves either voto simplici by a bare and solemne vow between God and our selves or voto solenni by a solemn vow before others as the resolution and stiffenesse of the sinner in evil makes his sin greater so our resolution in good binding our selves by vows not to go back makes our good deeds the better 3. As vows do strengthen and establish us in good so they make our deeds the more acceptable to God for what we do by a vow is become a sacrifice in pledging it to God and not onely so but besides the vow it self which is acceptable to God and the act or thing we vow which though it be of common or of civil use in it self yet by vowing it becomes sacred to God besides this there is a sacrifice made to God of our freedom and liberty too yea of our very power which rests not any more in a mans self so as to do those acts which he pleases for he hath made over his liberty and power to God binding himself by his vow It is certain that before a man vows he hath freedom and liberty as appears in Deuteronomy 23. 22. so that if he do not vow he sinneth not but after he hath vowed he hath bound himself so that he sins if he perform it not And this is the property of good natures to limit themselves for pauciora licent illis quam ullis quibus licent omnia their liberty is lesse then any other mens that have liberty to do as they list therefore the servants of God where they are let loose or at liberty therein they restrain themselves and this being in Gods service and for their own good is judged perfect liberty And this is done in vows which are not to be imposed on us by others for that were contrary to the nature of a vow but to be freely assumed by our selves And therefore if any think that because it is a matter of liberty to be free from vows that therefore Christians are now exempted from them he is cleerly confuted by these placcs in Esay 19. 21. and Nahum 1. 15. where it is foretold that the people of God shall perform their vows unto the Lord which places are applied by the Apostle to the times of the Gospel Romans 10. 15. We finde likewise that in the Apostles times the consecrating of their possessions to common uses and laying the money in common at the Apostles feet which was nothing but the performing of a common vow Thus far for the necessity of vows Having seen the use of a vow let us likewise see what things God best accepts in a vow And here we finde by the examples of Gods servants recorded in Scripture that a man may vow 1. se himself 2. suos his children 3. sua his substance or things in his power And first the servants of God did vow themselves to God in two cases 1. For humiliation after sin committed we make a vow and a binding oath to afflict the soul. It is called humbling of the soul by vowing some temporal affliction or penance for sin committed I humbled my soul with fasting and I chastened my soul with fasting saith David and so for weeping Every night saith he wash I my bed and water my couch with tears and I mingled my drink with weeping 2. For preparation and fitting the soul for Gods service or to enter upon a special calling or businesse as the Nazarites did keep themselves to a more strict rule of life before they devoted themselves to Gods service whence diverse fathers conclude that it grew to be afterward a holy and a solemn thing for any one before he gave himself to study and to enter into the Schools of the Prophets to separate himself by the vow of a Nazarite 2. We finde a man may vow not onely se but suos not himselself onely as in the former instances but his children to God also as Hannah vowed Samuel to God of such special vows for persons to the Lord we read what Laws were made Levit. 27. 2. These are personal vows 3. There is votum reale when a man vows sua his goods or estate or what is his so we may vow things real which are either 1. Fractus labiorum the fruit of the lips as David did when he sung praises to the name of God that he might daily perform his vows He saith the vows of God were upon him that is he had enjoyned himself a task concerning prayer and thanksgiving which he was daily to perform by vertue of his vow Or 2. Substantialia things

memory of the creation and did oblige all mankinde though the symbolical or typical rest afterwards was enjoyned to the Jews onely this proved from Scripture Fathers Jewish Doctors late Divines reasons c. How the Fathers are to be understood that deny Sabbatizing before the Mosaical Law 4. The Lords day is of divine institution proved by Scripture Fathers publick declarations of the Church Edicts of Princes Canonists some School-men late Divines 5 The fourth Commandment is in force for the moral equity that at least a seventh part be given to God literally it requires onely the seventh day from the creation not a seventh day The day altered by the Apostles by special authority 6. The rest of the Jewish sabbath partly moral which continues still partly symbolical which is expir'd How the rest of the Lords day differs from the rest of Iewish sabbath rest from ordinary labours forbidden by God but the special determination left to the Church How the Lords day succeeds the sabbath 7. The sabbath kept with the Lords day by the Primitive Christians till the Council of Laodicea was not in a Jewish manner The whole doctrine of the sabbath and Lords day handled in seven conclusions FOr the more cleare understanding of this point of the sabbath and of the reasons which are here produced and of this discourse upon that subject I shall briefly lay down that which I conceive most agreeable to the truth in certain propositions or conclusions distinguishing things certain from such as are onely probable and submitting all to the iudicious and learned reader 1. It is certain that some time ought to be set apart for publick worship and that this is required by the law of nature which dictates to every one that as God ought to be worshipped so some special time must be set apart for that imployment and therefore as when God created the world he is said to have concreated time with it so when he commands a publick worship he commands withall some time for that use without which it cannot be performed and therefore it is confessed by all divines ancient and modern and by men of all professions except familists and such fanatick spirits that some time ought to be set apart for holy duties as due by the immutable law of nature morale est quantum ad hoc quod homo 〈◊〉 aliquod tempus ad vacandum divinis c. saith Aquinas secunda secundae q. 112. It is moral that every man depute some time for religious duties and with him joyntly agree all the rest of the Schoolmen modern divines and others The very law of nature saith our learned Hooker requires no lesse the sanctification of times then of places persons and things for which cause it hath plased God heretofore as of the rest so of times likewise to exact some part by way of perpetual homage And so we finde the Heathen which had no other then the law of nature to direct them had their solemne feasts and set dayes appointed for the worship of their supposed deities This therefore I lay down as certain because questionedby none 2. I conceive it to be likewise certain that the law of nature doth not in particular dictate what day or time ought to be set apart for publick worship but that the determination of the time or dayes in special is from positive laws either of God or men and therefore that the limitation of a seventh day or the 7 th day from the creation or any other particular proportion cannot be deduced necessarily from any natural principle but must be referrd to some positive law either divine or humane This appears in that there can no natural reason be given why one day more then another or why a seventh rather then a sixth or eighth should necessarily be consecrated to God all dayes being in themselves alike and none in themselves more excellent then others those things which are natural and simply or purely moral are evident to all by the light of nature or may by necessary consequence be deduced from some principle which is evident such laws concern things good or evil in themselves and therefore do immutably binde all persons in all places alike but the limitation of a special day is not it is neither a principle evident in it self nor can by necessary consequence be derived from any such principle and therefore cannot be referred to any natural law or dictate of reason Therefore not only the schoolmen generally nemine contradicente with the Casuists and Canonists but the most modern divines some few excepted do generally agree in this as well as in the former conclusion and though some make the observation of the Lords day under the Gospel to be unchangable and so in some sort moral as the sabbath was under the law yet this they ground not upon any natural law but upon positive divine Law and those that seem to make it a dictate of nature mean nothing else but that there is a congruity in reason and that this time being fixt by Christ is unalterable by any humane power The reason given by some why a memento is prefixed before the fourth Commmandement and none else is because that Nature doth not dictate any particular day and therefore men need to be put in minde of the day appointed by God Filencius tract 27. cap. 1. n. 4. Ex Thom. 1. 2. q. 100. a. 7. 2. 2. q. 122. a. 4. ad 3. Bonavent Richard aliis in 3. Sent. Dist. 37. and before them S. Chrysost. saith that the Sabbath is a precept not made known to us by our Consciences as the other precepts are and that God therefore gives reasons of this as because he rested the seventh day and because they were servants in Egypt c. whereas in those that are purely moral as Thou shalt do no murther c. he gives the Precept barely without any reason at all and that because our consciences had taught us this before and because he speaks to those that knew reason sufficient Tom. 6. p. 542. Edit Savil. 3. It is probable that the seventh day was appointed by positive divine law from the begining as the day for publick worship to praise God for the creation of the world c. and so did oblige all mankinde though as a Sabbath or day of symbolical rest it was afterward particularly given to the Jews by Moses For it is the opinion not only of some Jewish Doctors but of learned men among our selves that in the 4 h Commandment the sanctifying of the seventh day and the rest then commanded are several distinct things and that the first refer to the creation of the world as the cause the other to the Egyptian bondage out of which they were delivered and that therefore the one belonged to all men the other onely to the Jews for which cause the Sabbath is said to be a signe between God and

of Brabourn and 〈◊〉 who were censured the one in the high Commission the other in Star-chamber and were learnedly confuted by two learned Bishops of Winchester and Eli the one in a speech in Star-Chamber now extant the other in a full tract of this subject But though the day be altered from the last to the first day of the week yet I do not therefore say that the seventh day from the Creation was ceremonial or expired as a ceremony at Christs death as is commonly said by some Divines for wherein could the keeping of a seventh day typifie Christ or his benefits but it was observed as a positive Law yet of divine institution and being no natural Law but depending upon Gods will and pleasure might therefore by the same authority when the new creation was finished by Christs resurrection which overshadowed the first creation be altered to another day in memory of that greater benefit and so accordingly it was 6. Concerning the rest observed by the Jews it is certain t was partly moral and partly ceremonial moral in regard that the duties of publick worship cannot be performed without a cessation from other labours and ceremonial as it looked backward and forward backward as a signe of Gods rest after the creation and of their deliverance out of the Egyptian servitude forward as a type of Christs rest in the grave Hebrews 4. of our rest from the servile works of sin in the time of grace as S. Augustine faith and of the eternal rest in heaven 〈◊〉 4. Besides all which it was also a signe to distinguish them from other people Exodus 20. 12. Now for the rest required of us on the Lords day it is not the same with that of the Iews but differs 1. Because rest is now required onely in reference to the holy duties which cannot otherwise be performed not for it self as if it were pleasing to God or the works of mens callings unlawfull but that they might give way to works of a higher nature to sacred duties which if they be not performed the rest is a meere mockery Sabbatum asinorum whereas the rest of the Iewish Sabbath was required for it self they were to rest in their rest and hence it was that the Iewish sabbath is reckoned by S. Paul among the shadows that vanisht at Christs coming and the Fathers generally make the Commandment of the sabbath ceremonial which if any should now observe he should thereby revive Judaisme and in effect deny that Christ the body is come as S. Augustine in the place alledged and elsewhere Quisquis diem illum 〈◊〉 observat 〈◊〉 litera sonat carnaliter sapit whosoever observes that day according to the flesh is carnally wise and hence it is that generally the Fathers 〈◊〉 to call the Lords day by the the name of sabbath for we shall hardly finde in any ancient writers the Lords day called the sabbath till some of late in our Church sprung up who usually stile it by that name against all antiquity and reason whom some others of learning have 〈◊〉 followed being carried by the stream and not foreseeing the evils that have since followed and were then intended by those men 2. Another difference which follows from the former is that because the rest now is not required for it self but as it may further holy duties therefore it is not so strictly required of us as of them They might not do some works which were neither against 〈◊〉 or charity they might not kindle a fire or dresse meat or bury the dead on that day which no doubt are now lawful and the reason is because their rest was symbolical and figurative and therefore that it might the more exactly answer to the thing figured must be the more exact for as Bellar. saith Figurae 〈◊〉 esse 〈◊〉 alioquin non bone significant figures must be exact else they do not well represent the thing signified Now if any shall ask what labours and works we must abstain from and how long seeing to rest onely in the time of publick worship may seem to be enough in reference to the performance of holy duties I conceive it the most probable answer that herein we must be directed in particular by the Laws Canons and Customes of the Church wherein we live and that by divine Law as the sanctifying of the day is required in general so the resting from our ordinary labours in reference to that end is onely required in general by the Law of God but the particular determination of what works and how long and in what manner with 〈◊〉 circumstances of which no general Law could be so fitly given is left to the Bishops and Pastors of the Church for as God hath commanded publique worship by prayer and praises c in general but the modification of it for form order time and manner of performance hath been left to the Church who hath alwayes ordered these things and altered them as there was occasion so for the abstinence from labours what rest may be necessary not onely in the time of publick duties but before and after as preparatives thereto and means of better profiting thereby by meditations and other exercises and for the more solemnity of the day for these and the like I do not finde that Christ hath given any particular rules but that every one is herein to submit to the Canons and orders of the Church and to conform himself thereto and that this conformity in obedience to God who requires us to hear the Church and obey our Pastors is acceptable to God and therefore those that will not rest herein but look for particular directions out of Scripture for every thing which indeed they cannot finde by writing what ever they finde about the Sabbath and applying it to the Lords day do unawares sall into Judaisme and perplex mens consciences into inextricable Laborynths as daily experience shews whereas the constant practise of the Church of Christ in all ages shews that in these things she did use that authority which Christ hath given her as appears by the several constitutions both Ecclesiastical and Civil sometimes enlarging and sometimes restraining the liberty of people in these matters And hence it is that though the Fathers usually say that all the glory of the Sabbath is transferred to the Lords day and though it be commonly said that the Lords day succeeds the Sabbath yet the truth is that it succeeds not properly as the Heir doth his Father at least it is not Heres ex asse as Civilians speak but as the light follows darknes and the substance the shadow in regard that the rest of the Jews Sabbath as it was symbolical is expired and onely what was grounded upon moral equity in it is continued in the Lords day in which for the particular manner of observing we must look to the canons and customs of the Church which are of such force in these things

witnes of the truth Sain Paul attributeth sanctification of every thing to prayer premised and therefore it is termed the preparative to all the duties of a Christian more plainly Our Saviour very early before day went out into a solitary place and there prayed and afterward came and preached in the Synagogue which is very probable to have been on the sabbath day whereby we may observe that Christ himself took prayer to be the first means of sanctification 1. Now for the times of this exercise of prayer on the Lords day they are two 1. Before the other publick duties and 2 After 1. That before is either private as of a master and his family 2. Or else in the congregation which is publick Both which the psalmist comprehendeth in one verse I will give thanks to the Lord with my whole heart secretly among the faithful there 's the first And in the congregation there 's the last 1. Concerning the first we see in the place before quoted that our Saviour went out into a solitary place as also elsewhere As soon as he had sent the multitude away he departed into a mountain to pray 2. For the other we may gather out of that place in the Acts that amongst the very Heathen the religious Hellinists which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were a kinde of proselytes that worshipped the God of Israel vsed to assemble themselves to pray by a rivers side But more plainly the Apostle saith that to the prayers of the congregation every one should joyn his own Amen Again prayer is to be vsed after For as we are not fit to receive any spiritual grace before without it so neither to keep it after the devil will take the word out of our hearts after we have heard it unlesse we desire of God that it may remain with us and seek his blessing that the seed may fructify And this was in the law to come from the Priests mouth The Lord blesse thee and keep thee By vertue whereof the devil wil lose his power in taking the word out of our hearts but it shall continue with us and fructifie in us 2. The second is the word which is magnified or sanctified by God for our sanctification for as the prophet saith God hath magnified the law that is his word and made it honorable and else where plainly the hearing of the word is made one end of publick assemblyes gather me the people together saith God and I will makethem hear my words Now the word upon the sabbath hath a double use 1. First as it is read and heard read onely 2. And secondly as it preached or heard preached 1. For the first the Church in great wisdome alwayes thought it most convenient and necessary that reading should precede preaching that when it should be preached it might not seem strange to them that heard it But as that is thought a thing fit by the Church so would it be no lesse expedient that before we come to church we would meditate on it yet such is our wretchlessenesse in matters spiritual that we think we have done enough if we can apprehend it when it is read whereas if we would meditate on it before hand we might make the better 〈◊〉 of it when it is read and be the better confirmed in what we hear preached The Jews had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the sabbath and about the ninth houre of it which is our three of the clock in the after-noon they usually met and spent their time in reading of the scriptures that they might be the better fitted against the sabbath The publick reading of the word in the congregation on the sabbath day is warranted by diverse passages in holy writ as by that in the Acts of the Apostles where it is said that when Paul and his company came into the synagogue at Antioch on the sabbath day the rulers of the Synagogue after the 〈◊〉 of the Law and the Prophets sent to them saying ye men and brethren if ye have any word of exhortation say on And by another passage in the same Chapter where it is said that the Prophets were read every sabbath day And by another a little after which saith thus that Moses that is the law was read in the Synagogue every sabbath day And lastly Saint Paul gives a special charge by the Lord to the Thessalonians thathis Epistle to them be read unto all the holy brethren There is a vse also of private reading and that of great consequence for Christ saith plainly that his witnesses be the Scriptures and therefore will he have them searched because they testified and prophecied of him That this exercise is profitable the prophet maketh plain by a question Should not a people enquire at their God which he explains in the next verse by seeking To the law and to the Testimony And again Seek in the book of the Law and read And therefore we see that the Bereans were much commended and storied for wiser and nobler 〈◊〉 other people why because they searched the Scriptures daily to confirm their faith in the points preached to them There are other vses also in reading In the Revelation there is a blessing pronounced to those that read or heare the words of that prophecy because it might excite men to praise God when they see all fulfilled Man seeing the prophecies fulfilled may thereby give him praise And for this cause there were anciently Monuments kept in Churches which preserved and set forth the accomplishing of Gods promises or threatnings As the memorials of the warres of God on the behalf of the Israelites which was called liber bellorum Dei the book of the battels of the Lord and their verba 〈◊〉 or Chronicl es of Nathan Gad Shemaiah c. these they permitted in a holy use to be privately read that seeing his promises and his threatning denounced in them to have been fulfilled men might the better be stirred up to the praise and fear of God 2. Another use was the understanding of hard places in the Scripture It is recorded of Daniel that while hs was reading the book of 〈◊〉 about the accomplishment of the number of the 70 years captivity mentioned by the same prophet God sent an Angel to him to informe him in that great 〈◊〉 about the time of Christs sufferings So the Eunuch while he was reading in the book of Esay had the exposition of Christs sufferings from the Apostle Philip sent for that purpose by God and because God doth not now by such extraordinary means informe us in the true sence of Scriptures therefore we are to read such as have written 〈◊〉 upon such places and so no doubt but if Philip had written any thing at that time upon Esay that the Eunuch would have read it and made use of

Men and brethren what shall we do or what shall we leave undone but onely for some sinister ends 2. The second is between the hearers themselves and that 1. either among equalls as S. Paul with S. Peter and Elias and Elizens who communed together and the two Disciples with whom Christ made a third And it was the old Custom as it is in the Prophet that they that feared the Lord spake every one to his neighbour c. to which a special blessing is promised That God would keep a book of remembrance for such men and that he would spare them c. By this means a more general benefit may be reaped of what is heard when many shall lay together what they have observed as in a symbolum or common shot whereby some that had no benefit by the word when they first heard it may receive some good by it afterwards and by mutual conference men may lay open their infirmities and imperfections which hinder them in hearing and applying the word and may receive directions from others whose case hath been the same how they were holpen and freed from the like 2. Or else between superiours and inferiours as the Master and his family And this was Gods Commandement to the Israelites concerning his Law they were to teach their children and to whet it upon them as the word imports Thou shalt talk of it when thou sittest in thine 〈◊〉 and when thoulyest down and when thou risest up c. 5. The fift and last duty for sanctifying the day not to be passed over is praise and thanksgiving Augustine accompteth it to be totum opus Sabbati the whole work of the Sabbath as if the day were made for nothing else And to this end as hath been said before the ninety second Psalm was penned to be sung as a Hymne or song to praise God Now praise and thanksgiving may be either for general or particular benefits For general benefits we have the ninety first sixty eight and hundred and third Psalms For particular benefits as for fair weather after rain or rain after too much drought c. we have the sixty fift Psalm For these we must with David praise God in the great Congregation Especially seeing thanksgiving is accounted by David to be a debt due unto God in respect of his goodnesse in hearing our prayers and it is the very reason the Psalmist gives for it Praise watcheth for thee in Sion or as others read it Tibi debetur Hymnus a hymn is due to thee from Sion the reason is expressed in the next words because thou art a God that hearest prayers Besides all these mentioned the Sacraments and Discipline are parts of the sanctification of the day but are not for every day but to be performed on speciall dayes and by some speciall persons whereas the other duties of the day pertain generally to all and ought to be continually performed So that no man ought to conceive that he hath done enough in performing them once Qui sanctificatus est sanctificetur adhuc he that is holy let him be holy still There is a necessity of continuing in these means of sanctification every sabbath day For as our knowledge is but in part and our prophesying but in part as the Apostle speaks so our sanctification is but in part there will still remain a necessity of that exhortation Scrutamini Scripturas search the Scriptures We are continually to wash our robes in the blood of the Lamb that is we must still come neerer and neerer to cleannesse until by continuing in these holy exercises we may at last save our selves And thus much for the several duties wherein the sanctifying of the day consists Now the means are for the end which is the fruit of them Nemo mediis utitur propter media no man ever useth means onely for the means but for some end And therefore he that planteth a vineyard and he that tilleth and soweth his ground hoc est ultimum fructus that which he aimeth at is the fruit and harvest This is the fruit that God expects the great end of this Commandment that his Name may be sanctified in and by us We have the very phrase of speech in the book of Numbers Because ye beleeved me not to sanctifie me in the presence of the Children of Israel therefore ye shall not bring the Congregation into the land which I have given them this was Gods speech to Moses and Aaron And in another place the like Sanctificate sancti estote sanctifie your selves and be ye holy Such words in respect of the two fold glory that redoundeth to God have a double sence God is glorified 1. Either by us directly or 2. from us by other indirectly as it is in the Gospel when men seeing our good works are stirred up also to glorifie him And therefore it is that these words Sanctification Glorification c. have a double sense 1. First to signifie a making holy c. and that by means in which respect sanctification is a making holy 2. in regard of others a declaring of this sanctification so made By the first according to S. Peter we make sure to our selves our calling and election And by the second we declare it to others that as we glorifie God our selves so God may be glorified by others also Shew me thy faith by thy works saith S. James Whereby it falleth out that because good works have this operation to stir up others to glorifie God that our Saviour saith That a good work is lawful on the Sabbath day such works discover our regeneration and if we be purged and sanctified we shall be as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepared or made fit for every good work So that when God hath used the means we must bring forth the fruit CHAP. VII Works of Mercy proper for the Lords day They are of two sorts 1. First Corporeal feeding the hungry c. Burying of the dead a work of mercy Such works proper for a festival Objections answered 2. Spirituals 1. To Instruct Counsel and exhort 2. Comfort 3. Reproofe 4. Forgiving 5. Bearing with the weak 6. Prayer 7. Reconciling those that are at odds BUt because the day was chiefly instituted for a memorial of Gods great mercies as 1. For making us when we were nothing 2. Secondly for redeeming us when we were worse then nothing 3. And lastly For the beginning of our sanctification therefore in regard of these three great mercies it is that no work doth so well agree with the day nor that God is so much delighted in as the works of mercy when we shew our thankfulnesse for those great mercies which we celebrate on that day by exercising mercy towards others whose necessity requires our assistance And in this regard it is that there is a special affinity between

beget a holy seed and the 〈◊〉 also for education and this last the fatherhood of the Prophets and teachers in schools and universities are all of them ordained to prepare and fit men for this fatherhood in the Church and for the furthering of their paternal power in the work of the ministry this being the principal paternity and other fathers being but as pales and rayles to the 〈◊〉 to keep all within their due bounds thereby to set this worke the better forward For we may see that the Apostle setteth them in this order 〈◊〉 that Christ did by his descending his passion c. was to this end First to gather together the Saints which was to be 〈◊〉 Secondly by the work of the ministry by which they being gathered then cometh the third thing which is to build them up by faith knowledge and vertue as in verse 13. they being as S. Peter calls them living stones and so consequently they are to be partakers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the growth or increase till they come to the fulnes of the stature of Christ being joyned togetherwith Christ the head here by the spirit and hereafter by perfect fruition of his presence and this was the chief and great work of all other for which all others 〈◊〉 ordained for which schooles were founded and the ministery ordained and common-wealthes established And therefore Saint Paul saith let no man glory in men for all things are yours speaking of the Church things present and things to come c. And you are Christs and Christ is Gods Thus we seethe institution ordination and withall the end of those which be lawfully called to become fathers in the Church and what account we are to make of this work seeing that families schooles and commonwealths were established yea the whole world created for this which is effected by the worke of the ministery the building up of the Church And it is the want of due consideration herein that hath brought that confusion and disturbance into the world which we daily see For whereas this ought to be the thing 〈◊〉 which we ought all anhelare to breath after and the Prophet sayes that Regeserunt nutritii Reginae nutrices 〈◊〉 Kings shall be thy nursing fathers and Queens thy nursing mothers that is of the Church and that their duty is nutrire whereby the churches estate might be the more glorious Some according to Ezeckiels Princes think that when they are 〈◊〉 to high places that the end for which they were so preferred is but to soake in the broth to live at ease or to do what they list as Jezebel said and all their care is but to have pacem in 〈◊〉 suis peace in their dayes and that outward peace that invasions tumults and broyles may not hinder them in their ease and pleasures And on the other side when subjects are such as king David speaks of men indeed made to be in honour but become without understanding that they know no other good but bonum sensibile their bellies tables furniture for their houses c. set their affections in the Apostles phrase on earthly things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so make that commutation which our Saviour speaks of gain the world and lose their soules they would soon bring this purpose of God to none effect if he laid not his helping to hand by this work of the ministry And because they look onely at the 〈◊〉 sensibile hence is their base account they hold of this ministery and that because of the outward appearance by which they judge we see that after Saint Paul had given forth great words concerning the power of his ministery that it was mighty through Christ to cast down strong holds c. yet as appears by his words after the Corinthians contemn all this because they looked on things according to the outward appearance In our Saviour himself was al the fulnes of the Godhead this power was 〈◊〉 none so ful as in him yet because as the prophet speaks when he was seen there was no beauty in him that he should be desired in 〈◊〉 of the outward appearance We see how he was handled on earth scorned and 〈◊〉 by the 〈◊〉 and Pharisees and the rest of the Jews and by 〈◊〉 and his men of war they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set him at nought and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scoff at him so that this calling which God had so highly advanced the world set at nought and scoffe at it And so the prophets were used before for Ahaziahs servants in derision called Eliah the man of God els why should he have called for fire from heaven to consume them And 〈◊〉 courtiers were likewise pleased to vent their scorne upon Elisha why came this mad fellow to thee But in this point the comfort is there is a good distinction observed by David I will hope in thy name saith he for thy Saints like it well as the common translation hath it but the new which is better saith I will wait on thy name for it is good before thy Saints There is bonum coram Sanctis bonum coram mundo the Saints have one thing good in their estimation and the world another The world would think it an idle humour in a man to praise God by siuging to him but the Saints like it well So that it is not the good conceit a man hath of himself as the Apostle speaks that shall help him nor others commendations of him but he whom the Lord commendeth may comfort himself in Gods approbation We will now come to the particular duties of the minister The Apostl e when he speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things appertaining to God he shews the end of the ministerie or priesthood of the Gospel viz. That he is to stand and appear for us in the things which concern God or when we have to deale with God therefore he saith that the priest is taken from among men that is being fitted by education of which before he is selected out of the ordinary sort of men and ordained for men in things pertaining to God that is to execute the offices of the Church in our stead before God so that this being a place of honour no man ought to thrust himself into the ministry but to expect till he shall be thought fit and be 〈◊〉 lawfully called No man taketh this honour upon him but he that is called of God as Aaron Now Gods calling is known by his gifts wherby he fits men by the talent he bestowes which when we have then we are inwardly called of God and then having the gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the power to administer holy 〈◊〉 by imposition of hands as the Apostle speaks we are then outwardly called by the Church And being thus called we are to performe the

your feet shall tread saith God I give unto you it shall be yours So that it was pedis occupatio or calcatio the treading of the foot or first occupation that entituled every man to his first right Thus if a people possesseth a countrey either not inhabited before or which is terra derelicta a countrey forsaken by the former inhabitants primus Occupator the first possessor or discoverer hath the right to it as we read that the posterity of Simeon entred into the land of Gedor seeking pasture for their flocks and they found pasture fat and good and the land was wide and quiet and peaceable for they of Ham had dwelt there of old So that now the land being uninhabited they took possession of it and that lawfully The rule is Immobilium est 〈◊〉 mobilium usurpatio Prescription carrieth things immoveable and usurpation moveable And there is good reason for it 1. Because it much concerns the Common-wealth to look after terrenam pacem 〈◊〉 lites oriantur in insinitum that controversies arise not perpetually to the disturbance of the publick peace Therefore to prevent such inconveniences we must have 〈◊〉 to Prescription and possession And this jus praescriptionis is no new thing In the treaty between the Amorites and Jephthah they claim restitution of certain lands which the Israelites had taken as they passed from Egypt to Canaan Jephthah answereth That they had enjoyed them 300 years and asks them wherefore did you not recover those lands within that time And having this right of prescription kept them 2. Another maxime and which hath more shew is Interest Rei-publicae ut re sua quisque bene utatur it concerns the Common-wealth to take care that every one use his own well For if an Owner neglect his possessions unlesse the Common-wealth look after them much detriment may arise and therefore it takes order to punish such for their negligence by depriving them of all claim And thus if one leave his ground untilled and unmamanured so many years or such a prescript time he shall lose it And upon these reasons it is that men have right by prescription and possession And in these forenamed cases of right either in communi or proprio because men are thus lawfully vested in that they possesse it is a sin to put any out of possession invito domino without the owners consent The Law saith Thou shalt not remove thy neighbours land mark which they of old time have set in thine inheritance And under the Gospel S. Paul tells Philemon that without his minde he would do nothing to his prejudice Now that it was Gods will that the earth should be thus divided appears plainly in Moses his song where he saith The most High divided to the nations their inheritance when he separated the sons of Adam and set bounds to the people and after the flood it is said That God scattered the people over the face of the earth and S. Paul saith That God determined the bounds of the habitations of mankinde And that private propriety is agreeable to his will may appear both out of the Old and New Testament We see that Abel the son of the first proprietary offered Sacrifice of the firstlings of his own flock Of Abraham the Scripture reporteth that he was rich in flocks and cattel silver and gold His servant reported the like of him to Laban The Lord hath blessed my Master greatly and he is become very great and he hath given him flocks and herds and silver and gold c. which he possessing proprietatis jure by the right of propriety left to his son Isaac and he to Jacob. So that the Patriarchs before the Law had goods of their own Again we finde that when God had brought the people into the land of promise Joshua divided it by his appointment to the Tribes some by lot and some by consent As also viritim to particular men as to Caleb and the people invested Joshua himself There are many passages to confirm this in the Proverbs of Solomon and the Prophets as Drink waters of thine own 〈◊〉 and running waters out of thine own well And in Ezekiel The Prince himself was not to thrust the people out of their inheritance Now these places and the like though they shew the lawfulnesse of propriety yet the Anabaptists are not satisfied in that because they are not out of the New Testament and so not binding to us Christians But in that also we may finde testimonies sufficient to confirm this point S. John had a house of his own from that hour saith the Text that Disciple took her to his own home So had Mary the Mother of John It is true that we read in the Acts of the Apostles the place chiefly urged by them That all that beleeved were together and had all things common but in the same book S. Luke tells us what kinde of Communion this was Neither said any of them that ought of the things which he possessed was his own By which we may collect that the Christians of the Primitive Church possessed houses lands and goods of their own yet so that in the use they were common to others and though the propriety rested still in the possessors yet when there was a necessity they sold them to supply the poverty of them that wanted lest they might return to Judaisme And if they sold them certainly they were their own S. Peter clears this fully in his speech to Ananias While it remained was it not thine own And as they had propriety in lands and possessions so in goods too which we may thus prove Our Saviour promised a kingdom to such as fed the hungry gave drink to the thirsty harboured the stranger 〈◊〉 the naked visited the sick and them that were in prison and by this did grant that the faithful had a propriety in their goods by which they might be charitable and beneficent to the needy For take away propriety and take away all beneficence and almes Out of a common stock a particular man cannot be said to give that which is his own And Saint Paul teacheth rich men how to imploy their wealth and directeth the Corinthians what proportion they shall lay aside for the poor out of their estates In the Acts we read of many that had the disposing and use of their own estates as of Tabitha that was full of good works and almes deeds witnesse the coats and garments which she made for poor widows Cornelius the Centurion likewise was a devout man and gave much almes And these good works cannot be conceived to be done but out of that which they possessed as their own Saint Paul saith he never coveted any mans silver or gold or apparrel We finde also many of the faithful to have been rich as Joseph

accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The Defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The 〈◊〉 1. by not declaring all the truth when 〈◊〉 is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections THE Act of this sin consists specially in words which are as our Saviour speaks according to the treasure of our hearts Now there is not onely an evil treasure of the heart out of which a man brings 〈◊〉 evil things but also an idle treasure out of which a man brings forth idle things viz. idle words for which a man must give an account Under these two heads we may comprehend the branches of this sin which may admit this division of 1. false words and 2. vain or idle words 1. False words are either when our words disagree from the truth and essence of things or when they disagree from our own minde And both may be considered either as they concern our selves or our brethren for whatsoever speech is either prejudicial to ourselves or our neighbour is condemned as against the rule of charity And though it be neither hurtful to us nor to our brethren yet if it contain falshood it is against the truth of God and therein we are as the Apostle speaks found false witnesses against God False doctrine is here included as opposite to true doctrine but not as it is in the third Commandment for there it is forbidden as contrary to Gods glory here as hurtful to our brethren and their spiritual good We must not adde to his word nor take from it nor change it by making any other way of salvation as those false teachers did among the Galatians that preached another gospel which as the Apostle saith is to preach alium Jesum another Jesus This was toucht before and therefore we shall say the lesse 〈◊〉 Onely this we adde that it is a good rule given by S. Basil not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely all lies and falshoods but also all turnings and wrestings of Scripture are condemned as among others he specially instances in one viz. the making of the litteral sence typical or turning the Scripture into allegories and from thence inferring doctrines which the Holy Ghost never intended This gives occasion to all Heresies when men choose what opinions they themselves please and make the Scripture a nose of wax to patronize them As to make Adam the reasonable part of the soul and Eve the seniual and thereupon to infer this as a positive doctrine That if reason command sense we shall avoid the temptation of the serpent but if the sensual part prevail against reason we shall be overcome by the Tempter as Adam was by hearkning to Eve this is to pervert the Scripture we may indeed 〈◊〉 to such things in Scripture as the Apostle doth to Sarah and Hagar but to say this or that is meant by such texts is to make the Scripture like a 〈◊〉 mans hose or Cothurnum a 〈◊〉 that will serve either leg and makes all Religion uncertain Ezekiel makes it an 〈◊〉 to God to say In obscuris 〈◊〉 I have written to you in dark or doubtful speeches but by this means all is made doubtful so that people shall be doubtful what to hold in any point We come now to false speaking in particular and here we must consider 1. false testimony which is given in judgement and 2 falshood uttered out of judgement This distinction is intimated by Solomon Proverbs 19. 5. where he saith A false witnesse shall not be unpunished and he that speaketh lies shall not escape where we see he make this division that some are false witnesses viz. such as speak falshood from judgement and others speak lies at other times that is out of judgement and the very same we finde by him repeated in the ninth verse The same may be inferd in the words of this Commandment for when it is said Thou shalt not bear false witnesse against thy neighbour that is in judgement this 〈◊〉 that there may be also falsum testimonium false witnesse that is not contra proximum against our Neighbour Before we speak of these in particular we shall onely say this briefly in general concernig all lies That all lyes are from the Devil who was a lyar from the beginning for the first word that ever he spake was a lye those then that utter lyes belong to him The Psalmist makes it the proper mark of wicked men whom he describes by this they speak lies from the very womb And that this is no small sin appears by that fea ful threatning against lyars Perdes omnes qui loquuntur mendacia 〈◊〉 shalt destroy all 〈◊〉 that speak lies All lies whether they concern our selves our Neighbours or none make us false witnesses to God And therefore we finde in the Revel that in the place of torment shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that loveth or maketh a lye he that either loves to hear it or that speak it so that lies are condemned both actively and passively if we make them or love to hear them Come we now to him that speaks false in judgement And for this false witnesse Solomon gives us a good comparison for he saith A man that beareth false witnesse is a hammer a sword and a sharp arrow Now thus he is compared partly because his face is hardned so that he blushes at nothing be it never so false for having once lost his 〈◊〉 he comes to have frontem meretricium as the Prophet speaks a whores forehead and 〈◊〉 known to the one party viz. to him that hired him to be a Knave he grows impudent and testifies any thing and so strikes like a hammer or a sword or whatsoever doth wound the deepest he sticks at no mischef he can do to the party against whom he speaks and partly because that as S. Bernard speaks there are three parties who are 〈◊〉 by him at once by one and the same tongue 1. Judici est Malleus He is a hammer or maul to the Judge whose judgement and understanding he 〈◊〉 so that like a man astonisht by a blow on the head he knows not how to determine aright 2. To the party that hired him he is gladius a sword for though he speak for him yet 〈◊〉 is a sword to destroy his soul. He makes him beleeve that by his purse he hath prevailed against the truth and having done so once he may do so at other times and so he 〈◊〉 him in this evil course 3. He is a sharp arrow to him against whom he witnesseth though he hath

duties that belong to us of which I shall now speak The duties of the ministers of the Gospel we shall finde set down in several places of Scripture as John 10. 1. Tim. 3. Tit. 1. from which we shall deduce them In the tenth of Saint John we finde four sorts of shepherds mentioned three bad and one good 1. The thief 2. The hireling 3. The wolfe 4. The good shepherd 1. They are distinguished by our Saviour 1. By their calling which is either lawful or unlawful The thief hath no lawful calling as the second and third have for he hath no lawful entrance he wants his inward calling when he wants his talent to enable him and then being admitted by savour of reward he hath no outward calling he comes in by vsurpation which cannot give any man a right And thus he that comes not in by the ordinary way setled in the Church comes not in by the door nor according to Christs institution for he that entreth not in by the door into the sheepfold but climbeth another way the same is a thief Of this sort Gods speaks by the prophet I have not sent them yet they ran I have not spoken to them yet they prophecied There 〈◊〉 two wayes whereby such men creep in First per gratiam by favour Secondly per munus by gift or reward both mentioned and prohibited in one verse 1. Per Gratiam by favour is when a man is admitted either at the suit of some great man or friend or for alliance or kindred sake this is respecting of persons without regard to the qualities of the men which in Leo's opinion was very absurd that men of quality should be neglected and ignorant preferred And this must needs be when any are admitted upon these respects multanos iniqua sacere cogit affectus dum propinquitatem respicimus saith Saint Jerome when by affection or alliance we look on men we are forced to do many things 〈◊〉 But if we will follow Saint Chrysostomes rule Qui vult alterum ad officium sacerdotale pertrahere suf ficere non judico testimonium quod opinione collegerit sed ut ejus 〈◊〉 qui eligitur noscat diligenter he that will make a minister must not only go by opinion but his knowledge of him And the reason he gives is Qui ordinat indignos eisdem 〈◊〉 poenis quibus illi qui indigne 〈◊〉 ordinati he that ordains unworthy ministers is liable to such punishment as the party is subject to which is unworthily ordained 2. Per munus by reward is the other The first must be the fault but of one that is the admitter this is the fault of two of him that admits and him that is admitted 1. The Bishop that by or for reward lets in any such that ordaines such as have not the gifts of the minde but the gifts of the hand 2. To such as attempt to come in that way Saint Ambrose denounceth this curse Lepram cum Giezi a sancto se suscepisse credant Elizeiore qui gradum sacerdotalem se 〈◊〉 pecuniis comparare let them be sure to have taken the leprosie of Gehazi from the mouth of holy Elisha that think to obtain the Priesthood by money Therefore it behoveth Bishops according to S. Pauls 〈◊〉 to Timothy to take heed of cita impositio lay hands suddenly on no man neither be partaker of other mens sinnes for as is said before he that brings unworthy men into the ministery is accessory to the offences they commit and liable to the punishment they deserve This is the first thing that there be a lawful entrance by the door a lawful calling not a comming in at the window like a thief for 〈◊〉 malo 〈◊〉 principto difficile bono perficiuntur exitu whatsoever hath an ill beginning can very hardly have a good end God never blesseth the labours of such as come not in at the door And Saint Augustine hath this observation Diligendus est Pastor tolerandus est mercenarius sed cavendus est latro The good shepherd is to be beloved the hireling to be tolerated but the thief is to be taken 〈◊〉 of 2. They are distinguished by another mark which puts a difference between the other two the hireling and the wolfe and the true shepherd for though they come in right yet they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that purpose and intention when they enter which was in the Apostle and is in every true shepherd thou knowest saith the Apostle my manner of life and my purpose c. Which is well 〈◊〉 elswhere to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a natural care of the 〈◊〉 as if there were some that had spuriam curam a bastard care They that have not this purpose of heart are called Mercenarii which have no care of feeding the flock but of feeding themselves and therefore when they see the wolf they flec because they care not for the flock Their tooles or instruments are as the prophet calls them 〈◊〉 pastoris stul i the instruments of a soolish shepherd which the fathers terme forcipes muletrum a paire of sizers for the fleece and a payle for the milk And therefore when the flock is in any danger they regard it not but if there be the least danger of the milk or wooll then they bestir themselves with the instruments of a foolish shepherd The Jews call them such as draw neer to the Ark for the Corban for the offering box they cared not what became of the law so the corban sped well It was prophecied of the stock of Eli that they should say put me into the Priests office that I may eate a piece of bread and get a piece of silver this was their end Abiathar a wicked man was of his seed and was displaced by Solomon and Zadok put in his room And for want of this care of the flock it is that others turne wolves such as are all false teachers who for lucre or ambition or some such sinister ends pervert the truth and instead of feeding the flock poison them with heresies and errours contrary to the received doctrine of the Church such if a presecutor or false teacher come with authority will flie nay as the Apostle speaks they will not onely fly but also become wolves themselves for of such he prophecied saying that grievous wolves should enter not sparing the flock The Apostle would have us to mark the issue or end of their conversation that speak the word of God to us Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue marrs all it discovers the mercenary and the wolf for if the wolf come if persecution arise either they will flie as the mercenary or turn wolves too and help to worry the flock for even among your selves saith the Apostle shall men arise teaching perverse things such of you as have been shepherds shall turn wolves So that whether