The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

THE SECOND BOOKE of the Cases of Conscience, concerning Man as he stands in relation to God. (Book 2)

CHAP. I.

Of the order of the Questions.

HItherto I haue spoken tou∣ching the first sort of Questions of the Consci∣ence, which concerne Man simply considered in himselfe as he is a man.

In the next place come to be handled and resolued the Questions concerning Man, as he stands in relation. Now man standing in a two-fold relation; either to God, or to man: according to this relation, the Questions come to be conside∣red in their seuerall places. And first we are to treat of the Questions of Conscience tou∣ching man standing in relation to God; to wit, as he is a Christian. All which for order sake may be reduced to foure heads.

• I. Concerning the Godhead.
• II. Concerning the Scriptures.
• III. Concerning religion, or the worship that is due vnto God.
• ...

• IV. Concerning the time of the worship of God, namely the Saboth.

CHAP. II.

Of the Godhead.

Touching the Godhead, there are two maine Questions.

I. Question. Whether there be a God?

BEfore we come to answer the Question, this one ca∣ueat must be remembe∣red, that it is a maine Ground and Principle in all Religions whatsoeuer, not to be doubted of, or called into question, That there is a God. Heb. 11. 6. He that commeth to God, must beleeue that God is. As for those that are commonly tearmed Atheists, which denie that there is a God, they are to be punished with death, as not worthie to liue in humane societie; and the greatest torment that can be deuised by the witte of man, is too good for them. For if those be holden as Traytors to an earthly Prince, and are most deseruedly adiudged to

death, that reuile his person, and denie his lawfull authoritie: then they that call into question the Godhead; are much more wor∣thie to be esteemed traytors to God, and consequently to beare the iust punishment of their rebellion, death it selfe.

For this cause I doe not meane to dispute the question, whether there be a God or no; and thereby minister occasion of doubting and deliberation in that which is the onely maine Ground and pillar of Christian religi∣on: But rather my purpose is, in shewing that there is a God, to remooue, or at least to help an inward corruption of the soule that is great and dangerous, whereby the heart and conscience by nature denieth God and his prouidence. The wound in the bodie that plucks out the heart, is the most dangerous wound that can be: and that opinion that takes away the Godhead, doth in effect rend and plucke out the very heart of the soule. This Caueat premised, I come now to the point in hand, to shew that there is a God.

And for our better knowledge and assu∣rance of this truth, we are to remember thus much, that God hath giuen vnto man a threefold light: the one of nature, the other of grace, and the third of glorie. And by these, as by so many degrees of knowledge, the minde beeing inlightened by God, recei∣ueth direction in the truth of the Godhead, both for this present life, and for that which

is to come.

〈◊〉〈◊〉 If it be demaunded, in what order God hath reveiled this light vnto man: I answer, that the light of nature serues to giue a be∣ginning and preparation to this knowledge: the light of grace ministers the ground, and giues further proofe and euidence: and the light of glory, yeelds perfectiō of assurance, making that perfectly and fully knowne, which by the former degrees was but weak∣ly and imperfectly comprehended. Of these three in order.

Sect. 1.

The light of nature is that light, which the * 1.1 view and consideration of the creatures both in generall and particular, affordeth vnto man. From the light of nature, there are fiue distinct arguments, to prooue that there is a God: the consideration whereof will not be vnprofitable, even to him that is best setled in this point.

I. The first is taken from the creation and frame of the great body of the world, and the things therein contained: Rom. 1. 20. The inuisible things of him, that is, his eternall power and Godhead are knowne by the Creation of the world beeing considered in his workes. And out of this excellent frame of the world, the truth of the Godhead may be sundry waies proo∣ued and maintained.

First, I would aske this question: This

goodly frame of the world, had it a begin∣ning, or no beginning?

Let either part, or both be taken. Let it first be said, it had no beginning, but is eter∣nall, as the Atheist holdeth. Then I reason thus: If it had no beginning, the world it selfe is God, and all the creatures that are therein, from the greatest and highest, to the least and basest; yea, euery droppe of water in the sea, and euery corne of sand by the sea shore, are Gods. The reason is, because according to this opinion, they haue their being of them∣selues without beginning; and that which is a substance of it selfe, & hath no beginning, is very God.

Againe, if the world had no beginning, then it hath also no ending. For that which is without beginning, is without ending. Now all things in the world are lyable to corrup∣tion, and consequently are subiect to an ende. For whatsoeuer is corruptible, the same is fi∣nite: therfore the world had a beginning.

Now if it had a beginning; then I demand, how it was made? did it make it selfe? or was it made of nothing? If it be affirmed, that it made it selfe, then the world was before it was. If it be said, it came from nothing: that also cannot be. For nothing brings forth no∣thing: and that which is nothing in it selfe, cannot bring forth something: therefore it is absurd in reason to say, that nothing brought forth this world. And hereupon it must

needes remaine for a truth, that there was some substance eternall and Almightie that framed this goodly Creature the World, be∣sides it selfe.

If a man comes into a large forrest, and beholds therein goodly faire buildings, and sundrie kinds of hearbs, and trees, and birds, and beasts, and no man: he will presently reason thus with himselfe: these buildings are the workemanship of some man, they were not from all eternity, they did not reare themselues, neither did the hearbs, the trees, the birds, or the beasts build them: but of necessitie they must haue some first ••ounder, which is man. In like manner, when we con∣sider this world, so goodly a creature to be∣hold, though we see not the maker thereof, yet we cannot say that either it made it selfe, or that the things therein contained made it, but that the Creator of it, was some vn∣created substance, most wise, most cunning, and euerlasting, and that is God.

Secondly, from this frame of the world and the consideration therof, I reason thus. In the world there are foure sorts and kindes of creatures. The first bare and naked substan∣ces, that haue neither life, sense, nor reason in them: as, the sunne, the moone, the starres. The second that haue substance and life, but no sense nor reason: as, plants, trees, and hearbs. The third that haue no reason, but both substance, life, sense, and power to

mooue themselues: as, the beasts of the land, and fishes of the sea. The fourth are such as haue all, namely substance, life, sense, and rea∣son: as men.

Now these foure sorts of creatures excell one another in properties and degrees. For the first of them which are meere substances, doe serue those that haue life, as the trees and the plants. The trees & the plantes serue the creatures that haue sense & life, as the beastes and the fishes. The beastes and the fishes serue man, that hath substance, life, sense, and reason. And amongst them all we see that those which haue more gifts are serued of those which haue lesse, as, the sunne and moone serue the plantes, the plantes and hearbes serue the beasts, and the beasts serue man, and that creature that hath most giftes is serued of all. Man therefore excelling all these must haue something to honour and serue, which must be more excellent then the other creatures, yea then himselfe, and that is a substance vncreate, most holy, most wise, eternall, infinite, and this is God.

Thirdly, all particular creatures whether in heauen or in earth are referred to their cer∣taine particular and peculiar endes, wherein euery one of them, euen the basest and mea∣nest is imployed, and which they doe all ac∣complish in their kind. And this is a plaine proofe, that there is one that excelleth in wisedome, prouidence, and power, that crea∣ted

all these to such endes, and hath power to bring them thereunto: and who is this but God?

II. The second sort of arguments drawn * 1.2 from the light of nature, are taken from the preseruation and gouernment of the world created; and these are touched by the Holy Ghost, when he saith, that God left not himself * 1.3 without witnesse, in that in his prouidence he did good, and gaue raine from heauen, and fruitfull seasons, filling our hearts with ioy and gladnesse.

The particulars drawne from the gouern∣ment of the world are these.

First, our food whereby we are nourished, is in it selfe, a dead foode, void of life, and yet it serues to maintain and preserue life: wher∣as in reason, it is more fit to choke and stuffe our bodies, then to feede them.

Secondly, our garments which we weare, are in themselues cold, and voide of heate, and yet they haue this vse to preserue heate, and to sustaine life in the extremitie of cold. Therefore there must needes be an omnipo∣tent and diuine power, that giues vnto them both such a vertue, to feed and preserue the life and health of man.

Thirdly, the raine falling, and the sunne shining vpon one & the same plot of groūd, causeth it to bring forth in his season a hun∣dred seuerall kindes of hearbes and plants, wherof euery one hath a seuerall, and di∣stinct ••••ower, colour, forme, and sauour:

whence comes this? Not from the raine, for it hath no life in it selfe, and besides it is in it selfe all one: nor from the sunne, or the earth: for these also in their kind are all one, hauing in them no such power, wherby they should be the authors of life: therefore the differen∣ces of plants in one ground, may convince our iudgements and teach vs thus much; that there is a diuine and heauenly power aboue, and beside the power of these creatures.

Fourthly, take an example of the bird and the egge. The bird brings forth the egge: the egge againe brings forth the bird. This egge considered in it selfe, hath in it neither life nor soule, and the bird can giue it neither; for all that the bird can doe is to giue it heat, and no more. Within the shell of this egge is made a goodly creature, which, whē it comes to some perfection, it breakes the shell. In the shell broken, we shall see the nibbe, the wing, the legge, and all the parts and mem∣bers of a bird. Now let this be considered, that the egge brought not forth this goodly creature, nor yet the henne. For the egge had no such power or vertue in it selfe; and the hen gaue but her heat; neither did man doe it: for that which was done, was within the egge, and within the shell. It therfore was some other wonderfull power and wisedome that made it, and brought it forth, that sur∣passeth the power of a creature.

Again, consider the generation of the silk∣worme,

one of the least of the creatures, and from it we haue a notable demonstration of a divine providence. This little worme at the first, is but a small seede like vnto linseed. The same small seed breeds it and brings it forth. The worme brought forth, and growing to some bignesse, at length weaues the silke; ha∣uing woven the silke, it winds it selfe within it, as it were in a shell: there hauing lodged for a time, it conceiues a creature of another forme, which being within a short space p••rfited, breakes the shell and comes forth a flie. The same flie, like a dutifull creature, brings forth the seed againe, and so conti∣nues the kind thereof from yeare to yeare.

Here let it be remembred, that the flie ha∣uing once brought forth the seede, leaues it and dies immediately: and yet the seede it selfe, though exposed to wind and weather, and vtterly neglected of man, or any crea∣ture, at a certaine time within few moneths becomes a worm. Whēce should al this pro∣ceede, but from a creator infinitely power∣full and wise, who by his admirable power and prouidence, dispenseth life, beeing, and propagation, euen to the least things in their particular sorts and kinds?

III. The third sort of Arguments from th•• light of nature, are taken from the soule of man. This soule is endued with excellent gifts of vnderstanding and reason. The vn∣derstanding hath in it from the beginning

certaine principles, whereby it knowes and discernes good and bad, things to be done, and things to be left vndone. Now man can∣not haue this gift to discerne between good and euill, of, or from himselfe: but it must needes proceede from another cause, which is power, wisedome, and vnderstanding it selfe, and that is God.

Againe, the conscience, another gift of the soule of man, hath in it two principall acti∣ons; testimony, and iudgement: by both which the trueth in hand is evidently confir∣med.

Touching the testimonie of conscience: let it be demaunded of the Atheist, whereof doth conscience beare witnesse? he cannot denie, but of all his particular actions. I aske then, against whome, or with whome doth it giue testimony? the āswer wil easily be made, by the heart of any man, that it is with or a∣gainst himselfe. Furthermore, to whome is it a witnes? Neither to men, nor to angels: for it is vnpossible that any man or angel, should either heare the voice of cōsciēce, or receiue the testimonie thereof, or yet discerne what is in the heart of man. Hereupon it followes, that there is a substance, most wise, most powerfull, most holy, that sees and knowes all things, to whome conscience beares re∣cord, and that is God himselfe.

And touching the iudgement of consci∣ence; let a man commit any trespasse or of∣fence,

though it be done in secret, and con∣cealed from the knowledge of any person liuing: yet Conscience, that knoweth it, will accuse him, terrifie him, cite him before God, and giue him no rest. What or where is the reason? man knowes not the trespasse committed: and if there be no God, whome shall he feare? and yet he feares. This also necessarily prooueth, that there is a iust and mightie God, that will take vengeance vpon him for his sinne.

IV. The fourth argument from nature, is this: There is a ground or principle written in euery mans heart in the world, none ex∣cepted, that there is a God. Reasons for proofe hereof, may be these.

First, the Gentiles worshipping Idoles, made of stocks and stones, doe acknowledge herein thus much, that there is something whereunto honour and seruice is due. For man by nature is proud, and will neuer yeeld to bow the knee of his bodie before a stocke or a stone to adore it, vnlesse he thinke and acknowledge that there is in them a diuine power, better then himselfe.

Secondly, the oath that is taken for Con∣firmation, commonly tearmed the assertorie oath, is vsed in all countries. And it is, for the most part, generally taken to be a lawfull meanes of confirming a mans word, when it is bound by the oath taken. Iacob and Laban beeing to make a couenant, Iacob sweares

by the true God, Laban by his false gods, and by that both were bound to stand to their agreement, and not to goe backe: there∣fore neither of them did, or durst breake their oath. And among the Gentiles them∣selues there are fewe or none to be found, that will falsifie their word giuen and auow∣ed by oath. Whereupon it is a cleare case, that they acknowledged a Godhead, which knowes and discernes their hearts, yea that knowes the truth, and can and will plague them for disgracing the truth by ly∣ing.

Thirdly, we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations, who are woont vpon occasion to say: it raines, it thunders, it snowes, it hailes. For, saying this, one while they re∣ioyce and are thankefull, otherwhiles they feare and are dismaied. They say not, na∣ture or heauen raines or thunders: for then they would neither reioyce nor tremble. In that therefore they speake this commonly sometimes reioycing, sometimes fearing, it may probably be thought, that they ac∣knowledge a diuine power, which causeth the raine to fall, and the thunder to be so terrible.

Againe, for better proofe hereof, it is to be considered, that since the world began, there could not yet be found, or brought forth; any man that euer wrote, or publish∣ed

a discourse, more or lesse, to this pur∣pose, that there was no God.

If it be said, that some histories doe make mention of sundrie, that haue in plaine tearmes denied there is a God, and that this is no lesse daungerous, then if a treatise of that subiect should be written, and set forth to the open view of all.

I answer, indeede in the writings of men, we doe read of some that blasphemed God, and liued as without God, and they haue al∣waies beene properly and deseruedly tear∣med Atheists. Others haue denied, that made and faigned gods, that is, Idols, are gods. And amongst the heathen that liued onely by the light and direction of nature, all that can be brought is this, that some men in their writings haue doubted whe∣ther there were a God or no, but none did euer positiuely set downe reasons to prooue that there was none.

V. The fifth and last argument from na∣ture, is that which is vsed by all Philoso∣phers. In the world there is to be seene an excellent wise frame and order of all things. One creature depends vpon an other by a certaine order of causes: in which, some are first and aboue in higher place, some are next and inferiour, some are the basest and the lowest.

Now these lowest are mooued of those that are superiour to them, and alwaies the

superiour is the cause of the inferiour, and that whereof the inferiour depends. Some∣thing then there must be that is the cause of all causes, that must be caused by none, and must be the cause of all. For in things where∣in there is order, there is alway some first and soueraigne cause: and where there is no first nor last, there the Creatures are infinite. But seeing all creatures are finite, there must be somewhat first, as well as last. Now the first and the last cause of all is God, which mooueth all, and to whome all creatures doe tend, as to their ende, and which is mooued of none.

Notwithstanding all these reasons groun∣ded in nature it selfe, it may be some man wil say, I neuer saw God, how then shall I know that there is a God? Ans. Why? wilt thou beleeue no more then thou seest? Thou ne∣uer sawest the winde, or the aire, and yet thou beleeuest that there is both. Nay, thou neuer sawest thine owne face but in a glasse, and neuer out of a glasse, and yet this conten∣teth thee. Why then may not this content thy heart, and resolue thee of the Godhead, in that thou seest him in the glasse of the creatures?

True it is, that God is a spirit inuisible that cannot be discerned, by the eie of flesh and blood, yet he hath not left vs without a meanes, whereby we may behold him. For looke as we are woont by degrees to goe

from the picture to the painter, and in the picture to behold the painter himselfe: euen so by the image of God, written (as it were) in the face, and other parts of the creatures in the world, may we take a view of the wis∣dome, power, and prouidence of the Creator of them all, who is God himselfe. And these are the principall proofes of the Godhead, which are reuealed in the booke of nature.

Sect. 2.

The second ground of proofes, is taken from the light of grace. And it is that light * 1.4 which God affordeth to his Church in the writings of the Prophets and Apostles, and this giues a further confirmation then nature doth. For the light of nature, is onely a way or preparation to faith. But this light serues to beget faith, and causeth vs to beleeue there is a God.

Now in the scriptures of the Prophets and Apostles, we shall see amongst the rest three distinct proofes of this point.

First, expresse testimonies that doe in plaine tearmes, note vnto vs the Godhead.

Secondly, expresse prophecies and reue∣lations of things to come, euen many hun∣dred and thousands of yeares, before they came to passe. Yea things that are to come are foretold in the word of God, so and in that very manner, that they shall be in the

time, wherein they are to be fulfilled. Now there is no man able of himselfe to know or foresee these things to come; therefore this knowledge must rest in him alone, who is most wise, that perfectly vnderstandeth and beholdeth things that are not, and to whom all future things are present, and therefore certain.

Thirdly, the word of God reuealeth ma∣ny miracles, which doe exceede and surpasse whole nature, yea all naturall causes: the do∣ing and working whereof, is not in the pow∣er of any meere creature in the world. As for example: the making of the sunne against his naturall course, to stand still in the firma∣ment; of the waters, which are naturally flowing, to stand as a wall, and the bottome of the sea to be as drie land. The maine ende whereof is, to shew that there is an absolute and almightie power: which is the author of nature it selfe, and all naturall things, and or∣dereth both it and them, according to his pleasure.

Sect. 3.

The third ground of proofes, is fetched * 1.5 from the light of glorie. And this is that light which God affords vnto his seruants after this life ended, in the kingdome of hea∣uen, wherein all imperfection of knowledge being taken away, they shal see God face to face, and haue a full and perfect knowledge

of the Godhead.

To this purpose the Apostle saith, that in the world we know in part, & we see as it were in a glasse. The cōparison is worth the marking. * 1.6 For there he compareth our knowledge of God, that we haue in this life, to a dimme sighted man, that can see either very little, or nothing at all, without his spectacles. And such is our sight & comprehension of God, darke and dimme, in that we cannot behold him as he is, but onely as he hath manifested himselfe vnto vs, in and through the glasse of the word and Sacraments, and by the spectacles of his creatures. But the time will come, when the skales of our eies shall be washed off, and they shall be made as cleare as cristall, when the imperfection and weak∣nes of our vnderstanding shall be cleane re∣mooued, and then we shall be inabled to see God clearely and fully face to face. Thus the first Question is answered, that there is a God.

II. Question. Whether Iesus the sonne of Mary, be the sonne of God, and Redeemer of the world?

BY propounding this Question (as in the former) I meane not to make a doubt touching the godhead of Christ, which is one of the principall groundes of our religion, but to take away, or at least, preuent an in∣ward corruption of the heart in thē, that are weake in knowledge; whereby they may be brought sometimes to make doubt and que∣stion of the diuinitie of Christ, and therefore haue neede to be resolued in the truth here∣of.

Now for the proofe of this point, that Christ is God, I will lay downe these grounds.

I. The summe & substance of the Bible is to conclude, that Iesus the sonne of Mary, is the sonne of God, and the Redeemer of man∣kinde; and it may be concluded in this syllo∣gisme.

He that shall come of the seede of Abraham and Dauid, and in time shall be borne of a Virgin; that shall preach the gladtidings of the Gospell, satisfie the law, offer vp an oblation of himselfe for the sinnes of them that beleeue: ouercome death by his death and resurrection, ascend into heauen, and in fulnesse of time come againe to iudge both the quicke and the dead, is the true

Messias and Sauiour of the world:

But Iesus of Nazareth the sonne of Marie is he in whome alone all these things shall come to passe:

Therfore he onely is the true Messias and Saui∣our of the world.

The proposition or first part of the argu∣ment, is laid downe in the old Testament: the assumption or second part, in the New. The conclusion is the question in hand, the scope and drift of them both.

II. Ground. In Daniel 9. 24. it was pro∣phecied, that after the time of 70. weekes, that is, 490. yeares, the Messias should be ex∣hibited.

By which prophecie it is manifest, that the Messias is alreadie come into the world. For from that time till now, there are at the least 2000. yeares, as may plainly be seene by hu∣mane histories, and by the motions and course of the heauens. It is also plaine from hence, that hauing bene exhibited and come in the flesh, he hath made satisfaction by his death to the wrath of God for sinne. Hence it followes, that he is the very true Messias and Redeemer of the world, because from that time there was neuer any to whome this title, and the forenamed properties, might so truly agree, as to this Iesus the sonne of Dauid.

III. Ground. Iesus the sonne of Mary did teach, professe, and dispute, that he was God,

that he and his father were one, and he tooke vnto himselfe the honour of God, Ioh. 7. and 8. An evident argument that he was so, as he professed and preached himselfe to be. For neuer any creature chalenged to himselfe the honour of God falsly, but was discouered and confounded.

Adam for affecting and aspiring to it, was cast out of Paradise. And Herod for it died miserably, Act. 12. And diuers Popes are re∣corded in Ecclesiasticall stories, to haue ta∣ken this honour vnto themselues: and there was neuer any sort of men in the world, that had more fearfull iudgments vpon them, then they. But Christ chalenged this to him∣selfe, and prospered: and God did most se∣uerely reuenge his death both vpon Herod and Pilate, as also vpon the Iewes, and Em∣perours of Rome, that persecuted the Church.

IV. Ground. Christ while he was on earth, before he ascended into heauen, promised his Disciples to send his spirit vnto them, so to assist them, that they should be able to do greater works, then himselfe did, Ioh. 14. 12. &c. Now whē Christ was ascended, the euent was strange, and yet fully answerable to his promise. For the disciples were but fewe, twelue in number, and all vnlearned, and yet they preached in the name of Christ, and by bare preaching (without humane eloquence, and the giftes of nature) conuerted many

nations, yea, the whole world. And though themselues were but weake men, and preach∣ed things absurd to the corrupt reason of man: yet they wonne many soules to God, and conuerted the world.

V. Ground, is borrowed from the testi∣mony of the Heathen, who haue recorded in their writings, the very samethings touching Christ which are reuealed in the scriptures. Iosephus a Iew, and an enemie to Christ, in his eight booke of antiquities, Chap. 4. speakes the same things of Christ, that Mathew doth, that he was a most worthy man, that he wrought many miracles, and that he rose from the dead. Others affirme, that he was crucified vnder Pilate in the time of Tiberius, and that Tiberius would haue put him in the number of his gods. Againe, heathen writers * 1.7 report, that at his death, vnder the raigne of Tiberius, all the oracles of the world ceased, * 1.8 and the great god Pan (as they say) then di∣ed.

CHAP. III.

Of the Scriptures.

The second maine question, is touching the truth of scripture, Whether the scriptures be the true word of God?

THe answere is, that they are. And the grounds of this asser∣tion, may be reduced to sixe heades.

Sect. 1.

The first, is taken from the causes, namely, the author and writers of the scriptures.

Touching the Author, the scripture refer∣reth * 1.9 it selfe vnto God. Therfore he alone is the true and vndoubted author thereof, and none but he. The sufficiencie of this conse∣quence, stands vpon these grounds.

First, if god were not the author of scrip∣tures, there would be no one booke in the earth so fabulous and so full of errour as it, which to say, is blasphemy. For it speakes such things, as neuer any could speake, but God.

Secondly, if it were not the booke of God, then all Gods will should be hidden,

and God should neuer yet haue reuealed his will to man.

Thirdly, if it had not beene the word of God, the falshood therof would haue beene detected long agone. For there hath beene nothing falsly said of God at any time, which he himselfe hath not at some time or other, opened and reuealed. Euen as he did detect and discouer the falshood of the false pro∣phet Hanan•• Ier. 28. 16. and Gods heauie hand, no doubt; would long since haue beene vpon the Ministers and preachers of this word, if they had vniustly and wrongfully fathered it vpon him.

Againe, for the writers and penmen of scripture, Moses, the Prophets, and Apostles in their writings, doe not set forth their own glory, nobility, or vertues: but all with one consent, haue acknowledged directly and plainely their owne errors, and faults; yea such faults as may be disgracefull to them∣selues, and their posteritie, and yet they haue done it. A plaine proofe, that they were not carried by policie, and naturall reason, but were holy men, guided by the Holy Ghost. For if they had beene guided by reason, they would neuer haue written that, which would haue tended to their owne disgrace: but would rather haue comended thēselues, their name, stocke, and linage. Againe, humane au∣thors in their discourses, doe commonly write of the praises and vertues of men, of

whome they write. But the penmen of scrip∣ture, with one consent, giue all to God; yea, when they speake of commendation due to men, thy giue it all to God in men. God is in their writings, the beginning, the ende, & all.

Sect. 2.

A second head of reasons, is taken from * 1.10 the Matter, and Contents of the Scriptures, which are manifold. The principall are these.

First, the Scripture doth that, which no o∣ther bookes can doe. For it sets out the cor∣ruption of mans nature by sinne; the foun∣taine of this corruption; & the punishment of the same, both in this life, and the life to come: it discouereth sinnefull mans parti∣cular thoughts, lusts, and affections, which neuer any book hath don beside it. No Philo∣sopher was euer able to make so true record, and so plaine declaration of the thoughts, motions, and affections of the heart. The rea∣son of man cannot discerne them by nature, vnles it receiue a further light by grace, then it hath naturally in it selfe. Yea the Scripture sets downe things, that no mans heart can i∣magine, & yet are true by experiēce. For ex∣ample: that it is an euill thought to thinke there is no God, mā by nature cānot imagine, but yet it is true in experience, & by the light of the word. And therefore Dauid saith, The * 1.11 foole hath saide in his heart, there is no God.

Secondly, the maine Contents of this

booke, are sundrie articles of faith, all which are farre aboue the reach of humane reason, and yet they are not against it; but at least some of them may be prooued by it.

For example, that there is a Redeemer of the world, is an article of faith, aboue reason: yet not against the same. For in naturall vn∣derstanding, God is not all iustice, and no mercie. But if there were no redeemer, then should God be all iustice, without mercie. Now because he hath reuealed himselfe to be as well mercifull, as he is iust, reason con∣cludes, there is a redeemer. Againe, that this Redeemer should be God and man, is aboue reason; yet not against it. For reason teacheth, he must be God, that he might satisfie the in∣finite iustice of God for sinne; which none but God can doe. Againe, that he must be man, because man hauing sinned, man must be punished for the sinne of man.

Thirdly, in the scripture there are sundrie predictions made before hand particularly, which notwithstanding were not to come to passe till an 100, 200, 300 yeares after, & all these predictions in the same manner as they haue bin foretold, haue bin fulfilled.

Iacob in his will foretold, that the scepter should not depart from Iudah till Shiloh, that is, the Messias came. This was verified, euen as it was foretold. For a little before Christs birth, the scepter was taken from the Iewes, and translated vnto the Romane Empire.

And Herod put the whole colledge of the Iewes, called their Sanedrim, to the sword, in which colledge was the heire apparent of the Kings blood.

Againe, Balaam Num. 24. 24. foretold that Kittim, that is, the Grecians and the Romans, should subdue Eber, the people of the East, and that also was afterward verified. For the Hebrewes and Assyrians, were afterward o∣uercome by the Grecians, and Cilicians.

The Apostle Paul in his time foretold the destruction of the Romane Empire, and the reuealing of Antichrist, 2. Thes. 7, 8. &c. which prophecie was shortly after fulfilled. For An∣tichrist grew from those times by little and little, till at length he came to sit in the Em∣perours throne. Men indeede may foretell things to come, but things foretold by them are present in their causes, and so they know and foretell them, not otherwise. But God foretelleth simply, and the scriptures foretell simply, therefore they are the word of God.

Fourthly, the law, a part of the scripture, is propounded most purely & perfectly with∣out exception or limitation. Whereas, in all mens lawes some sinnes are condemned, but some be tolerated and permitted. But in Gods law euery sinne is condemned, & none either forborne or excused.

Lastly, the style and speech of the Scrip∣ture is plaine and simple without affectation, and yet full of grace and maiestie. For in that

simple style, it commandeth the whole man, bodie and soule; it threatneth euerlasting death, and promiseth euerlasting life: and it doth more affect the heart of man, then all the writings in the world whatsoeuer.

Sect. 3.

The third reason to induce vs to receiue the scriptures, as the word of God, is taken * 1.12 from the Effects: whereof I note onely two.

I. The doctrine of Scripture in the Law, and specially in the Gospel, is contrarie to the corrupt nature of man. Whereupon Paul saith, The wisdome of the flesh, is enmitie against * 1.13 God. And yet the same word, beeing preach∣ed by the Minister appointed by God, con∣ue••teth nature, and turnes the heart of man vnto it, in such sort, as in this last age it hath wonne a great part of the world, to the im∣bracing thereof. Now in reason this is im∣possible, that a thing which is so flat against mans corrupt nature, should notwithstāding preuaile with it so farre, as to cause man to liue and die in the profession & maintenance thereof. Wee are woont to reiect the wri∣tings of men, if they please not our humors; whereas this word of God, is of force to mooue and ••••cline our affections, though neuer so much censured, crossed, and control∣led by it. And this shewes that God is the author thereof, from whome the word of creation came, to which euery thing at the

first yeelded obedience.

II. The word of God hath this effect, to be able to minister comfort and releefe, in all distresses of bodie or minde, yea in the greatest and most desperate troubles, and vexations of the Conscience. And when the helpes of humane learning and Philosophie (which are of great vse and force in other cases) haue done all that they can, to the ve∣ry vtmost, without effect or successe: euen then the sweete promises of the Gospel, will reuiue and raise vp the heart, and giue it full contentment and satisfaction. Expetience shewes this to be a confessed truth in parti∣cular cases: and it teacheth, whence and frō whome this word proceedeth, wherein these promises are contained, namely, from God. For when he sets the Conscience vpon the racke, the Word that releeueth and refresh∣eth the same, must needs proceede and come from him alone.

Sect. 4.

The fourth reason, is taken from the Pro∣perties * 1.14 of Scripture. I will name onely two.

The first, is Antiquitie, which most plainly appeares in the historie, though the doctrine it selfe be as ancient. The Scripture contains a continued historie, from age to age, for the space of 4000 yeares before Christ, euen from the beginning. Humane histories, that are of any certentie or continuance, begin

onely about the time of Ezra, and Nehemi∣ah. As for those which were written before, they are onely fragments, and of no cer∣tentie.

The second propertie, is Consent with it selfe, in all parts, both for the matter, scope, and ende. The writings of men doe dissent from themselues, by reason of ignorance, & forgetfulnes in the authors. But the word of God, agrees with it selfe most exactly, and the places that seeme to disagree, may easily be reconciled; which shewes that ho∣ly men, by whome it was penned, were not guided therein by their owne priuate iudge∣ment, but were directed by the wisdome of the spirit of God.

Sect. 5.

The fift reason, is drawne from the Con∣traries. The Deuill and wicked men, are in * 1.15 iudgement and disposition, as contrarie to scripture, as light is to darkenes. I prooue it thus. Let a man read any booke of Philoso∣phie, and labour to be resolued of any one point therein, he shall neuer be tempted to infidelitie. But if the same man, reade the bookes of Scripture, and labour to vnder∣stand them; he shall haue within himselfe, many motions and temptations, not to be∣leeue, and obey it. Now what should be the cause thereof, but that these bookes are the word of God, which the Deuill laboureth to

oppugne with might and maine?

Againe, consider the same in the practise of wicked men. They will not brooke the rebuke of their sinnes, namely, their Idola∣trie, blasphemie, and other notorious crimes, by scripture; but will seeke the blood and life of him, that shall sharply taxe, and re∣prooue them. And hence it was, that wicked Kings so persecuted the Lords Prophets. Yea further, let it be marked, that these wic∣ked men, that are tainted with these horrible crimes, and cannot abide the word, nor tea∣chers thereof to the death, haue commonly fearefull endes. Now the opposition of Sa∣tan, and wicked men to the word shewes the scriptures to be a most holy word, and in∣deede the very word of God.

Sect. 6.

The sixt reason, is taken from sundrie * 1.16 testimonies.

First, of holy Martyrs, in the Olde and New testament, who haue giuen their liues for the maintenance of this word, and sea∣led the same with their owne hearts blood; yea suffered the most horrible and exquisite torments, that the wit of man could deuise, and that most patiently and willingly, not beeing daunted or dismaied. The stories of Martyrs in all ages, confirme this truth, espe∣cially of those that suffered before, in, and af∣ter the times of the tenne bloodie persecuti∣ons.

And. vnlesse they had beene suppor∣ted by a d••••ine power, in so good a cause, they could neuer, so many of them, haue suf∣fered in such manner, as they did.

The second, is the testimonie and consent of Heathen men, who haue recorded the ve∣ry same things, at l••ast many of the princi∣pall, that are set downe in the Bible. If this were not so, man should haue some coloura∣ble excuse of his vnbeleefe. And these things which they record, were not all taken out of the Scripture, but were registred to memorie by Historiographers, that liued in the times, when they were done. Such are the stories of the Creation, and Flood, of the tower of Ba∣bel, of the Arke, of Abraham and his possessi∣ons, of Circumcision, of the miracles of Moses, of the birth of Christ, and the slaugh∣ter of the young children, of the miracles of Christ, of the death of Herod, Agrippa, and such like. And these we take for true in hu∣mane stories: much more then ought we to doe it in the word of God.

The third testimonie, is of Miracles. The ••octrine of scripture was confirmed by mira∣cles, wrought by the teachers thereof, the Prophets and Apostles, aboue all power & strength of nature, and such as the Deuill can not counterfeit; as the staying of the sunne, and the raising of the dead, &c.

The fourth, is the testimonie of the Holy Ghost, which is the argument of all argu∣ments,

to settle and resolue the Conscience, and to seale vp the certaintie of the word of God.

If any shall aske, how this testimony of the Holy Ghost may be obtained, and bee∣ing obtained, how we may discerne it to be the testimony of the Holy Ghost, and not of man: I answer, by doing two things.

First, by resigning our selues to become truly obedient to the doctrine taught. Ioh. 7. 17. If any man will doe my fathers will, (saith Christ) he shall know of the doctrine whether it be of God. Secondly, by praying vnto God for his Spirit, to certifie our consciences, that the doctrine reveiled, is the doctrine of God. Aske (faith our Sauiour Christ) & it shal be gi∣uen you seeke, and ye shall find: knock, and it shall be opened vnto you. For he that asketh, rece••••eth. Mat. 7. 7, 8. Againe, Your heauenly father will giue the Holy Ghost; to them that desire him, Luc. 11. 13. And, If any man lacke wisdome, let him aske it of God, who giueth to all men liberally, and reprocheth no man, and it shall be giuen him. Iam. 1. 7.

Sect. 7.

Now hauing set down the proofes of this * 1.17 point, before I come to the next Question, some speciall Obiections against this do∣ctrine, are to be answered, and resolued. For there haue not beene wanting in all ages, both Atheists, and others, who haue profes∣sedly

excepted against it, and of set purpose, haue vndertaken to call the written word of God into Question. Such were Celsus, Luci∣an, Iulian, Porpherie, Apelles, and others. From whome some of latter times hauing receiued the poison of Atheisme, and prophanesse, haue not ceased as much as in them lyeth, to oppugne sundry parts and portions of holy scripture. Their principall reasons and excep∣tions, I will propound, and answere one by one.

And first, they except against that which is written, Gen. 1. 16. where it is said, God * 1.18 made the sunne the fourth day. Now, say they, the sunne is the cause of the day; and there∣fore there could not be three daies, before the sunne was created, considering that the effect is not before the cause, but the cause before the effect.

I answere. First, we must put a difference betweene cause and cause. For of causes, some be the highest, some subordinate vnto them. The highest and first cause, of all crea∣tures, is God himselfe, from whom all things at the first immediately flowed, without any relation to their causes in nature. And thus were the first, second, and third daies created and appointed immediately from God, and distinguished from the night, by an inter∣course of light, ordained by him for that purpose.

But the subordinate and inferior cause of

the day, in order of nature, was the sunne, and that by the same appointment of God: and this cause was not set in nature, as the cause of the day, before the fourth day of creation; for then it pleased him to make it his instru∣ment, to distinguish the day from the night, as also for other ends and vses. And therfore it is no marueile, though the day was created before the sunne, the instrumentall cause thereof: considering that it was created be∣fore the sunne was set in the heauen, by the Creatour himselfe.

Secondly, we must distinguish of times: which are either of creation, or gouernment: and there is one regard to be had of things while they were in making, and another after they were created. Now it is true, the sunne is the cause of the day and the night, in the time of the gouernment of the world, but it was not so in the time of the first making of all things. For in the three first daies of the world, there was day and night without the sunne, by a vici••••itude of light and darkenes, which the Lord made, and nature could ne∣uer haue found out, had not the word reuea∣led it.

But since the creation, in the time of go∣uernment, the sunne is but an instrument ap∣pointed by God to cary light, and he that made the light, can now in the gouernment of the world, if it pleased him, put downe the sunne from this office, and by some other

meanes distinguish the day from the night; therefore no marueile though he did so in the beginning.

The second Obiection, is touching the light of the Moone. Moses saith, it is one of * 1.19 the great lights which God made. Now, say they, in all reason according to humane lear∣ning, it is one of the least of the planets, and lesse then many starres.

Answ. It is true which the holy Ghost saith by Moses, and yet the Moone is lesse then the Sunne, yea then many of the starres. For one and the same starre, in a diuers and diffe∣rent respect, may be tearmed greater and lesser. And in that place the Scripture speaks of the Moone, not in regard of other starres greater then it: but in respect of our se••se, because it appeareth greater in quantitie, and really communicateth more light; yea, it is of more operation and vse to the earth, then any of the starres in the heauen, sauing the Sunne.

The third Obiection Moses saith, Man & * 1.20 Beast were made of the earth, and Fishes of the waters. But all humane learning auouch∣eth, that the matter of euery creature, consi∣steth of all the foure Elements, earth, water, fire, and ••••re.

Ans. Moses speaketh onely of two, which were the principall, and in them includes the other; because they are impure, & mixt with the other since the fall. Againe, some learned

auouch, that all creatures are made of earth & water only, as being the two maine mate∣riall principles of the all; and not of ayre, nor of fire. And this accords with Moses, and is no doubt, a truth, that he speaks onely of the principall matter of these creatures: & yet the fire and ayre, are and may be called ele∣ments, or beginnings, because they serue to forme, preserue, and cherish the creatures.

The fourth Obiection. Gen. 3. it is said, that * 1.21 Eue before her fall, was deceiued by the Ser∣pent. Now this, saith the Atheist, is absurd. For euen in the estate of corruption, since the fall, there is no woman so simple, that will ei∣ther admit speech, or suffer her selfe to be deceiued by a Serpent; much lesse would Eue, in the estate of her innocencie.

Answ. Though Adam and Eue in their in∣nocencie, had excellent knowledge, yet they had not all knowledge. For then they should haue beene as God himselfe. But in that e∣state, ignorance befell Eve in three things. For first, though Adam himselfe was a Pro∣phet, in the time of his innocencie, yet both he and shee were ignorant of the issue of future things, which are contingent. Second∣ly, they knewe not the secrets of each others heart. For to know the euent of things con∣tingent certainely, and the secrets of the heart, belongs to God only. Thirdly, though Eue knew the kinds of creatures, yet shee knew not all particulars, and all things that

were incident to euery kind of creature, but was to attain vnto that knowledge, by expe∣rience and obseruation.

Neither may this seeme strange: for Christ as he was man, had as much, yea more knowledge then our first parents had in their innocency: and yet he knew not all particu∣lars, in all singular creatures. For, seeing a fig∣tree by the way as he went to Ierusalem, he thought it had borne fruit, and yet comming towards it, he found none thereon. And in like manner, Eue might know the serpentine kind, and yet be ignorant, whether a serpent could speake. Besides that, the naming of the creatures, which argues knowledge of them, was not giuen to Eue, but to Adam. And therefore it was not so strange, that Eue should be deceiued by a serpent, considering that to know that a serpent could speake, or not speake, came by experience, which shee then had not.

I•• will be said, that all ignorance is sinne: but Eue had no sinne: and therefore shee could not be ignorant. Answ. Ignorance is twofold; some ignorance * 1.22 ariseth of an euill disposition, when as we are ignorant of those things which we are bound to knowe, and this is sinne properly. But there is another ignorance, * 1.23 which is no sinne, when as we are ignorant of those things, which we are not bound to know. And this was in Christ: for he was ignorant of the figtrees bearing

fruit: and he knew not the day of iudgement as he was man. And this also was in Eue, not the other.

The fift obiection; is about the Arke, Gen. * 1.24 6. 15. God commaunded Noah to make an Arke of 300 cubits long, of 50 cubits broad and of 30 cubits high. This Arke, saith the Atheist, beeing so small a vessell, could not possibly containe two of euery sort of crea∣tures, with their foode, for the space of a yeare.

The first author of this cauill, was Apelles the hereticke, that cauilled with Christians about the Arke. And the answer is as ancient as the heresie: namely, first, that the cubit of the arke must be vnderstood of the Egypti∣an cubit, which is with some, sixe foote, and with others, nine foote, by which measure the Arke would be in lēgth half a mile at the least. And by this means, any man may see a possibility in reason, that the Arke might containe, and preserue all creatures, with their fodder, and roome to spare.

The second answere is, that as the Iewes had a shekle of the sanctuary, which was greater then the ordinary shekle, so they had beside the ordinary cubit, a sacred cubit, the cubit of the sanctuary, where of mention is made in the prophecie of Ezekiel, Chap. 40. and that was bigger by the halfe, then the ordinarie cubite. And by this measure, some say, the Arke was made. But both these

answeres are onely coniecturall, without good ground in the scripture.

To them therefore I adde a third. In the daies of Noah, the stature of man was farre bigger then it is at this day. And looke as the stature of man was great and large, so was the cubite proportionall therto; contai∣ning the length of the arme, from the elbow to the longest fingers end. And this beeing considered, that the Arke was built by that measure, and not by the ordinary cubit, as it is now; it will appeare, that the Atheist hath greatly deceiued himselfe, and abused that part of Gods word that declares the storie of the Arke.

Againe, the length of this vessell, beeing 300. cubits, it is plaine that it was fiue times the length of Salomons temple, which con∣tained onely 60. cubits. The breadth beeing 58. it was twise and a halfe the breadth of that, which was but 20. broad.

Besides that, it is to be remembred, that in the Arke were three lofts or stories, one a∣boue another, whereof each contained 10. cubits in height, and a chamber or flore of square measure, 15000. cubits.

As for the creatures that were put into it: the Fowles of the ayre, though they were of many sorts, yet the biggest fort of them, beeing the Eagle and his kind, they could not take vp any very large place for their resi∣dence. The Water creatures, as some foules,

the fishes, &c. kept the waters, and were not lodged in the Arke. And the beasts of the earth, such beeing excluded, as were bredde either by accidentall generation, as Mules; or by putrefaction, as serpents, and other creeping things, which might afterward be restored in other creatures that were prefer∣ued, though for multitude and greatnes they excelled the rest, yet (as some write) there are of them in all not aboue an 150 distinct kinds. And though there were as many more not knowne, yet in probabilitie, they could not be either many, or great. And of those that are great, there are thought not to be a∣boue 40 kinds.

Now though it be graunted, that there were in the Arke 300 distinct kinds of beasts, yet this number compared with the roome, it will easily appeare, that there might be al∣lotted to euery kinde, in one onely storie 50 square cubits, which in all likelihood might well suffice them all one with an other, spe∣cially seeing all were not of an equall great∣nes: and therefore some might haue that or more space, and some lesse. All these things duly considered, the vessell beeing of such capacitie, might cōprehend all those beasts, and many more together with their prouisi∣on for a longer time then a yeare. Other doubts touching this historie, of lesse mo∣ment, I omit, and passe to the next.

The sixt allegation, is out of Gen. 21. 9. * 1.25

where Ismael is said to mocke at Isaak when he was wained, at which time Ismael was fifteene yeares of age at the least. For he was borne when Abraham was 86 yeare olde, Gen. 16. and Isaac was borne, when Abra∣ham was about a hundred, Gen. 21. 5. both which put together, make 14 yeares: where∣to one yeare beeing added, before Isaac was wained, makes vp the age of Ismael, as be∣fore. And yet afterward in that chapter, v. 14. Hagar is saide, to carrie the child in her armes, and to cast him vnder a tree, when he and his mother were cast out of Abrahams house, which argues him to haue beene but a little child: whereas before he was said to be 15 yeares olde.

Ans. A foolish cauill, which blind Atheists doe draw from the errour of some translati∣on. For the text is plaine, that Ismael with his mother Hagar, by reason of extreame heate, and drought, was almost dead, wande∣ring in the wildernes of Beersheba: and bee∣ing in this extremitie, shee caried him not, but v. 18. led him in her hand, and set him downe vnder a tree, and there left him to die. For in those cuntries, men for want of water, were at deaths dore: as we may see in the example of Sisera, Iudg. 4. 19. and Samp∣son, chap. 15. 18.

The seauenth Allegation. Gen. 43. 8. Iudah Iosephs brother, calls his brother Beniamin * 1.26 a lad, or a boy, Send the boy with me, &c. and

yet this lad (saith the Atheist) the yeare fol∣lowing, when he wēt down into Egypt, with Iacob his father, is saide to haue ten childrē Gen. 46. 21. How can these two stand toge∣ther?

Ans. This cauili a••iseth from the grosse ignorance of the Atheist, in the originall text. For Beniamin is called jeled, which word commonly signifies a child; but some∣times also a young man. Thus Ismael that was 15 yeares old, is called jeled, a lad, Gen. 20. 15. And so Gen. 4. 23. Lamech saith, I will stay a man in my wound, and [jeled] or a young man in my hurt: that is, If a man should wound me, and a young man hurt me, I would slay him. Now it is not like, that a child could hurt Laniech. Neither must this seeme strange: for the most valiant men that Dauid and Ishbosheth had, are called hanne∣gna••im, the boyes of Abner & Ioab, 〈◊〉〈◊〉. Sam. 2. 14. And the like phrase is vsed in other languages. For the Grecians doe call young men by the name of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] and the Latines by the name of [pueri.] boyes, or children.

The eight Allegation. Exod. 7. it is saide * 1.27 v. 19. that all the waters in Egypt were tur∣ned into blood, by Moses and Aaron: and yet v. 22. it is saide, that the Magitians of E∣gypt turned water into blood also: which seemes to imply an absurditie, considering that all the waters were turned into blood before.

Ans. Some answer thus: that the water which the Magitians turned, was newly dig∣ged out of new pits, and therefore they vn∣derstand the former of all the waters that were seene, and that they onely were turned into blood. Others answer more fitly, that the waters which the Magitians changed, were fetched out of Goshen, from amongst the Israelites, where the waters remained pure, and were not turned, as the other were. Either of these answers may satisfie, but specially the latter.

The ••inth Allegation. Exod. 9. 6. Moses saith, that all the beasts in Egypt died of the * 1.28 mu•…•…, and yet v. 25. in the seventh plague, it is said, the beasts were killed with thunder, and haile, and lightening: both which can∣not be true.

Ans. First, we must put a difference be∣tween a common plague, or iudgement; and an vniuersall. A common plague is, when••••o sort or kinde s••apeth, but all sorts are smit∣ten, and such was the murren. For no mans cattell were free, no kind of cattell were sa∣ued. But the vniuersall is, when no particular of any kinde is exempted, but all destroied. Such was not this plague, but some escaped, and were reserued for other iudgements that followed. The ground of this distincti∣on, is this: The word [all] in Scripture is of∣ten taken indefinitely for many. Thus the Prophet Esay speaks, cap. 66. 23. From moneth

to moneth, and from Saboth to Saboth, shall all flesh come to worship before me: that is, many or great multitudes. And so in the new Testa∣ment, Matth. 4. 23. Christ healed all diseases, that is, many and of all kinds some. And in like manner the text before alleadged, must not be taken generally to include all with∣out exception, but indefinitely for many or the most part of the cattell that were in the land of Egypt.

The tenth Allegation. Exod. 10. 22. wee * 1.29 read that one of the plagues was a palpable darknes, and so great, that for three daies to∣gether, no man either saw an other, or rose vp from the place where he sate. And yet v. 23. Moses is sent for, and called to come be∣fore Pharaoh. How should this be, seeing no man could stirre from his place, nor haue any light to goe before him: for there was none to be had, the darkenes was so palpable, and the aire was so thicke.

Ans. I take it the word [Then] v. 24. is to be meant thus, that Pharaoh sent for Moses after the darkenes was ended, not by candle or or other light in the time of darkenes. And this answer may very well stand with∣out further exception.

The eleuenth Allegation. Iudg. 16. 29. The * 1.30 Atheists make a mocke at the historie of Sampson, as fabulous, where it is said, that all the Philistims came together in one house, to make sport with him, and on the roofe

sate about 3000 persons to beholde him while he plaied, and yet there were but two pillars whereupon the whole house stood, and those also standing in the midst so neere together that a man might reach them both with his armes. This, say they, is most absurd and impossible.

Ans. Although the full resolution of this cauill, belongs to them that haue skill in Ar∣chitecture; yet thus much may be faide in way of answer: That the house might be capable of so many persons, and they also that stood aboue might well see and behold Sampson. For first, the whole house was not sustained by two pillars onely, but by many more, whereof two were the principall. For in likelihood the middle part whereon the whole building was knit together, from the bottome to the toppe, beeing the weightiest of all, was supported by two master-pillars. The other which was more outward, and lesse weightie might be vpholden by lesser proppes, which Artificers in that kinde call by the name of false-pillars. Hence it appea∣reth, that the two maine ones standing so nigh together, beeing shaken, the whole * 1.31 house together with them must needes fall. Neither will this seeme strange, that two pil∣lars should beare vp a building of such ca∣pacitie; if we doe but consider what is re∣corded of Curio the Romance, who deuised * 1.32 the frame of a great Amphitheater, the two

parts whereof were supported onely by two hinges, and yet was so large, that it contai∣ned the whole people of Rome. Secondly, old buildings in those countries were made for the most part, with open roofe. Againe, they were full of windowes on euery part like vnto great gates: and that they might be the more fit for sight from aboue, they were reared vp in some sort after the manner of the Egyptian Pyramides, wider below, and narrower aboue towardes the top. And by this meanes it is probable, not onely that they might containe a great companie, but that all those which stoode about the sides, and vpon the roofe, might very well behold what Sampson did below; specially consi∣dering that he stood in the middest of the Theater, betweene the two middle pil∣lars.

The twelfth Allegation. Sam. 16. 19. &c. it * 1.33 is saide that Dauid plaied before Saul, and that Saul knew him. But chap. 17. 55. when he was to fight with Goliah, Saul knew him not. Here is a plaine contradiction in the A∣theists iudgement.

Ans. This sort of men doe still bewray their grosse ignorance, both in the matter and in the order of Scripture. For the word of God doth not alway set downe things, as they follow in order of time iust one after an other: but sometime it doth anticipate, put∣ting such things in former histories, as are al∣readie

done and accomplished, which in re∣gard of their euent should be related after∣ward. Sometime againe it vseth by recapitu∣lation to declare things as following in or∣der of time, which doe properly belong to a former narration. An example of the latter (to omit many other that might be brought) is the text alleadged. For that part of the 16 chap. from the 19v. to the ende, should by order of historie follow the 17, as will easily appeare by comparing the place. And the like displacing of things saide and done is else-where to be found in the Scriptures. Which beeing considered, the Atheists sup∣posed Contradiction, falls to the ground. For Dauid was to fight with Goliah before he plaied before Saul, and though he was then not knowne, yet Saul after that time tooke better knowledge of him.

The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the * 1.34 right Atheist, in going about to improoue the originall copies. There (saith he) Iehosa∣phat is called king of Israel, when as indeede he was king of Iudah, and so is he called in the former booke of Chronicles. In like manner Ahaz is tearmed king of Israel, 2. Chron. 28. 19. whereas the truth is, he was king of Iudah.

Answ. After the death of Salomon the kingdome was deuided, and the ten tribes were called Israel, and the other two Iudah

and Beniamin did beare the name of Iudah. Now after the diuision, for some time the name of Israel common to both sides, was giuen to either, and both were named after it. And in this respect Iehoshaphat and Ahaz may be termed kings of Israel. A∣gaine, the name of Israel sundry times in Scripture, and namely in the prophets, is ta∣ken only for the two Tribes, which bare the name of Iudah after the defection. And thus also might Ahaz haue that name given vnto him, though he were king of Iudah. Further∣more, the word Israel, is sometimes put for a true worshipper of God, that is, for him that is a Iew not without but within, not in the letter, but in the spirit, Rom. 2. 29. Thus our Sauiour saith of Nathaniel, Ioh. 1. 48. Behold a true Israelite in whome is no guile, that is, a man of an vpright hart, that serueth God in spirit and in truth. And in this sense Iehoshaphat might be termed king of Israel, because he was a king and patrone of all true worshippers of God. For euen then the Israe∣lites sorted themselues together, and the godly among them came to liue vnder him in Iudah, though the distinction of the king∣domes did still remaine.

The fourteenth Allegation is out of Act. * 1.35 7. 16. where the Papists and Atheists al∣leadge the Scripture to be contrary to it self: in that there it saith, Abraham bought a field of Emor, when as Gen. 33. 19. the same

field was bought by Iacob.

Ans. 1. Some say that there is a fault, be∣cause Abrahams name is put for Iacob. Yet not a fault of the Bible, but of them that wrote out the Bible. Neither doth this diminish the authoritie of scripture, though the penmen did erre and slippe in writing, so long as we may find out the truth by scrip∣ture.

2. Ans. That this field was bought twice: First by Abraham, and then afterward reco∣uered by Iacob, that he might maintaine his fathers possession.

3. Answ. That Abrahams name is here put for his posterity, as Israels name is other∣where giuen to his children, yea not only to his children, but also to his fathers Isaack, & and Abraham. For Exod. 12. 40. it is said, The abode of the children of Israel while they dwelt in Egypt, was 430. yeares, which cannot be true vnlesse the abode of Abraham and Isaack be therein included. Now if the name of the successour may be giuen to his aunce∣stors, much more may the name of the aun∣cestors be giuen to the posteritie.

CHAP. IV.

Of Religion.

THe third Question concer∣ning man, as he stands in re∣lation to God, is touching Re∣ligion, where it is demanded, What is that Reli∣gion, that is due vnto the true God?

Answ. The name Religion, is not alwaies taken in one and the same sense. For some∣time it is vsed, to signifie the whole bodie of doctrine, reuealed in the written word, that teacheth and prescribeth, whatsoeuer is to be beleeued or practized, as necessary to sal∣uation. Otherwhiles it is put for the inward vertue of the mind, where the same do∣ctirne is beleeued, and the duties therein required, practised, and performed to the Maiestie of God. And beeing thus taken, it is called by the name of Pietie or Godlinesse, in the Scripture. And in this second sense I take it in this place.

Now Religion or Pietie, hath two distinct parts. The first, is knowledge of God; the se∣cond, the worship of God. These two are no∣tably

described by Dauid, in his last will and Testament, wherein he commends vnto Sa∣lomon his sonne before all other things, the care and ioue of Religion and Pietie; the summe whereof, he reduceth to these heades; the knowledge of God, and worship of God. 1. Chron. 28. 9. And thou Salomon my sonne KNOWE thou the God of thy father, and SERVE him with a perfect heart, and with a wil∣ling mind.

According to this difference of heades, are the Questions concerning religion to be distinguished, and these are principally two. First, how God is to be knowne, and then how he is to be worshipped.

I. Question. How God is to be concei∣ued in our mindes, when wee performe any seruice or wor∣ship vnto him?

FOr answer hereunto, this ground is first to be laid, that we must not, neither can possibly knowe or conceiue God as he is in himselfe. For God in himselfe is infinite, and therefore incomprehensible in regard of vs. But we are to conceiue him so, as he hath & doth reveale himselfe to vs in his creatures, principally in his word. The truth herof may

appeare in this one example, (to alleadge no more) when Moses desired to see the glory & Maiestie of God, for a further confirmation and assurance of his calling, answer was made him by God, that he could not see his face, but he should see his back parts, as he passed by him. The meaning of this answer is, that God would manifest his glorie vnto him by his effects, by which as by a glympse or imperfect representation, he might discern some part of his Maiestie, so farre forth as he was able in the infirmitie of flesh and blood, to behold the same. But the perfect and full sight thereof, no creature was euer able to attain vnto, it beeing reserued for the life to come; when (& not before) they shall see him as he is in himselfe face to face.

This Ground beeing laid, the full answer to the Question I propound in foure rules.

I. Rule. When we are to pray, or to wor∣ship God, we must not conceiue him, in the forme of any earthly or heauenly, bodily, or spirituall creature whatsoeuer: for thus not to conceiue him, is a degree of conceiuing him aright.

II. Rule. God must be conceiued of vs, not by his nature, but by his attributes, & works. By his attributes, as that he is infinite in mer∣cie, iustice, goodnes, power, &c. By his works of creation, and gouernement of the world, of redemption, &c. Thus the Lord reuealed himselfe to Moses, Exod. 6. 14. I AM hath

sent me vnto you: that is, one which hath his beeing in himselfe, and of himsefe, that giues being to all creatures by creation, and conti∣nues the same by his prouidence: one that giues a beeing and accomplishment, to all his mercifull promises. When the Lord ap∣peared to Moses, he shewed not his face vnto him, but passed by him with a voice, The * 1.36 Lord, the Lord, strong, mercifull, and gratious, long suffering, and plenteous in goodnes and truth. In which place, the Lord proclaimes his name, by his attributes. So in the prophecie of Ieremie, I am he that shewes mercie, iudge∣ment, * 1.37 and iustice in the land. The same, Daniel confesseth in his praier, when he saith, O Lord God, which art great and fearfull, keeping * 1.38 couenant and mercie toward thē that loue thee, & keepe thy commandements. And lastly, the au∣thor to the Hebrewes, He that comes to God, must beleeue that God is, and that he is a rewar∣der * 1.39 of them that seeke him.

III. Rule. God must not be conceiued ab∣solutely, that is, out of the Trinitie: but as he subsisieth in the person of the Father, Sonne, and the Holy Ghost, so he must be knowne and conceiued of vs. The auncient rule of the Church is, that the vnitie must be worship∣ped in Trinitie, and the Trinitie in Vnitie.

By this doe the protestant Churches, dif∣fer from all other assemblies of worshippers. The Turke conceiues and worships a God, creator of heauen and earth, but an abstra∣cted

God, which is neither Father, Sonne, nor Holy Ghost. The Iew worshippeth God, but out of Christ, and therefore a feigned and I∣dol God. The Papist in word acknowledgeth and so worshippeth God, but indeede makes God an Idol, because he worships him not in a true but in a feigned Christ, that sits at the right hand of the father in heauen, and is al∣so in the hands of euery Masse-priest, after the words of cōsecration. But the Protestant knowes God as he will be knowen, and con∣sequently worships him as he wilbe wor∣shipped, in Father, Sonne, and Holy Ghost.

IV. Rule. When we direct our praiers, or any worship to any one person, we must in∣clude the rest in the same worship; yea fur∣ther, we must retaine in minde the distinction and order of all the three persons, without severing or sundring them; for so they are * 1.40 named, and propounded in the Scriptures. The reason is, because as they are not seue∣red, but conioyned in nature, so they neither are, nor must be seuered, but conioyned in worship. For example the man that praies, to God the Father for the forgiuenes of his sins, must aske it of him for the merit of the sonne, and by the assurance of the Holy Ghost. Againe, he that praies for remission of his sinnes, to God the Son, must pray that he would procure the Father to graunt his par∣don, and withall assure it by his spirit. He also that praies for the same to God the Holy

Ghost, must pray that he would assure vnto him the remission of his sinnes, from the fa∣ther, by, and for the merit of the Sonne.

CHAP. V.

Of the second part of Religion touching the worship of God, and first of the in∣ward worship.

II. Question. How God is to be worshipped and serued.

FOr the full answer hereof, we must remember that the wor∣ship of God is twofold; in∣ward or outward. Inward is the worship of the mind, the heart, the conscience, will, and affections; for man by all these ioyntly and seuerally performeth worship and seruice to his creator. The outward is that worshippe whereby the inward is testified outwardly in the speach and actions. The former of these two, is the spirituall worship of the inward man, and the very ground and foundation of all true worship of God: for God is a spi∣rit and therfore must be worshipped in spi∣rit, * 1.41 that is, in the the minde, conscience, will, and affections. Indeede all the worshippe of

God is spirituall, euen that which we call outward; yet not of it selfe, but by vertue of the inward, from which it proceedeth.

Sect. 1.

The heades of Inward worship are two. * 1.42 Adoration of God, and cleaving to God. For as they are two different actions of the heart, so they may fitly be termed two distinct parts of Gods worship. This distinction is in some part propounded by Moses, where he exhorteth the Israelites, to feare Iehovah their * 1.43 God, to adore him, to cleaue vnto him, and to swear by his name.

Adoration, is that part of Gods worship, whereby a man, vpon a vile and base estima∣tion of himselfe, as beeing but dust and a∣shes, submits & subiects his soule to the glo∣rie and Maiestie of God.

This hath two principal groundes in the heart, which if they be wanting, there can be no true worship of God. The first is Abnega∣tion or deniall of our selues, when we esteem our selues to be meerely nothing. The se∣cond is exaltation, or Advancemēt of Gods maiesty, aboue all the things in the world. Ex∣āples of these we haue many in the scriptures, as of Abraham, who called God his Lord, * 1.44 and himselfe dust and ashes: of the Angels, whome in a vision the Prophet sawe stan∣ding * 1.45 before God, with one wing couering their feete, which signified the abasing of

themselues; and with another couering their faces, which betokened their adoration of the maiestie of God. Of Daniel, when he confesseth, To thee, O Lord, belongeth righte∣ousnes * 1.46 it selfe, but to vs shame and confusion of face. Lastly, of the woman of Canaan, who calls Christ Lord, and her selfe, a dogge. * 1.47

Now in Adoration, there are foure Ver∣tues; Feare, Obedience, Patience, Thanke∣fulnesse.

Feare, is a great part of the worship of God, which I prooue by two places laid to∣gether. Esa. 29. 13. Matth. 15. 8, 9. wherein Feare and Worship, are taken for one and the same thing: for that which Esay calls Feare, Matthew calls Worship. Now in this feare, there be two things that serue to di∣stinguish it from all other feares.

First, it is absolute: for by it God is reue∣renced absolutely. Saint Paul exhorteth to yeelde tribute, feare, and honour to the * 1.48 Magistrate, not for himselfe, but for God, whose minister he is. And our Sauiour saith, Feare ye not them which kill the bodie, and are not * 1.49 able to kill the soule, but rather feare him which is able to destroy both soule and bodie in hell. As if he should say, I allow and command you to feare men, onely for God, who hath set them ouer you, but feare God for him∣selfe.

Secondly, it makes a man, first of all, to feare the offence of God, and then the pu∣nishment

and iudgement. For it is not a feare of the offence alone, but of the offence and punishment together, and of the offence in the first place: Mal. 1. 6. If I be a Lord, where is my feare? And where it is saide in Matthew, but rather feare him that is able to cast bodie and * 1.50 soule into hell fire; there is commanded a feare of God, in regard of his anger. We feare the sword of man, and that lawfully, why then * 1.51 may we not feare the punishment of God? If it be said, this is a seruile feare, to feare the punishment, and agrees not to Gods chil∣dren: I answer, slauish feare is, when a man only fears the punishment, & not the offence of God, or at least the punishment more then the offence.

The second vertue of Adoration, is in∣ward Obedience of the hidden man of the heart. The Lord preferres this obedience be∣fore all sacrifice, 1. Sam. 15. 22. This standeth in two things. First, in yeelding subiection of the Conscience to the commaundements, threatnings, and promises of God, so as we are willing, that it should become bound vn∣to them. Secondly, when the rest of the powers of the soule, in their place and time, performe obedience vnto God. And by this meanes doe we bring into captiuitie, euery thought vnto the obedience of Christ, as Paul speaketh, 2. Cor. 10. 5.

The third vertue of Adoration, is Patience; which is, when a man in his afflictions, sub∣mitteth

his will to the will of God, and qui∣eteth his heart therein, because God sendeth afflictions. This was Dauids counsell, Be silent before the Lord, and alwaies waite vpon his plea∣sure. And his practise, when in trouble he re∣signed * 1.52 himselfe into the hands of God, and said, Lord, if I please thee not, loe I am here, doe with me as seemeth good in thine eyes. This pati∣ence * 1.53 is a part of Gods worship, because it is a kind of obedience.

The fourth vertue of Adoration, is Thank∣fulnesse to God, which shewes it selfe in two things. First, in an acknowledgement of the heart, that our selues and whatsoeuer we haue, is Gods, and proceedeth from his blessing alone. Secondly, in a consecration of our bodies, soules, liues, callings, and la∣bours to the honour and seruice of God. Thus much of the first head of Inward wor∣ship, or the first action of the heart, standing in Adoration.

Sect. 2.

The second Action of the heart in Inward * 1.54 worship, or the second part thereof, is Clea∣uing vnto God. Now we cleaue vnto God by foure things: by Faith, Hope, Loue, and inward Inuocation.

By Faith, I meane true iustifying faith, whereby we rest vpon Gods mercie for the forgiuenes of our sinnes, and life euerlasting: and vpon his prouidence, for the things of

this life. Thus Abraham, beeing strengthened in this faith, and relying by it vpon Gods promises made vnto him, gaue glorie vnto God, Rom. 4. 20. This Sauing faith, is the ve∣ry roote, and beginning of all true worship. For Loue, which is the fulfilling of the Law, must come from it. 1. Tim. 1. 5.

The second is Hope, which followes and dependes vpon faith: and it is that grace of God, whereby with patience we waite the Lords leisure, for the performance of his promises, especially touching redemption, and life eternall. If we hope (saith Paul) for that we haue not, we doe with patience expect it, Rom. 8. 25.

The third, is Loue of God; which hath two effects in the heart. First, it makes the heart to cleaue vnto God, and to be well pleased with him simply for himselfe. In this manner God the father louing Christ, testifi∣eth that he was well pleased in him, Matth. 3. 17. Secondly, it mooues the heart to seeke by all meanes possible, to haue true fellowship with God in Christ. This the Church notably expresseth in the Canticles.

The fourth, is Inward praier, or Inuocati∣on of the heart; and it is nothing els, but the lifting vp of the heart vnto God, according to his will, by desires and grones vnspeaka∣ble. Or, it is a worke of the heart, whereby it flies vnto God for help in distresse, & makes him a rocke of defence. When the children

of Israel were afflicted, They remembred that God was their strength, and the most high God their redeemer, Psal. 78. 35. Of this kinde of prayer Paul speakes, when he saith, pray con∣tinually, 1. Thess. 5. 17. For solemne prayer conceiued, and vttered in forme of words, cannot alwaies be vsed: but we are to lift vp our hearts vnto God, vpon euery occasion, that by inward and holy motions and affe∣ctions, they may be (as it were) knitte vnto him.

Now to conclude this point touching In∣ward worship, we must remember that it a∣lone is properly, simply, and of it selfe, the worship of God; and the Outward is not simply the worship of God, but onely so farre forth as it is quickned by the Inward, and grounded vpon it. For God is a Spirit, and therefore the true worship that is done vnto him, must be performed in spirit and truth, Ioh. 4. 24.

CHAP. VI.

Of the outward worship of God, and the first head thereof, Prayer.

THus much of the Inward wor∣ship of God. The Outward is that, which is performed by the bodie externally, eitherin word or deede. To this be∣long many particulars, which I will reduce to eight seuerall heads.

• I. Prayer.
• II. The hearing of the word preached.
• III. The vse of the Sacraments.
• IV. Outward Adoration.
• V. Confession.
• VI. An Oath.
• VII. Vowes.
• VIII. Fasting.

Touching Praier conceiued and vttered by the voice, there are many Questions of Conscience; the principall whereof are foure.

I. Question. How shall a man make a * 1.55 lawfull and acceptable praier to God?

Ans. The word of God requires many

conditions in making praier to God: they may all be brought to three heads. Some of them goe before the making of praier, some are to be performed in the act of praier, some after praier is ended.

Sect. 1.

Conditions to be obserued before praier, are three. * 1.56

First, he that would make such a praier as God may be pleased to heare, must repent. Esa. 1. 15. God would not heare the praiers of the Iewes, because their hands were full of blood: that is, because they had not repented of their oppression and crueltie. Ioh. 9. 31. God heares not sinners: that is, such as liue and lie in their sinnes, and turne not vnto God by true repentance. 1. Ioh. 3. 22. By this we know that God heares our prayers, if we keepe his com∣mandements. I adde further, that the man which hath before-time repented, must a∣gaine renew his repentance, if he desire that his praiers should be accepted. For the very particular sinnes of men, whereinto they fall after their repentance, doe hinder the course of their praiers, from hauing accesse vnto God, if they be not repented of. And for this cause, the worthie men of God the Pro∣phets in the old Testament, doe vsually in the beginning of their praiers, still humble themselues, and confesse their sinnes; as we may see in the example of Daniel, chap. 9. v.

5, 6, &c. and of Ezra, chap. 9. v. 6. &c.

Secondly, before a man make a praier, he must first (if neede require) be reconciled vn∣to his brother. If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee, leaue there thine offering and goe thy way, first be recōciled to thy brother, & then come and offer thy gift, Matt. 5. 23. When ye shall stand and pray, forgiue, if ye haue any thing against any man, &c. Mark. 11. 25.

Thirdly, he that is to pray must prepare himselfe in heart and mind, as one that is to speake familiarly with God.

In this preparation, foure things are requi∣red. First, the mind is to be emptied of all carnall & worldly thoughts. Secondly, there must be in the minde, a consideration of the things to be asked. Thirdly, a lifting vp of the heart vnto the Lord, Psal. 25. 1. Fourthly, the heart must be touched, with a reuerence of the maiestie of God, to whome we pray. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to vtter a thing before God. For the neglect herof, the Lord threatneth to bring a iudgment vpon the Israelites. Esay. 29. 13. 14.

Sect. 2.

The second sort of Conditions, are those that are required in praier, and they are in * 1.57 number eight.

I. Euery petition must proceed from a liuely sense, and feeling of our owne wants,

and of our spirituall pouertie. For without this, no praier can be earnest and hartie; and consequently become acceptable vnto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, haue in our harts a sense of the cor∣ruption of our nature, wherby we are prone to dishonour the name of God.

II. Our praier must proceede from an earnest desire of that grace which we want: and this desire is indeede praier it selfe. Mo∣ses vttering neuer a word, but groning in the spirit vnto God, in the behalfe of the Is∣ralites, is said, to crie vnto the Lord. Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit it selfe maketh request for vs with sights, that cannot be expressed. Rom. 8. 26.

III. The petition must proceede from sauing and true iustifying faith. The reason is, because without that faith, it is impossible that either our persons, or our praiers, or any other action we doe, should please God, Heb. 11. 6.

IV. Euery petition must be grounded vp∣on the word of God, and not framed accor∣ding to the carnall conceit and fansie of mans braine. And this is the assurance that we haue in him, that if we aske any thing AC∣CORDING TO HIS WILL, he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word; a commande∣ment to make the praier, either generall or

particular; and a promise that our requests shalbe granted.

Here we must remember two rules. First, Things to be asked are either spirituall, or temporall. Spirituall are such, as concerne God; whereof some are more necessarie to saluation, as remission of sinnes, faith, repen∣tance, and such like: some are lesse necessarie, as hope, ioy in the feeling of Gods mercie in distresse, &c. Temporall things are such, as belong to this life, as meate, drinke, clothing, preferment, and such like.

Now touching things spirituall, that are moore necessary to saluation, we are to pray for them absolutely, without any exception or condition. But for things lesse necessary to saluation, and for temporall blessings, we must aske them at gods hand with this con∣dition; if it be his will and pleasure, and so farre forth, as he in his wisdome shall iudge to be most expedient for vs. Herein we must follow the example of Christ, who in his a∣gonie prayed to his father to take that cuppe from him, yet with this condition, Not my will, but thy will be done. The reason is this: Looke how far sorth God commands vs to aske, and promiseth that we shall receiue, so far forth are we warranted to aske, and may hope to receiue. Now God commands vs to aske, and promiseth vs the first sort of spiri∣tuall things, freely and simply, without any condition or exception. But the other sort of

spirituall things, that are lesse necessary, and temporall blessings, he promiseth vs with condition; and therefore in like sort ought we to aske them.

The second Rule is: We must not in our prayer; bind God to any circumstances of time, place, or measure of that grace, or bene∣fit, which we aske.

V. Our praiers being thus framed, (as hath beene said) are to be presented and offered to God alone, and to none but him. For first, none els can heare all men, in all places, at all times; and helpe all men, in all places and at all times, but onely he. Againe the spirit of God makes vs to pray, and in prayer to call him Abba, father. Furthermore, all praier must be grounded vpon the word; wherein we haue not the least warrant, either ex∣pressely setdowne, or by consequent imply∣ed, to preferre our sutes and requests to any of the creatures.

VI. Praier is to be presented to God, in the name, merit, and mediation of Christ a∣lone. For we our selues are not worthie of any thing, but shame and confusion. There∣fore we cannot pray in our owne names, but must pray onely in the name of Christ. Our praiers are our sacrifices, and Christ alone is that Altar, whereon we must offer them to God the father. For this Altar must sanctific them, before they can be a sacrifice of a sweete smeiling sauour vnto God. Hence it

is, that not onely our petitions, but all other things, as Paul wisheth, are to be done in the name of the Lord Iesus, Coloss. 3. 17. And Christ himselfe saith, Whatsoeuer you aske the Father in my name, he will giue it you, Ioh. 16. 23.

VII. There must be in praier, Instancie and Perseuerance. The heart must be instant, not onely in the act of praier; but afterwards till the thing asked, be granted. This Instan∣cie, is commended vnto vs in the parable of the widdow, and the vnrighteous iudge, Luk. 18. 1. Hereunto the Prophet exhorteth, when he saith,—keepe not silence, and giue the Lord no rest, &c. Esa. 62. 7. And S. Paul in like manner wisheth the Romanes, to striue with him by praiers to God for him, Rom. 15. 30.

VIII. Euery true praier, must haue in it some thanksgiuing vnto God for his bene∣fits. In all things let your requests be shewed vnto God, in praier and supplication, with giuing of thanks, Phil. 4. 6. Christ himself, gaue directiō touching this, in that forme of prayer which he taught his Disciples, For thine is the king∣dome power and glorie.

Sect. 3.

The third sort of conditions, are those which are required after prayer; and they are * 1.58 specially two.

The first is, a particular faith, whereby he that praieth, must be assured that his particu∣lar

request shall be granted. Mark. 11. 24. Whatsoeuer ye desire when ye pray, BELEEVE that ye shall haue it, and it shall be done vnto you. And that he may haue this particular faith, he must first haue that whence it ariseth, nam∣ly, true iustifying faith, standing in a perswa∣sion of his reconciliation with God.

The second is, that a man must doe and pra∣ctise that, which he praies for; and he is not onely to pray for blessings, but also to vse all lawfull meanes that he can, whereby the blessings he asketh, may be obtained. For ex∣ample. As thou praiest for the pardon of thy sinns, so thou must leaue thy sinns, and vse all good meanes, whereby the same may be mortified and crucified. And the like is to be done in all other things, which we aske of God.

Thus we haue the first Question of con∣science resolued touching Praier; that then the praier is acceptable to God, when he that prayeth obserueth, as much as in him lyeth, all these conditions before, in, and after prai∣er.

II. Question. Whether may a man law∣fully make Imprecations, that * 1.59 is to say, pray against his ene∣mies?

and how farre forth is it lawfull?

Sect. 1.

For answer to this, we must marke and obserue sundry distinctions, and differen∣ces.

First, we must distinguish betweene the cause, and the person that defends and main∣taines the cause. The euill cause which an euil man defendeth, is to be condemned of vs; & wee may alwaies, and that lawfully, pray a∣gainst it; but we may not in like sort, con∣demne and pray against his person.

Secondly, we must distinguish of the per∣sons of our enemies; Some be priuate ene∣mies, some publicke. Priuate, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Publike are those, which are not only our enemies, but the enemies of God, of his kingdome, of his trueth, and reli∣on. Now we may not pray against priuate e∣nemies: we may (as before) pray against their euill cause, but not against their persons; Math. 5. 44. Blesse them that curse you, doe good to them that hate you, and pray for them which hurt you and persecute you. And we are com∣manded to loue our enemies, as our selues.

Againe, publicke enemies of God and

his truth, are also of two sorts, either Curable or Incurable. Curable are such, as offend of ignorance, or some other humane frailty, so as there is some hope of their conuersion, and repentance. We must not pray against the persons of these, but onely against their dealings and badde causes, and pray for their persons, and for their conuersiō. Thus Christ praied for those that crucified him; Father, forgiue them: and Stephē, Act. 7. for them that stoned him. Vncureable, are those that sinne obstinately, and of malice, so as there is no hope of their amendment and conuersion.

And further, for the better answering of this Question, we must marke another distin∣ction. There are two sorts of men, that are to make praier vnto God. Some that haue extra∣ordinary gifts, as the Prophets and Apostles. Now he that is an extraordinarie man, hath and must haue these two gifts; namely, first a spirit of Discerning, to discerne and iudge whether the person against whome he praies, be incureable or no: and secondly a pure Zeale of Gods honour and glory. The extraordinary man, that is qualified with these two gifts, may pray not onely against the cause of him, that is an enemie to God, but against his person. Thus Dauid did, espe∣cially in the 109. Psal. which Psalme is full of terrible curses, against his particular enemies, and typically, against Iudas. For he had the spirit of discerning, by which he knewe

that they were incurable enemies, and a pure zeale of the glorie of God, which made him breake out into such imprecations. So Paul praies, Gal. 5. 12. that they might be cut off which troubled the Church, &c. 2. Tim. 4. 14. he praies directly against the person of Alexan∣der the coppersmith, that had don him much wrong, The Lord reward him according to his workes. Which must not seeme strange: for Paul had in that imprecation; the Spirit of prophecie, and consequently both the spirit of discerning, and of pure zeale: and there∣fore he might pray against him as he did.

But for Ordinarie men, such as haue no∣thing but ordinarie gifts, and want the spirit of discerning, and haue also a zeale mingled with choler, stomack, anger, and hatred; they may vse no extraordinarie praier against the person of any man. All that they may doe, is to pray, that God would restraine their ma∣lice, hinder their badde practises, and turne them to his glorie, and the good of his Church. Therefore Act. 4. 29. when there had beene a Councell holden at Ierusalem, a∣gainst the Apostles Peter, and Iohn; in the first beginning of the great persecution of Christians, in the primitiue Church, it is said, that they departed from the assembly, and praied together with the rest of the Church, in this manner; And now, O Lord, behold their threat∣nings, &c. Wherein they praied not against the Councell, nor against the men that sate

in counsell, but against their proceedings, courses, deuises, and threatnings. And their practise, may be a patterne for ordinary men to follow. In Luk. 9. 54. the Disciples asking our Sauiour Christ, whether they should call for fire from heauen, to destroy his enemies, he sharply reprooueth them, for their intempe∣rate heate against the Samaritans, and tells them, that they had not that extraordinarie Spirit, to effect such a thing, because they were but ordinarie men. Ordinarie men therefore may not pray against the persons of Gods enemies. The Pope at this day is a professed enemie to Christ, and his Gospel, yet no man may pray against the person of the Pope, but onely against his state, king∣dome, and regiment, which is Antichristian; whereby he sets himselfe against God, and his kingdome.

Sect. 2.

Vpon the answer to this question, there followeth an other. Sundrie Psalmes of Da∣uid are Psalmes of imprecation, wherin Da∣uid curseth his enemies fearefully, especially in the 109. Psalme; now all these psalmes were penned for our vse: It may therefore be demanded, how we may vse these, and such like, when we read or sing them?

Ans. I. We must not vse them as Dauid did, namely, as praiers against the persons of our enemies, but onely as prophecies against

the enemies of God, wherein the punish∣ment of incurable men, that were enemies to God and his truth, is foretold. For wee haue not, as Dauid had, an extraordinarie spirit, or a pure zeale: therefore we cannot pray as he did.

II. I answer, whereas these Imprecations were directed against particular enemies, we may vse them in some sort as praiers, but how? as generall praiers against all the in∣cureable enemies of God, not against any particulars among the Iewes, Turkes, or Pa∣pists. As therfore as we may vse these Impre∣cations as praiers, so we must vse them with∣out any particular application, to the persons of any particular men.

III. Question. What be the particular Cir∣cumstances * 1.60 of Prayer?

Ans. There are chiefly foure. I. The voice, or speech. II. The gesture. III. The place where. IV. The time when.

Sect. 1.

Concerning the Voice, this Question may * 1.61 be mooued;

Whether a Voice or words, are ••o be vsed in prayer, or no?

Ans. Prayer is either Pub••cke, or Pri∣uate.

In publike prayer, a forme of wordes must alwaies be vsed, in a knowne, plaine, and distinct voice. The reasons are these. First, the Minister is the mouth of the whole Congregation in prayer, as he is the mouth of God to the people in preaching. Now as the Minister is their mouth to God in pray∣er, so the people must giue their assent, and approbation to his prayer, by the word, A∣men. But there can be no professed and pub∣lique assent, without a voice. Secondly, God is the Creator, not onely of the soule of man, but also of his bodie; and we blesse God, not onely with the heart, but also with the * 1.62 tongue: therefore the whole man must pray in publicke.

Now in priuate prayer, made in priuate and secret places, by priuate persons, the Voice is profitable, but not simply necessa∣rie. It is profitable, because it stirreth vp the affections of the heart; it serueth also to keepe the wandering minde in compasse, to expresse the affection, and to procure atten∣tion of the heart to the prayer. Yet it is not simply necessarie. For a man is not bound in co••••cience, to vse a forme of wordes, in all his prayers. Moses prayed, he spake neuer a word, and yet it was a prayer: for the Lord saies vnto him, Exod. 12. 15. Why criest thou? Anna praying in the Temple, her lippes did mooue onely, her voice was not heard, and yet shee is said to pray, 1. Sam. 1. 13. Againe, the

Spirit is said to pray in the Elect, with groanes that cannot be vttered, and yet the Holy Ghost giues them the name of prayers, Rom. 8. Paul biddes vs pray continually, which is not to be vnderstood of a continuall vse of a forme of words, but of the groanes and sighes of the heart, which may be made at all times.

Out of this Question ariseth another;

Whether it be lawfull, when we pray, to read a set Forme of prayer? for some thinke that to doe so, is a sinne.

Ans. It is no sinne; but a man may law∣fully, and with good conscience doe it.

Reasons. First, the Psalmes of Dauid were deliuered to the Church, to be vsed and read in a set forme of words, and yet the most of them are praiers. Secondly, to conceiue a forme of praier, requires gifts of memorie, knowledge, vtterance, and the gifts of grace. Now euery child and seruant of God, though he haue an honest heart, yet hath he not all these gifts: and therefore in the want of them, may lawfully vse a set forme of prayer; as a man that hath a weake backe, or a lame legge, may leane vpon a crutch.

It is alleadged, that set formes of praier, doe limit and binde the Holy Ghost.

Ans. If we had a perfect measure of grace, it were somewhat, but the graces of God are weake and small in vs. This is no binding of the Holy Ghost, but a helping of the spirit, which is weake in vs, by a crutch to leane vp∣on:

therefore a man may with good consci∣ence, vpon defect of memory and vtterance, &c. vse a set forme of prayer.

Sect. 2.

The second Circumstance, is the Gesture. * 1.63 Concerning which it is demanded, what kind of gesture is to be vsed in praier? whe∣ther kneeling, standing, sitting, or the holding vp the hands, or head to heauen, or bowing the body to the earth?

Answ. God in his word hath not prescri∣bed any particular gesture of the body: and therfore our consciences are not bound to a∣ny in particular. Besides that, Religion stands not properly in bodily actions, and gestures. Yet touching gesture, the word of God giues certaine generall rules to be obserued in prayers, both publicke and priuate.

In Publicke praier, these rules of Gesture are prescribed. First, when publicke praier is made in the congregation, our gesture must alwaies be comely, modest, & decent. Secōd∣ly, all gesture vsed publickely, must serue to expresse, as much as may be, the inward hu∣mility of the hart without hypocrisie. Now these kinds are manifold. Some concern the whole body, as the bowing thereof, the ca∣sting of it downe vpon the ground; some a∣gaine concerne the parts of the body, as lif∣ting vp of the head, the eies, the hands, bow∣ing the knees, &c. Touching these, the scrip∣ture

hath not bound vs to any particulars; but in them all, we must haue regard, that they serue alway to expresse the humilitie of our hearts before God. Thus haue the Holy men of God behaued themselues; yea the Holy Angels standing before the Arke, doe couer their faces, in token of reuerēce of the maiestie of God, Esay. 6. 2. Thirdly, we must in publicke praier, content our selues to fol∣lowe the laudable fashion, and custome of that particular Church, where we are. For, to decline from customes of particular Church∣es, in such cases, often causeth scisme and dissensions.

In priuate praier, done in priuate and se∣cret places, there is more liberty. For in it we may vse any gesture, so it be comely, and de∣cent, and serue to expresse the inward humi∣lity of our hearts. An auncient writer is of o∣pinion, that it is an vnreuerent, and vnlawfull thing, to pray sitting. But both the learned before, in, and after his time, haue iudged his opinion superstitious; specially conside∣ring that Religion stands not in the outward gesture of the body, and it skills not much what that is, so the inward humility of a syn∣cere heart be expressed therby.

Sect. 3.

The third Circumstance, is the place. Where * 1.64 Question is made, In what place we must pray? Answ. In regard of conscience, holines,

and religion, all places are equal, and alike in the New Testament, since the comming of Christ. The house or the field, is as holy as the Church; And if we pray in either of them, our prayer is as acceptable to God, as that which is made in the Church. For now the daies are come, that were foretold by the Prophet, wherein. a cleane, offering should be offered to God in euery place. Mal. 1. 11. which Paul expo•…•…ds, 1. Tim. 2. 8. of pure and holy prai∣er, offened to God in euery place. To this purpose, Christ said to the woman of Sama∣ria, Ioh. 4. 25. that the tyme should come, when they 〈◊〉〈◊〉 not worship in Ierusalem, or in Sama∣ria, but the true worshippers of God, should worship him in spirit and in truth, wheresoeuer it be.

Yet neuerthelesse, for order, decency, and quietnes sake, publicke prayer must be made in publicke places; as Churches and Chap∣pels, appointed for that vse. And priuate prai∣er, in priuate houses and clozets, Mat. 6. 5.

Now the opinion of the Papist is other∣wise: For he thinkes that in the new Testa∣mēt, hallowed Churches are more holy then other places are, or can be; and doe make the prayers offered to God in them, more ac∣ceptable to him then in any other; and here∣vpon they teach, that priuate men must pray in Churches, and priuate prayers must be made in Churches, if they will haue them heard. For proofe hereof, they alleadge the practise of some particular persons in the

Scriptures. Of Anna, who praied priuately in the temple, Luk. 2. 37. Of Dauid, who in his exile, desired greatly to haue recourse vnto the temple. And of Daniel, who is saide to looke out at the window, toward the tem∣ple, and pray. Dan. 6. 10.

Answ. These places are abused by the Po∣pish Church. For there is great difference betweene the temple at Ierusalem in the old Testament, and our Churches in the new. That was built by particular commandemēt from God: so were not our Churches. That was a type of the very body, and manhood of Christ. Heb. 9. 11. And of his misticall bo∣die, Col. 2. 7. Againe, the Arke in the temple was a pledge, and signification of the coue∣nant, a signe of gods presence, a pledge of his mercie, and that by his owne appoint∣ment: * 1.65 for it was his will there to answere his people: but the like cannot be shewed of our Churches or Chappells.

It will be saide, that the Sacrament is a signe of Gods presence, for in it God is pre∣sent after a sort. Ans. It is true, Christ is present in the Sacrament, but when? not al∣waies, but then onely when the Sacrament is administred. And the Administration bee∣ing once ended, Christ is no more present in the Elements of bread and wine. And in the very act of celebration, he is not carnally but spiritually present.

Sect. 4.

The fourth Circumstance, is the Time. * 1.66

Quest. What are the times, in which men are to make prayers vnto God?

For answer to this question, it is first to be considered, that there is a twofold manner of praying, and consequently two kindes of prayer. The first, is the secret and sudden lifting vp of the heart to God, vpon the pre∣sent occasion. The second, is set or solemne prayer. The first sort of praiers, haue of aun∣cient time beene called Eiaculations, or the darts of the heart. And the time of this kind of prayer, is not determined, but is and may be vsed at any time, without exception. This point I make plaine by these reasons.

The first, is the commandement of God, 1. Thess. 5. 17. Pray without ceasing. Eph. 6. 18. Pray alwaies, with all manner of prayer and sup∣plication in the Spirit, and watch thereunto with all perseuerance—for all Saints. In both these places, by praier and supplications, Paul vn∣derstandeth the sudden lifting vp of the heart vnto God.

Secondly, whatsoeuer we speake, thinke, or doe, we must doe all to the glorie of God. Now God is glorified, when we doe in all things, from our hearts acknowledge his power, wisdome, iustice, mercie, proui∣dence, and goodnes. And these we doe ac∣knowledge, when we daily and howerly lift

vp our hearts to him, in petition, for some blessings, and in thanksgiuing for his mer∣cies.

Thirdly, we are subiect to innumerable infirmities, frailties, and wants, so as we cannot of our selues, so much as thinke one good thought; therefore we are euery day and hower, to lift vp our hearts to God, part∣ly in praier, partly in giuing of thankes, that he would make a daily supplie by his grace.

Fourthly, Satan seekes by all meanes to ouerthrow our soules continually; and in that regard it behooueth vs alwaies and vp∣on euery occasion, to lift vp our hearts to God, for his mercifull protection.

Fiftly, the gift of faith must grow and in∣crease in vs day by day. And the meanes whereby it groweth and thriueth in vs, are the exercises of faith, not seldome and rare, but daily and continually vsed. Now of all the exercises of faith, none is more excei∣lent, then Invocation and Thanksgiuing.

The Second kinde of prayer, is set and so∣lemne; when a man sets himselfe apart, to pray vnto God vsually and feruently: or, when men come reuerently and solemnely together into the congregation, to call vpon the name of the Lord. The word of God appoints no set time for this kind, but leaues it to the libertie, wisdome, and discretion of men. And the ground of this Libertie is this; There is now no difference betweene time

and time, in regard of Conscience, for per∣forming the worship of God, and the duties of religion, (the Saboth onely excepted:) but the principall and onely difference, is in re∣gard of outward order and conueniencie, whereby one time may be thought fitter then an other, and that must be discerned by the wisdome of men. In the New testament, the distinction of daies, and houres, is taken a∣way. Paul was afraid of the Galatians, be∣cause they made difference of daies, times, mo∣neths, and yeares, in respect of holines and re∣ligion, Gal. 4.

By this doctrine, we may see what to iudge of the Romane religion, touching set times of prayer. They prescribe certaine houres, which they tearme Canonicall; and they distinguish them in this manner. The first, they call the Matutine, before the sunne rising. The second, the Prime, from the first houre of the day, to the third. The third from thence to the sixt hower. The fourth from the sixt to the ninth. The fift from the ninth to the twelfth, which they call the None. The fixt is in the euening about the Sunne-set∣ting. The seuenth and last, is after the Sunne-setting, which they call the Completorie. Now in these seauen prescribed howers, by the doctrine deliuered, I note three notable a∣buses.

First, in that the Popish Church binds men in Conscience to obserue them, vpon paine

of mortall sinne. Whereas in regarde of Conscience, there is no difference of times. Secondly they bind the Masse-priest, the Deacon, Subdeacon, and the Beneficed man onely, to Canonicall houres, whereas those houres differ not from others in regard of performance of Gods worship, neither are these men more bound to pray in them then others. Thirdly, that a man may say and read his Canonicall houres this day for the morrow, and in the morning or after dinner for the whole day; wherein we may see their grosse superstition.

IV. Question touching prayer is, How their mindes are to be pacified, which are troubled by sundry accidents, that fall out in their praiers.

These Accidents are principally three.

First, when they should pray, they cannot frame or conceiue a forme of praier, as other men doe.

For remoouing of which trouble, let them remember this one thing. That the vnfeig∣ned desire of the touched heart, is a praier in acceptance before God, though knowledge, memorie, and vtterance, to frame and con∣ceiue a forme of prayer in words, be wāting.

Ps. 10. 17. God heares the desire of the poore, that is, of humbled persons, and them which are in distresse. Psal. 145. 19. God will fulfill the de∣sire of them that feare hi••: he also will heare their cry and will saue them. Rom. 8. 26. We know not how to pray as we ought, but the Spirit of God, that is, the spirit of adoption, maketh requests for vs by grones & sighes, which cannot be vtte∣red. Where we may obserue, that the prayer of the Holy Ghost which must needes be an excellent prayer, is made by grones which cannot be vttered in words.

The second Accident is, that they finde them selues full of heauines and deadnes of spirit, and their minds full of by-thoughts, and wandting imaginations.

This trouble may be remooued vpon this ground; that the defects of our prayer shall neuer condemne vs, if we be heartily dis∣pleased with our selues for the same; and by prayer and other good meanes, doe struggle and striue against them. Rom. 8. 1. There is no cōdemnation to them that be in Christ. In which place it is not saide, They doe nothing worthy of cōdem••ation; but thus, There is no condemnation to them being in Christ, though they deserue it neuer so much.

The third accidēt is, that though they pray, they receiue not the fruit of their praiers. For the remooueall of this distresse, we may con∣sider these foure things.

I. The man that is thus troubled, is to

examine himselfe, whether he hath made his praier to God aright or no? For if he pray amisse, he may pray long, and neuer be heard. Our Sauiour would not grant the re∣quest of the sonns of Zebedeus, because they asked they knew not what. Matt. 20. 22. Iam. 4. 3. Ye aske & receiue not, because ye aske amisse, that ye might consume it on your lusts. Paul prayed three times, and had the repulse, because he asked things inconuenient for him to receiue: therefore answere was made, My grace is sufficient for thee, 2. Cor. 12. The man therefore that would make a praier a∣right, must haue respect vnto the matter and forme thereof, as also to the disposition of his owne heart. If he faile in any of these, then God will not heare; or if he doth, he heares in iustice.

II. Though men make lawfull praiers vn∣to God, & aske things that are to be asked, and which God will grant, yet God will sometime deserre the accomplishment of their praiers, and not giue eare vnto them at the first. Dauid prayed night and day, and yet was not heard. Psalm. 22. 2. Againe, his eies failed, his throat was drie, while he waited for his God by prayer, Psal. 69. 3. The Angel Gabriel said to Zacharie, Luk. 1. 13. Thy prayer is heard. Now in all likelihood, that prayer of Zacharie was made long before, euen in his youth, yet it was not granted him till he was olde.

The Lord deferres the graunt of our re∣quests vpon good reason. For hereby he stir∣reth vp the dulnes of our hearts, and quicke∣neth our faith and hope. Againe, he makes vs when we enioy the blessings desired, to haue them in higher estimation, and to be more thankefull vnto him; yea in the want thereof, to striue the more earnestly with him by praier for them. The woman of Canaan, was repulsed and called a dogge, by our Sauiour Christ, not for that he intended to reiect her prayer, but to stirre vp her faith, to make her more earnest in asking; as also more thanke∣full for the benefit, when shee had receiued it.

III. The Lord vseth to graunt our peti∣tions, two manner of waies. First, by giuing the very thing we aske; Secondly, by giuing something answerable therto, when he grā∣teth not the thing it selfe. Thus Christ was heard in that, which he feared. Heb. 5. 7. He prayed to be deliuered from that cuppe, which notwithstāding he drank of: How thē was he heard? Though he had not that which he asked, yet God granted him the thing which was proportionable to his request, namely, strength and power, whereby he was inabled to ouercome the woefull pangs of that death.

IV. We must thinke this sufficient, that we can, and doe pray vnto God, though we neuer haue any request, in this world graun∣ted.

For by whose grace haue we alwaies continued in praier, but by the gift and grace of God? Paul in the like case, was an∣swered by God, My grace is sufficient for thee: that is, thine infirmitie shall not be remoo∣ued; content thy selfe in this, that thou art in my fauour, and hast receiued my grace, by which thou doest withstand this Temptati∣on. To this purpose S. Iohn saith, If we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions graunted which we desired of him, 1. Ioh. 5. 15. His meaning is, if we can perceiue, and discerne that God list∣neth to our praiers; hereby we may assure our selues that he graunts our requests. Now by this we may perceiue that he doth listen, and giue eare to vs, because the grace where∣by we pray, is from him alone.

CHAP. VII.

Of the second head of Gods worship, the hearing of the word preached.

THus much touching the first head of Outward worship, namely, Prayer. Nowe fol∣lowes the next, which is the Hearing of the Word preached.

The Questions concerning this point, are of two sorts. Some concerne the Preachers of the word, and some the Hearers. The first sort I omit, and reserue them, to a more proper place.

For the second sort, concerning Hearers, one Question may be mooued;

How any man may profi∣tably, to his owne comfort and saluation, heare the word of God?

The necessitie of this Question appeares, by that speciall Caueat, giuen by our Sauiour Christ, Luk. 8. 18. Take heede how ye heare.

Ans. To the profitable hearing of Gods word, three things are required; Preparati∣on

before we heare, a Right disposition in hearing, and Duties to be practised after∣ward.

I. In Preparation, sundrie Rules of dire∣ction are to be obserued.

First Rule. We must be swift to heare, Iam. 1. 19. And this we shall doe, by disburdening our selues of all impediments, which may hinder the effectuall hearing of the word. These Impediments are especially three; all which are named by the Apostle Iames, to∣gether with their seuerall remedies.

The first, is Presumption; when the hea∣rer presumes of his wisdome, knowledge, and abilitie to teach, (if neede were) his tea∣chers. The remedie hereof is, to be slowe to speake: that is, not to presume of our owne gifts, thinking our selues better able to teach others, then to be taught by them. For so the Apostle afterwardes expoundes himselfe, when he saith, My brethren, be not many ma∣sters, Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men; but as Paul saith, 1. Cor. 3. 18. If any man among you seeme to be wise, let him be a foole, that he may be wise: that is, let him be willing to learne, euen of his inferiours. And in this regard, let him follow the practise of Naaman, who submitted himselfe to the ad∣uise and counsell of his maide.

The second Impediment, is troubled affe∣ctions, specially rash anger, either against the

Teacher, or others. The remedie of this also is laid downe, in the place before alleadged, Be slow to wrath, v. 19. The third is, superflui∣tie of malitiousnes, that is, the abundance of euill corruptions and sinnes; which hearers shall by experience find in their owne hearts and liues. This Impediment hath many branches, principally three. 1. Hardnes of heart, noted by the stonie ground, in the pa∣rable of the lower, Matth. 13. 20. 2. The Cares of the world, signified by the thornie ground, v. 22. 3. The itching eare, 2. Tim. 4. 3. when a man will heare no other do∣ctrine, but that which is sutable to his cor∣rupt nature; not beeing willing to frame his heart to the word, but to haue the word fra∣med to his wicked heart.

The remedies of this Impediment, are these. First, euery hearer of the word, must lay apart all supersluitie of malitiousnes, that is, cut off, as much as in him lieth, all corrupti∣ons both of heart and life. Hence it is, that God speaketh thus to the wicked man, Psal. 50. 16. What hast thou to doe, to take my word in thy mouth, seeing thou hatest to be reformed, and hast cast my words behinde thee? To this pur∣pose, the Prophet Ieremie exhorteth the Iewes, to be circumcised to the Lord, and to take away the foreskinnes of their hearts, &c. Ier. 4. 4. And Moses by Gods commandement, was to sanctifie the people three daies before they came to heare the Law deliuered by

himselfe in Mount Sinai, Exod. 19. 11. Again, euery man will and ought to haue a care, to prepare himselfe more or lesse, to the recei∣uing of the Lords Supper: which dutie is as well to be performed, before the hearing of the word, considering that in substance it differeth not from the Sacraments, they bee∣ing the visible, and preaching the audible voice of God. Secondly, euery hearer must receiue the word with meekenes, that is, with quietnes subiect himselfe to the word of God, in all things. Esa. 57. 15. I dwell with him, that is of an humble spirit, to reuiue the spi∣rit of the humble, &c.

The second Rule of Preparation. Wee must lift vp our hearts in praier to God, that he would giue vs the Hearing eare. This hea∣ring eare, is a gift of God, inabling the heart, when it heareth, to conceiue and vnderstand the doctrine taught, and to yeeld obedience thereunto.

The third Rule. The hearer must in hea∣ring, set himselfe in the presence of God. Now therefore (saith Cornelius to Peter, Act. 10. 33.) are we all here present before God, to heare all things commanded thee of God. The reason is, because God is alwaies in the con∣gregation where the word is preached.

II. The second thing required to profi∣table hearing, is a right disposition. Wherein two rules are to be obserued.

First, when the word of God is in deliue∣ring,

euery hearer must heare with iudgment. But some will say, many preachers bewray faults and infirmities in their preaching. To this Paul answereth notwithstanding, De∣spise not prophecie, 1. Thess. 5. 20. Yea but what if they deliuer vntruthes? Paul answeres a∣gaine, in the next verse, Try all things, and keep that which is good: and Saint Iohn to the like purpose, 1. Ioh. 4. 1. Beleeue not euery spirit, but try the spirits whether they be of God.

Her•…•… by the way, we must remember one cau••at. There be three kinds of iudge∣ment. The one is a priuate, wherby euery pri∣uate person may iudge of the doctrine which is taught: For he must not heare, hand ouer∣head, but iudge of that which he heareth. Of this Saint Paul speaks to the Corinths, Iudge ye what I say. 1. Cor. 10. 15. The second is, the iudgement of the Prophet or minister: And this is a surer kind of iudgement then the former, proceeding from a greater measure of Gods grace. The third is the iudgement of the Holy Ghost in scripture; and this is so∣ueraigne and absolute. For the Holy Ghost iudgeth all, and is iudged of none. These three kinds of iudgment are set in this order. The first depends vpon the second, the se∣cond vpon the third, and the third is absolute and iudged of none.

Vpon this caueat, two things doe follow; First, that a priuate hearer, though he may iudge of doctrine deliuered, yet he may not

censure the Teacher, or his ministrie. Mi∣nisters are to be iudged; but their spirit is not subiect to euery priuate man; but to the pro∣phets. For the spirit of the prophet; that is, the doctrine which the prophets bring, beeing inspired by the Holy Ghost, is subiect to the Prophets. 1. Cor. 14. 32. Secondly, a priuate man, is not to publish or broach any point of doctrine, but that which is plainly propoun∣ded in the word, and taught by the ministers thereof. This is a necessarie rule; and the want of obseruation thereof, is the cause of many scismes and haeresies in the Church. The Lord commands the people, Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners.

The second Rule to be obserued in hear∣ing. Euery hearer must haue care that the word of God be rooted, and grounded in his heart, like good feede, in good ground: which Saint Iames expresseth, Iam. 1. 21. Re∣ceiue with meekenes the ingrafted word. Here generally it is to be remembred, that not onely ignorant people, but euen the most learned, ought to be hearers of the word preached. For the preaching thereof serues not onely for the increasing of knowledge, but also for the reformation of the affection, which may be inordinate, where knowledge doth abound.

Now for the rooting of the word of God in our hearts, sundry things are required.

First, a true & right vnderstanding therof.

Secondly, it must be mingled with faith, Heb. 4. 1. For the word is as wine, or water of life: our faith is the sugar that sweetneth it, and giues it a pleasant relish. The word ther∣fore must be tempered, and mixed with our saith, that it may become profitable vnto vs. Now in this mixture, there is required a dou∣ble faith; the first generall, whereby we be∣leeue the doctrine deliuered to be true, so as we neuer call the same into question; Our Gospell to you (saith Paul) was in much assurance, 1. Thess. 1. 5. The second special, whereby we apply the word preached vnto our selues, for the humbling and comforting of our hearts.

Thirdly, we must labour to be affected with the word. Thus Iosiah his heart is said to melt at the reading of the law, 2. Chro. 34. 27. And the people reioyced greatly, because they vnderstood the word which the Leuites had taught them. Neh. 8. 12. The hearts of the two disciples that went to Emmaus, bur∣ned within them when Christ opened vnto them the scriptures, Luc. 24. 32. And the Iewes at Peters sermon, were pricked in their hearts, and said, Men, and brethren, what shall we doe? Act. 2. 37.

Fourthly, the word of God must dwell plenteously in vs, Coll. 3. 16. This is doth, when it rules, and beares the greatest sway in the heart, and is not ouerruled by any corrupt

affection.

III. The duties to be performed after hearing, are these.

First, the doctrine deliuered, must be trea∣sured vp in the heart, and practised in life. Psal. 119. 11. I haue hid thy word in my heart, that I might not sinne against thee.

Secondly, a man must meditate on the word which he hath heard, with lifting vp of his heart vnto God. The beasts that were clouen footed, and chewed the cudde, were fittest both for meate vnto man, and for sa∣crifice to God, Levit. 11. It was the olde and auncient opinion of the Church, that this chewing the cudde, signified holy meditati∣ons. And he that heares the word, must doe as the beast doth, fetch vp the meate out of his bellie againe, and chewe it ouer a new. The man that doth so, is the fittest for the Lords vse.

Thirdly, he must haue experience of the word of God in himselfe. Psal. 34. 8. Tast and see how gracious the Lord is.

Fourthly, he is to examine himselfe after he hath heard the word. Thus Dauid saith of himselfe, Psal. 119. 59. I haue considered my wayes, and turned my feete vnto thy testimo∣nies.

Fiftly, he must be obedient vnto it, and testifie his obediēce, though not at all times, yet whensoeuer occasion is offered. Iam. 1. 22. Be ye doers of the word, and not hearers one∣ly,

deceiuing your owne selues.

II. Question touching hearers is, How are they to be comfor∣ted, who after long hearing of the word, either profit very li∣tle, or not at all?

For resolution of this Question, the Cau∣ses of not profiting, are distinctly to be con∣sidered. And they are of two sorts.

The first sort of Causes, are the sinnes of the hearers. And that sinnes are the causes of not profiting, it will appeare by this signe; if the memorie, vnderstanding, and other parts of the minde in common mat∣ters, be strong and pregnant, but dull and weake in apprehending, and retaining the doctrine taught. Now these sinnes are prin∣cipally two.

First, Hardnes of heart, when a man is not inwardly mooued and affected with the word preached, but remaines in the same state he was before. This is set forth by the hard ground, that is by the high way side, and by the stonie ground, Math. 13. 4, 5. And such is the heart that is not mooued nor af∣fected either with ioy, sorrow, feare, or con∣solation. The hardnes of heart, ariseth from a custome in sinning and from that the de∣ceitfulnesse of sinne, Heb. 3. 13.

Secondly, worldly Cares, that is, a heart possessed with desire of profits, pleasures, honours, preferments, and such like; which be as thornes that choake the seede of the word, and suffer it not to grow and fructifie: yea that fill the heart full of wandering ima∣ginations, which steale away the mind from attending to the word preached. Those that are thus hindred from profiting, are rather to be reprooued, then comforted: for that the cause of their non-proficiencie, is in, & from themselues. They are therefore to vse all good meanes for the remooueall of their sinnes, that of hard hearted and carnall, they may become good and profitable hearers of the word. The meanes are these.

First, they must labour to be touched in heart, with sense and feeling, of their spiri∣tuall pouertie, and want of Gods fauour and mercie in the pardon of their sinnes. The reason is giuen of Dauid, Psal. 25. 9. The Lord teacheth the humble his waies. And by Marie, in her song, Luk. 1. 35. He hath filled the hun∣grie with good things, and the rich he hath sent emptie away. The second meanes is, to heare the word of God with an honest heart, ioy∣ned with a constant purpose of not sinning. The third, to be as carefull to bring good affections, as a good vnderstanding. For affe∣ctions are the feete that carrie the heart, and Salomon biddes vs to take heede to our feete, when we enter into the house of God, Eccl.

4. 17. They are the very key of knowledge and memory; and therefore Dauid saies, The secret of the Lord is reuealed to those that feare him, and his couenant is to giue them vnderstan∣ding: Psal. 25. 14. And that which he saith of Feare, may be said also of other good affecti∣ons.

The second sort of Causes, are ordinary and vsuall defects of naturall gifts; as of ca∣pacity, or conceipt, of memory, and vnder∣standing. For all men haue not the like gifts of nature, and therfore all men cannot reape benefit by the word preached. These wants may be discerned thus; If the mind and me∣mory be weake or wanting, as well in com∣mon wordly matters, as in diuine things that belong to gods kingdome. And to this kinde of men which are thus troubled for not pro∣fiting, there belongeth comfort; Yet not sim∣ply, but vpon these conditions. First, if they know the principall grounds of religion. Se∣condly, if they haue care to profit and in∣crease in knowledge. Thirdly, if they liue according to the measure of their know∣ledge, in obedience to Gods will. These bee∣ing obserued, such parties are to comfort themselues in this, that God in mercy will accept of their indeauour, forgiue their ig∣norance, and beare with their infirmities. This is to be seene in the example of Peter, whose faith was highly commended by Christ, when he said, the gates of hell should not

preuaile against it. Matt. 16. 16. And yet at that very time, Peter was ignorant of many maine pointes of Religion, as of the death, resurrection, and ascension of Christ. And in his person, the other discisples are com∣mended also for their faith, because they held Christ to be the Messias and Sauiour of the world, though they were ignorant of the manner of his redemption, thinking he should haue beene an earthly king. Act. 1. A∣gaine, the want of knowledge in such as haue naturall defects, may be supplied by good affection, if they be not wanting in an honest heart, and carefull indeauour of god∣ly life. Thus the Church of the Iewes in the old Testament, did farre exceede the Church of the new, in good affection, though it came farre short of it in knowledge and appre∣hension.

CHAP. VIII.

Of the Sacraments in generall, the reeeiuing, and vse of them.

IN the next place, fol∣low the Questions of con∣science touching the third part of Gods Outward worship, namely, the Sa∣craments; and these con∣cerne either the admini∣stration, or the receiuing of them. The Ad∣ministration I will here let passe, and handle those Questions onely, that concerne the re∣ceiuing and vse thereof, both in generall and in particular.

Touching the receiuing of the Sacraments in generall, there is one onely Question

Whether the Sacraments ministred by Heretickes, Ido∣latours and vnsufficient mini∣sters be Sacraments or no?

For answere hereunto, we are to knowe there be three sorts of men that may admi∣nister

the Sacraments. Some are true & law∣full ministers, lawfully called by God & men to that function, keeping the right forme of the Sacrament according to the institution. Some againe, are more priuate persons, that haue no authoritie at all to administer, whome we may oppose to the former sort as contrary to them in this action. Others a∣gaine be admitted to stand in the roome of lawfull ministers by the acceptation & con∣sent of men, or by custome, though corrupt, and these are in a meane betweene the two former sorts. Of the first there is no question. But the Sacramēt administred by the second is in truth a meere nullitie; because they haue no calling thereto, neither can they doe it of faith: forasmuch as they haue neither precept nor exāple out of the word of God. Now for the third sort, though they be not indeede lawfull pastors; yet beeing in the place of such, by the consent, allowance, and custome of men, though corrupt; their action is of force, and the Sacrament which is admini∣stred by them, is in deede a true Sacrament; which I prooue by these Reasons.

First, the preaching of the word, and ad∣ministration of the Sacraments are all one in substance. For in the one the will of God is seene, in the other heard. Now the word preached by Heretikes, is the true word of God, and may haue his effect. The Scribes and Pharises, great Doctors of the Iewes,

were not all of the Tribe of Levi, but descen∣ded frō other Tribes. Againe, euen the princi∣pall of them liued by extortion and bribery, and were wicked men, yea Heretikes and A∣postataes, deposed & excommunicated per∣sons. And yet because they occupied the pla∣ces of good teachers, and sate in the chaire of Moses, that is read the doctrine of Moses Law, Christ bids his disciples to heare them. Matt. 23. 3. Prouided only that they tooke heed of the leauen of their false doctrine, and wicked life. Now if the word taught by their ministery was powerfull, why may not the Sacraments ministred by the Heretiques standing in the roome of true ministers be true Sacraments? In the daies of Paul, Phillip. 1. 15. Some preached Christ through enuy and strife, and some of good wil: what was the Apostles iudgement in this case? Himselfe answereth, v. 18. What then? yet Christ is preached all manner of wayes, whether it be vnder a pretence or sin∣ceerely, and I therein ioy, yea and will ioy.

Secondly, this point is plaine by examples. The Leviticall priests vnder the Lawe, were Heretickes, and taught after a sort the breach of the morall law. Yea they held iustification by workes, Rom. 10. 3. and yet Circumcision by them administred, was in force; neither was the passeouer, celebrated by them, or the sacrifices which they offered, any other then the true Passeouer and true sacrifices. Iudas was a very hypocrite, yea Christ calls him a

Deuill, Ioh. 6. 70. and yet he preached the word at Christs commandement, and bapti∣zed with the rest of his Disciples, Ioh. 4. 1, 2.

Thirdly, the Sacrament, if it be admini∣stred in the name, and by the power of Christ, is the ordinance of God, beeing re∣ceiued by faith, yea a true Sacrament of Christ; and the force and efficacie thereof, doth not depend vpon the worthines of the Minister, but vpon Christ. The letters or e∣pistle sent from one man to an other, are au∣thenticall, and serue fully to expresse the minde of the author, though the messenger or carier be a wicked or a naughtie man. And in like manner, the sinne of any man that stands in the roome of a lawfull Mini∣ster, doth not nullifie the Sacrament, and therefore not heresie, or vnsufficiencie. S. Cy∣prian who liued 300. yeares after Christ, was of this opinion, that Sacraments administred by Heretikes, were no Sacraments. But the Churches of Africa in those times conclu∣ded the contrarie against him, according to the doctrine that hath beene deliuered.

The Vse. I. By this doctrine they are iust∣ly to be blamed, who would haue their chil∣dren rebaptized, which were before bapti∣zed by Popish priests; because the Sacra∣ment, though administred by a Papist, if he stand in the roome of a true Pastour, & keep the forme thereof, is a true Sacrament. II. Others by this doctrine come to be reproo∣ued,

that refuse to receiue the Sacraments at the hands of vnpreaching ministers. For though the minister be vnsufficiēt, & preach not, yet if he be called by the Church, he hath the place of a lawfull Pastour, his admi∣nistration is warrantable, and the Sacrament by him administred a true Sacrament.

If it be said, that then the true Sacraments may be out of the true church, as in the church of Rome at this day; because Here∣ticks and such like Ministers are not of the church. I answer, that there is in the church of Rome, the hidden church of God, and the Sacraments are there vsed, not for the Romish church, but for the hidden church which is in the midst of Papacie; like as the lanterne beareth light not for it selfe, but for the passengers: yet hence it followeth not, that we should communicate with Ido∣laters, Hereticks, and wicked persons.

And so much of the Administration of the Sacraments in generall. I come now to the Particular Sacraments.

CHAP. IX.

Of Baptisme.

THe first Sacrament in or∣der, is Baptisme. And the Questions touching it I reduce to fiue heads.

I. Question. Whether Bap∣tisme be necessarie to saluati∣on, or no?

For answer to this Question, we must rightly distinguish of necessitie. A thing is said to be necessarie two manner of waies; either absolutely and simply, or in part. Ab∣solutely necessarie is that, which is in all re∣spects necessarie, and the contrarie whereof is vtterly vnnecessarie. Necessarie in part is that, which in some respects, or vpon cer∣taine causes and considerations, is necessarie. This distinction premised, I answer:

Sect. 1.

First, that Baptisme is necessarie the se∣cond * 1.67 way, in part and respectiuely, that is, in diuers and sundrie regards.

I. As the lawfull vse thereof is a note, whereby the true church of God is discer∣ned, and distinguished from the false church. Not that the church of God cannot be a church, without this Sacrament. For it may want Baptisme for a time, and yet remaine a true church; as well as the church of the Iewes in auncient times, wanted circumcisi∣on, for the space of fourtie yeares, Iosh. 5. 6. and yet ceased not to be a true church, and loued of God.

II. As it serueth for necessarie vses and purposes, to men of yeares, that are to be baptized: as first, to testifie vnto the church and themselues, that they are receiued into the bodie of Christ, which is the companie and societie of the faithfull. Secondly, to testifie their obedience to Gods comman∣dement, & their subiection to his ordinance appointed by him for their good. Thirdly, to be a necessarie proppe, to vphold their weaknesse, a seale to confirme their faith in the couenant of grace, and an instrument to conuey Christ vnto them with all his bene∣fits.

III. It is necessarie to Infants, as it serueth to enter, and admit them into the visible Church, and withall to signifie their interest in the couenant of grace, and consequently their right and title to Life euerlasting.

Sect. 2.

Secondly, I answere that Baptisme is not * 1.68 absolutely or simply necessary, so as the par∣tie that dies without it, remaines in the state of damnation, and cannot be saued. My rea∣sons are these.

I. Baptisme is appointed by God, to be no more, but a seale annexed vnto, and de∣pending vpon the couenant; therefore we must put a difference betweene it, and the co∣uenant.

The Couenant of grace, and our beeing in Christ is absolutely necessarie: for no man, woman, or childe, can be saued, vnlesse they haue God for their God. But the signe there∣of is not. For looke as to the essence of a bar∣gaine, the consent and agreement of the par∣ties alone, is of meere necessitie required; and this beeing yelded, the bargaine is a bar∣gen, though it be neither sealed, subscribed, nor confirmed by witnesses; so likewise a man may be saued, if he be within the coue∣nant of grace, though he haue not receiued the seale and signe thereof, the Sacrament of Baptisme.

II. The bare want or priuation of Baptis∣me (when it cannot be had) is pardonable, & doth not condemne the partie vn-baptized. The thiefe vpon the crosse was saued, though he was neuer baptized, Luk. 23. And sundrie Martyrs in former times, who were Gods

deare children, and died for the mainte∣nance of his truth, though they wanted the outward and visible baptisme, yet by Gods mercy they were not destitute of the inward, and consequently were not condemned but saued. And so many children vnder the law died before the eight day, vncircumcised. Yea when any among them were weake, and could not indure to haue the foreskinne of their flesh cutte, in probability their cir∣cumcision was deferred, and some of them died in the meane time, which neuerthelesse being borne of beleeuing parents, were vn∣doubtedly saved, according to the promise of God made to Abraham, I will be thy God, and the God of thy seede. For as Christ saith of the Sabaoth, so may we say of Circumcision; It was made for man, and not man for it. And it were a iudgement both rash and vnchari∣table, to thinke that all the males of the chil∣dren of Israel that died before circumcision, were condemned.

Yet on the other side, the wilfull con∣tempt, and carelesse neglect of this ordi∣nance, when it may conueniently be admi∣nistred and receiued, is deadly and damnable. And to them that are guilty of this sinne, is the threat of God iustly denounced, Gen. 17. 14. Euen that person shall be cut off from his peo∣ple.

III. The grace and mercy of God is free, and not tied or bound to the outward ele∣ments.

Ioh. 3. 8. The wind bloweth, where it li∣steth, that is, God giues grace, and vouchsa∣feth fauour, to whome, where, and when it pleaseth him. And hence it is, that they, whome he would not haue perish but come to eternall life, shall be saued, though they be not partakers of this Sacrament.

IV. Infants, borne of beleeuing parents, are holy before baptisme, and baptisme is but a seale of that holinesse, 1. Cor. 7. 14. The children of beleeuing parents are holy. Rom. 11. 16. If the first fruits be holy, so is the whole tumpe, and if the root be holy, so are the branches. Yea to them belongs the kingdome of hea∣uen as well as to others. Christ saith, Suffer li∣tle children, &c. for to them belongeth the king∣dome of heauen, Mark. 10. 14.

It is alleaged, that those which are sancti∣fied haue faith, which infants haue not. Ans. God saith, I will be thy God and the God of thy head. By vertue of this promise, the parent layes hold on the couenant, for himselfe, and for his child; and the childe beleeues, because the father beleeues.

It is obiected again, that infants are born in originall sinne, and therefore cannot be borne holy and sanctified. Answ. Euery be∣leeuing parent sustaines a double person. First, as he is a man, descending of Adam, by corrupted seede; and thus, beeing himselfe corrupted and vncleane, his children also are corrupt and impure. Secondly, as he is a holy

and beleeuing man, ingraffed by faith into Christ the second Adam. And thus by his faith, comes his child to be in the couenant, and partaker of the benefits and priuiledges thereof: and by the same faith he beeing a beleeuer, the guilt of originall corruption, which is in the Infant new borne, is not im∣puted vnto him to condemnation. And for these causes, the Sacrament of Baptisme, is not absolutely and precisely necessarie to saluation, but so, and in that sort, as hath bin declared.

Against this Doctrine it is obiected, that Christ saith to Nicodemus, Except a man be borne of water and the holy Ghost, he can not en∣ter into the kingdome of God, Ioh. 3. 5.

To this obiection, sundrie answers are gi∣uen. First, if the place be vnderstood of Bap∣tisme, then the wordes may carrie one of these two senses. First, that our Sauiour di∣rects this speech principally against Nico∣demus, who was a timerous professour; and remained ignorant, and had long neglected his baptisme. Secondly, that the kingdome of heauen, is here put, not for euerlasting happines, but to signifie the visible estate of the church of the new Testament; and then the meaning is, No man can be admitted in∣to the Church, and made a visible member thereof, but by the water of baptisme; nei∣ther can any man be made a liuely member of Christ Iesus, but by the spirit, that is, by

regeneration, which alone makes the partie that is entred into the Church by baptisme, to be a liuing mēber of the bodie of Christ. Secondly, others answer, that this place is to be vnderstood not of Baptisme, but simp∣ly of regeneration, and that Christ alludes to the sayings of the Prophets, which speake of cleane water, and expounds the same in * 1.69 this sort; Thou Nicodemus, art by professi∣on a Pharisie, and vsest many outward wa∣shings, but know this withall, that vnlesse thou be washed inwardly by cleane water, that is, be regenerated and renewed by the holy Ghost, thou canst not enter into Gods kingdome. Lastly, it is answered, that the necessitie of saluation lies not in both, but onely in the new birth by the holy Ghost; as if Christ should say, Except ye be regenerate & borne a new of the spirit, which as cleane water, purgeth and clenseth you from your sinnes, ye cannot be saued.

The Vse. By this doctrine touching the necessitie of Baptisme, are iustly challenged two sorts of men.

The first is the Popish sort, who build the absolute necessitie of Baptisme vpon false and vnstable grounds. For they teach in their writings, that all men are borne in sinne and corruption, and vnlesse they be clensed from it, they can neuer be saued. Now Baptisme (they say) is appointed by God, as the onely remedie and sole meanes whereby they may

be purged from sinne, and come to saluati∣on. And this they snew by a comparison of Baptisme with the brazen Serpent: which as it was the only remedie for the cure of those which were stinged by serpents, so is this Sacrament the onely meanes, set apart by God, to keepe them that are partakers there∣of, from the sting of death and eternall de∣struction.

But the answer is plaine out of the for∣mer doctrine. That though all men be con∣ceiued and borne in sinne, and cannot enter into the kingdome of heauen, except they be clensed; yet baptisme is not of absolute necessitie for this purpose. For it is not ap∣pointed by God, as the onely remedie of this euill, but onely to be a signe and signifi∣cation of the purging and clensing of sinne, by the blood of Christ. Now those that are within the couenant, may haue their sinnes remitted by the mercie of God, and that ac∣cording to the forme of the couenāt, though they receiue not the signe thereof; so be it they doe not wilfully contemne or neglect the same when it may be had. Againe, the serpent lifted vp by Moses, in it selfe, and by it owne vertue was a bare signe, and was no remedie to cure the diseased Israelites: but they were cured by their faith in the word of Gods promise annexed vnto the signe: ac∣cording to which Dauid saith, He sent his word and healed them, Psal. 107. 20. And to the

same effect Augustine saith, That the cure and health of the Israelites, came not from the Ser∣pent, * 1.70 but from Gods commandement obeyed, and his promise beleeued. And so is Baptisme a re∣medie, and no otherwise.

The second is, the common ignorant sort of people, who thinke that an Infant dying without baptisme, dies without christen∣dome; and that it cannot possibly be a chri∣stian, vnlesse it be baptised. This their opi∣nion is very erronious. For by it they make baptisme, the seale of the couenant, to be as necessarie, as the couenant it selfe. Whereas on the contrarie, baptisme is not simply and absolutely necessarie, so as the partie dying without it, can not be saued, but onely in part, as it serues to distinguish the true church from the false, to be a necessarie signe of our admission and entrance into the church, yea to confirme our faith in the pro∣mise of God. Neither is baptisme of force to make a Christian, but onely to signifie and declare a man to be a Christian, by beeing within the couenant of grace.

II. Question. Whether witnesses which we commonly call Godfathers and Godmothers be necessa∣rie?

To this there are giuen two answers.

First, that the vse of Godfathers and God∣mothers, is not simply necessarie to the Sa∣crament of Baptisme. For first, it seemes that of auncient times, the parents of Children which were Heathen, and newly conuerted to Christian Religion, were either ignorant and could not, or carelesse and would not bring vp their children agreeably to the word of God, and the Religion which they newly professed. And hence it was thought meet, that some persons of good knowledge and life, should be called to witnes the Bap∣tisme, & promise their care for the childrens education. But now Parents amongst vs bee∣ing better taught and qualified, the other is not of such necessitie. Secōdly, Christ hath in∣stituted and ordained in his word, all things fitte, conuenient, and necessary vnto lawfull Baptisme amongst all which, he hath not any where expressely prescribed the vse of Sure∣ties. Thirdly, the whole congregation assem∣bled together at the administration of this Sacrament, doe present the childe to the Lord, and are witnesses that the childe is admitted into the Church, and is externally in the Couenant. And therefore, I take it to be a fault, when the Congregation doth de∣part before the child be baptized. Fourth∣ly, that which is required of them to promise and performe, may, ye must and ought to be performed of the parents of

the baptized; who are by the word of God to bring vp their children in the feare of God.

The second answere is, that though such persons are not necessarie to the essence of Baptisme, yet they are not simply to be reie∣cted; this alway presupposed, that they be fitte men and well qualified. Their fittenes stands in foure things.

First, that they be of yeares of discretion, sufficient to vndertake such a charge. And therfore it is a fault, when children are called to be Godfathers, and Godmothers, which neither are come to yeares of discretion, nor able to consider what they doe or ought to doe.

Secondly, that they haue at least some knowledge and vnderstanding not onely in generall, of the principles and grounds of re∣ligion, but also of the nature and end of the Sacrament, and of the substance of the pro∣mise wherewith they bind themselues, in the behalfe of their God-children. It was in anci∣ent times, required of such persons as were to be witnesses, that they should know and vnderstand the Creed and the Lords Praier. Therefore those are iustly to be blamed, that call such persons to be witnesses to their children, which though they haue yeares suf∣ficient, yet they haue little or no knowledge of the grounds of the Catechisme, or of the bond wherby they oblige themselues for the

good and godly education of the infants in time to come.

Thirdly, they be knowne to be of an ho∣nest and reformed life, not iustly chargeable of impietie, incivilitie, or dishonesty, that by their example the children may in time to come be drawne to holines of life & conver∣sation. For how can he that is of a dissolute and wicked life, be able to bring others committed to his charge to the embracing of true religion.

Fourthly, that they be carefull to perform theirpromise made in the face of the Church for the good education and instruction of the child in the feare of God, specially when the parents be negligent and careles in that behalfe.

Nor the reasons why these sureties are not to be simply reiected, if they be qualifi∣ed, as hath beene said, are these. I. Because this custome though it be not directly grounded vpon scripture, yet it is not repug∣nant thereunto. For beeing righty vsed and kept, it tendeth to the furtherance of religion and Godlines in particular families, and con∣sequently to the edification of the Church. II. It is no new thing but an ancient comen∣dable practize, continued in the Church of God aboue the space of 1200. yeares. III. Because these parties doe supply the defect of naturall parents when they be wanting, either by death or by negligence while they

liue; if they be answerable to their promise made in the behalfe of the children, touch∣ing the things that belong to their saluati∣on.

Yet further touching these persons three Questions are mooued.

I. Q. What dutie are they to doe in the behalfe of the party baptized?

Ans. Papists teach, that the principall and proper act of the suretie is, the taking of the infant baptized from the hands of the preist, into his owne armes and custody. But this, though it be an action neither good nor e∣uill; yet considering it may as well be done by another, as by him, and the doing of it by another, is no whit preiudiciall to the ende, for which such persons were first appointed in the Church; namely, the good education of infants baptized; it cannot be the princi∣pall dutie of the suretie.

But the things required of them, are espe∣cially these.

I. To be speciall witnesses of the admissi∣on and entrance of the partie baptized, into the church of God.

II. To binde themselues by solemne pro∣mise, in the name of the child, before the whole church assembled, that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of God, and be instructed in the principles of faith and repentance, and ac∣quainted

with the promise made by them in his behalfe, that he may frame his life there∣after.

III. To haue speciall care of the perfor∣mance of their promise; that by all good meanes which God hath appointed, both publicke, as hearing the word, and receiuing the Sacraments; and priuate, as exhortations and admonitions, in time to come he shalbe moved and incited to forsake the Deuill, &c. and to pay his vowes made at his Baptisme.

II. Q. Whether children baptized, come to be of spirituall kindred with the whole Church, by reason of their Godfathers and Godmothers?

The Papists answer yea, and they explane their answer in this manner. Looke as by carnall propagation, a man hath a naturall beeing; so by the Sacrament of Baptisme, he hath a spirituall being in the state of grace, according to which he is born againe. Now, as by carnall propagation, ariseth a bond of kindred betweene one man and an other: so by the receiuing of Baptisme, there ariseth a bond of kindred betweene the members of the Church; by meanes whereof, the sureties become as Fathers and Mothers to the par∣ties baptized.

We on the other side answer negatiuely, that persons baptized, doe not by their Bap∣tisme become spiritually a-kinne to the Church. Now that this is the truth, & the con∣trary

doctrine of the Papist erronious, will appeare by these reasons.

I. The Sacrament it selfe, doth not giue a spirituall beeing, to any man that is partaker thereof: neither is it of force to make a man a Christian, or a member of the inuisible Church of God. But that which doth this, is the Couenant of grace, wherein is promised remission of sinnes, and life eternall, in and by Christ. And the Sacrament, is only a seale of that couenant, and no more.

Now if baptisme cannot make a Christi∣an, much lesse can it giue vnto him, a spirituall beeing in the body of Christ, and conse∣quently any such spirituall alliance, whereby one member may be allied vnto another.

II. There is not the same reason of Bap∣tisme, that is of carnall propagation or birth. For Baptisme is not regeneration it selfe, but the Sacrament, that is, the signe and seale of regeneration. And therefore though natu∣rall kindred comes by carnall seed and birth, yet spirituall kindred, cannot come to any by baptisme. III. The scripture mentions onely two sorts of kindred, and no more; the one which ariseth properly, from societie and communion of blood, which we call Consanguinitie; the other, which comes by carnall coniunction of man and woman, in the estate of marriage, commonly termed Assinitie. And besides these, the scripture ac∣knowledgeth none.

If it be said, that God is the father of all beleeuers, and that they are his sonnes and daughters, and Christ their elder brother: and therefore there must needes be a spiri∣tuall alliance betweene them all. I answer, it is true: but that this kinred hath his originall from baptisme, and beginneth with that re∣lation, that is betweene the Sureties and their god-children in that Sacrament, it is a Popish inuention, deuised by the wit of man, without ground or warrant in the word of God.

III. Q. But be it, that the Papists opinion were true, then a further Question may be mooued.

Whether spirituall kinred contra∣cted by baptisme, can be a iust impedi∣ment of marriage betweene the witnesses themselues, or their children?

The Papists in their writings answer, that spirituall alliance, beeing farre more excel∣lent * 1.71 then carnall, is of much more force, both to hinder a man from marriage, before he marrie, and to breake off marriage, when it is consummate.

But this doctrine (as the former) is not warrantable. For first, they themselues af∣firme, that this impediment doth not de∣pend * 1.72 vpon the law of nature, but vpon the iudgement of the Church. But the estate of marriage, stands by Gods ordinance, who hath giuen libertie of entrance into it, to all

men, that are out of the degrees forbidden in his law, without exception: and therefore the lawes and constitutions of men, cannot preiudice, or take away any mans libertie in that behalfe.

Secondly, all beleeuers are brethren and sisters in Christ, and therefore are spiritually allied each to other. Now if this spirituall al∣liance be polluted by marriage, or maketh marriage vndertaken, a meere nullitie; then no beleeuer shall marrie in the Lord: for Christians by this meanes must neuer match with Christians, but with Pagans and Infi∣dells.

Thirdly, this impediment is a superstiti∣ous inuention of Popish Canonists, onely to increase the Treasurie of their Church, by their multitude of dispensations. And it seemes that they are either ashamed of it, or wearie to beare the imputation thereof. For some of their owne Canons are against it, * 1.73 which doe allowe Godfathers children to marrie, and a man to marrie his godfathers wife. And the Coūcell of Trent, hath drawn * 1.74 this affinitie into a narrower compasse, which before was so farre inlarged, allowing the Witnesses themselues to be man and wife, not vrging all the three kinds of kinred, but onely some degrees of compaternitie.

III. Question, touching Baptisme. Whether children of ex∣communicate persons, which are cast out, and not holden as members of the Church, haue right to Baptisme?

For better resoluing of this Question, the ground of the answer is first to be laide downe, and then the answer directly to be made.

There are two texts of Scripture com∣monly alleadged, concerning the force and vse of Excommunication. The first, is Matth. 18. the second, is 1. Cor. 5. The scope of them both is, to shew, that the man which is excommunicated, is barred from the king∣dome of heauen. For he is not to be holden a true member of the church, but as a Hea∣then and a Publican: and therefore is put out of Gods kingdome, and deliuered vp to Sa∣tan. Of this waight is Excommunication.

Nowe in Excommunication, there are three iudgements to be considered. The first, of God: the second, of the Church: the third againe, of God.

The first is, when God doth hold any ob∣stinate sinner, guiltie of his offence, and con∣sequently guiltie of condemnation, vnlesse

he repent. This is the first sentence. The se∣cond, is the iudgement of Gods church vp∣on the offender, after that God hath holden him guilty. For the iudgement of the church, followeth the iudgement of God, and doth indeede nothing, but pronounce the partie guiltie, and subiect to condemnation. And the difference betweene them both, is onely this; That God holds the offender guiltie, and the Church declareth him so to be. Now the second iudgement is not to be giuen ab∣solutely, but with condition of repentance, and so farre forth, as man can iudge by the fault committed, as also by the word, which giues direction, how to discerne of the im∣penitencie of the sinner. The third and last iudgement is Gods, whereby he ratifies and confirmes that in heauen, which the Church hath done on earth: and this in order fol∣lowes the second.

This ground beeing laide downe, I come now to the Answer.

First therefore, the parties excommuni∣cate, are in some respects no members of Christs bodie, and in some respects they are.

They are not, in two regards. First, in that they are cut off from the companie of belee∣uers, by lawfull excommunication, and so haue no participation with them, either in prayer, hearing the word, or receiuing the Sacraments. The reason is: for that the acti∣on

of the Church stands in force; God ratifi∣ing that in heauen, which the Church doth vpon earth. Secondly, because by their sinne, they haue (as much as in them lieth) depri∣ued themselues, of the effectuall power of Gods spirit, which might rule and gouerno them.

But in other respects they are members, as will appeare, if we consider the diuers sorts of members.

Some are members not actually, and in pre∣sent, but in the eternall counsell of God, and are to be in time when they shall be called. Thus was Paul before his conuersion, and therfore he saies of himselfe, that God had seperated him from his mothers wombe, and called him by his grace. Gal. 1. 15. Also of himselfe and other beleuers he saies, when we were enemies, we were reconciled to God, by the death of his sonne. Rom. 5. 10. Some againe are members, only in shew and appearance; of which sort are hypocrites, which seeme by their outward profession, to be that they are not indeed, wherin they resē∣ble the wooden legge, that is cunningly fa∣stened to the body, but indeede is no legge, nor part of the body, wherto it is adioyned. A third sort are liuely members, which are v∣nited vnto Christ by faith, and haue fellow∣ship with God in him, beeing iustified, sancti∣fied, gouerned and preserued by his spirit; and withall doe feele, and shew forth the power of the same spirit dwelling in them.

Of these Paul speaketh, Rom. 8. 14. As many as are lead by the spirit of God, they are the sonnes of God. The fourth sort are decaied members, which though they belong to Gods electi∣on, and are plants truly ingrafted into the vine Christ Iesus, yet for the present, haue not a liuely sense of the power, and vertue of the spirit of Christ in them. These may fitly be resembled to the legge of a man, or some other part, that hath the dead palsie, which though it remaine for some time, without feeling, and vncapable of nourishment, yet beeing ioyned to the bodie, it may by ver∣tue of some strong medicine, be recouered, and made whole as the other.

Of this sort, are excommunicate persons. For in regard of their ingraffing, they are true members, and can not be quite cut off from the bodie of Christ, Ioh. 10. 28. though otherwise, they are not holden so to be, in a threefold respect.

One, in regard of men, because they are excluded, from their holy communion with the faithfull, by the Churches censure. The second, in regard of God, because that which the Church rightly bindeth on earth, is boūd in heauen. The third, in regard of them∣selues, because for a time, they want the power, and efficacie of the Spirit, vntill they be throughly touched with repentance, and beginne (as it were) to liue againe.

Now, though in these respects, they be

not esteemed members of the church, yet the truth is, they are not wholly cut off, from the societie of the faithfull. For the seede of faith remaineth in them, and that knits the bond of coniunction with Christ, though the sense thereof be lost, vntill they repent.

In this case, the partie excommunicate is, as a free man in bonds, who vntill he get out of prison, hath no vse of his freedome, and yet continues a free man still, though he re∣maine in prison. So also the childrē of God, may still be the children of God, though ex∣cluded from the cōgregation of the church, for some offences.

From this that hath beene said, ariseth the Answer to the Question propounded; name∣ly, that the children of such persons, as are excommunicated, are (notwithstāding their excommunication) to be baptised, because they are indeede, and in the iudgement of charitie, true members of the bodie of Christ, though in some other regards, they are not in present holden so to be.

Yet further besides the former grounds, consider these reasons.

First, children of parents, that are profes∣sed members of the church, (though cut off for a time, vpon some offence committed) haue right to baptisme, because it is not in the power of man, to cut them off from Christ, though they be excommunicated. Secondly, the personall sinne of the parent,

may not keepe the blessing from the child: and therefore not depriue him, of participa∣tion of the ordinance of God. Thirdly, we must alway put a difference betweene them, which doe not make separation from the church, and yet are grieuous offenders: and open Apostataes, that ioyne themselues with the enemies of the Church, to the ruine and ouerthrow of the truth of the Gospel. Fourthly, we must put a difference betweene those, that haue giuen vp their names to Christ, though fallen grieuously; and Turks, and Infidels, that are forth of the Couenant, and neuer belonged to the Church. Lastly, if the mercie of God inlarge it selfe to thou∣sands, yea to infinite generations: why should man be so hard hearted, as to make question, whether such Infants belong to the Couenant? and consequently keepe them from the Sacrament of Baptisme.

Out of this Question, ariseth a second;

Whether children borne in fornication, haue right to baptisme?

Ans. They are not to be kept from it. For the wickednes of the parent, ought not to preiudice the child, in things that belong to his saluation.

Yet in this case, some Cautions are care∣fully to be obscrued; as first, that the parent hold the true faith and religion: secondly, that he be by the Minister exhorted, to a true humiliation of himselfe, and to earnest re∣pentance

for his sinne committed, and that before the child be baptized. Thirdly, that their be some appointed, to answere for the Infant, besides the parents; and to make so∣lemne promise openly to the Church, that it shall be carefully brought vp, and instructed in the faith. And the same is to be obserued and practized, before the baptizing of the children of parents excommunicate.

IV. Question. How men are to make a right vse of their baptisme, when they become to yeares?

The not obseruing hereof, is the cause of many sinnes and corruptions in the liues of men. It is commonly holden a great fault in ciuill matters, for a man not to keepe his couenants. Much more is it a hainous sinne before God, not to keepe the promises, and pay the vowes, made vnto him.

For answere therefore to the Question, wee must first take this for a ground; That baptisme both for signification, force, vse, and fruit, continues not for a moment of time, but for the whole course of a mans life; It doth not respect onely the time past or present, but that which is to come, yea, that whole time, that a man hath to spend, from the very act of his baptisme to his death. A∣gaine,

baptisme is the true Sacrament of Repentance, for remission of sinnes; which being once receiued, remaineth a perpetuall * 1.75 testimonie and pledge of the everlasting co∣uenant of God, and of the continuall wash∣ing away of sinne in the blood of Christ.

This Ground premised, I come to the vse of baptisme, which is two fold.

The First is, that it serues to be a token, and pledge of Gods fauour towards vs, and that principally three waies.

First, in that it sealeth and confirmeth to vs, the free pardon and forgiuenesse of our sinnes. Thus Cornelius was baptized of Pe∣ter, after he had heard the Gospell preached, and receiued the Holy Ghost; that it might be vnto him a pledge, of the remission of his sinnes, Act. 10. 48. And in like manner, doth Peter exhort the conuerted Iewes, to repent them of their sins, & to receiue the Sacramēt of Baptisme, as a seale and pledge of Gods mercie, in the forgiuenes thereof by Christ, Act. 2. 38.

In regard of this vse, baptisme is of great force, to releeue the hart in distresse. For when any childe of God, feeles himselfe loden with the burden of his sinnes; the consideration and remembrance hereof, that God hath pardoned them all, and giuen him a speciall, and certaine pledge of his pardon in baptis∣me; will serue to stay and support his soule. Yea though his sinnes were of force, to make

a separation betweene God and him. Yet re∣membring, that his name is written in the Couenant of God, and that he hath by Gods mercie receiued the seale of the Couenant, he shall not neede to be much dismaied. When Satan tempteth him to doubt of his owne estate, in regard of his corruptions; even then let him haue recourse to his baptisme, and thinke of the earnest and pledge of Gods fa∣uour, which he hath receiued. Let him draw out his euidences, signed with the seale of Gods couenant, made vnto him in Iesus Christ; and that shall be sufficient to stoppe the mouth of Satan, and to repell his tempta∣tions.

Secondly, Baptisme is as a pledge of the vertue of Christs death. Doe you not know, saies Paul, that all we which haue beene baptized into Iesus Christ, haue beene baptized into his death? Rom. 6. 3. For they that beleeue, are by bap∣tisme conformed to Christ their head, be∣cause they are by it, buried together with him into his death. vers. 4.

This point is of excellent vse in our liues. For it teacheth a man, when his owne cor∣ruption mooueth him to sinne, and he is now euen in the Combate, (the Spirit lusting a∣gainst the flesh, and the flesh against the Spi∣rit;) even then, to call to memorie his bap∣tisme, wherein it pleased God, to seale vnto him the mortificatiō of his sinne, by the pow∣er of Christs death: and consequently to pray

earnestly vnto him, for the continuance of the same power in his his heart, for the con∣tinuall crucifiing of the old man; and the vt∣ter destroying of the body of sinne, Rom. 6. 6.

Thirdly, baptisme is a pledge vnto vs, of the Life of Christ, & of our Fellowship with him therein. For looke, as he beeing dead in the graue, raised himselfe to life, by his owne power; euen so, and more then so, being now in heauen glorified, doth he by the power of his Deitie, raise vp vs his mēbers, frō death to life, Rom. 6. 4. A certaine pledge whereof, he hath giuen vs in this Sacrament. Which also affordeth singular comfort and ioy vnto a man, euen in his greatest extremity. True it is, that man by nature is dead in sinne; yet God of his mercie, sealeth vnto him in baptisme, his rising from the death of sinne, to newnesse of life. True it is againe, that all men must die. Yet this is our comfort, that in baptisme God hath sealed to vs, euen our rising from the graue to life euerlasting; and all by the vertue and power of Christs resurrection. This is a comfort of all comforts, able to vp∣hold the soule of man, euen in the houre of death.

The second Vse of Baptisme is, that it serues to be a notable meanes, of our death vnto sinne, and that three waies.

First, by putting vs in minde, of mortify∣ing the flesh, and crucifying our owne cor∣ruptions.

For if we be baptized into the death of Christ, as Paul saith, Rom. 6. 3. then ought we not to continue in sinne, but to la∣bour by all meanes, as by praier, by fasting, by the word preached, and by auoiding all occasions of offence, to kill and destroy the corruption of our nature, and the wickednes of our hearts, Gal. 5. 24.

Secondly, it causeth vs to dedicate our selues wholly, vnto God and Christ; remem∣bring, that we once offered our selues to be baptized, (in the presence of the whole con∣gregation) in token that we should euer af∣terward, consecrate our soules and bodies vnto the Lord, and wholly renounce, and forsake the flesh, the world, and the De∣uill.

Thirdly, it causeth vs to labour, to keepe and maintaine peace and vnitie with all men; but specially with Gods people. For Baptisme is a solemne testimonie, of the bond of mutuall loue and fellowship, both of Christ with his members, and of the mem∣bers one with another. To this ende Paul saith, that we are all by one spirit, baptized into one bodie, 1. Cor. 12. 13. yea, and Baptisme is one of those things, whereby the vnitie of the Spirit is preserued in the bond of peace, Eph. 4. 5.

V. Question. Whether a man falling in∣to

sinne, after he is baptized, may haue any benefit of his Baptisme?

Answer. He may if he repent. And the rea∣sons are these.

First, his Indentures and Euidences remain whol, in respect of God, & his name is not put out of the couenant. Which is otherwise in the Evidēces of men. For if they be once can∣celled, a man cannot haue his name put into them againe,

Secondly, Baptisme is indeede (as hath beene said) the Sacrament of Repentance; and (as it were) a plancke or board to swimme vpon, when a man is in danger of the shippe∣wracke of his soule. Therefore if a man re∣pent, and be hartily sorie for his sinnes committed, he may haue recourse to his bap∣tisme, wherein was sealed vnto him, the par∣don of all his sinnes past, present, and to come; he standing to the order of his baptis∣me, beleeuing and repenting.

Thirdly, to them that fall euen after Bap∣tisme, there is hope of repentance, and conse∣quently of the fauour of God, if they be touched in hart with true remorse, and sor∣rowe for their offences. For hence it was, that Paul calls the Galatians (fallen after they had beene baptized) to the remembrance of the fauour of God, promised vnto them in

the Couenant, and sealed in their Baptisme, Gal. 3. 3. 19. 27. In the same manner, doth Iohn call the Churches of Asia, that had left their first loue, to repentance & conuersion, Apoc. 2. 5. 16. And the said Iohn, in Ecclesia∣sticall * 1.76 historie is said, to haue reclaymed a young man, who had most grieuously fallen after his Baptisme.

CHAP. X.

Of the Lords Supper.

THus much concerning the Sa∣crament of Baptisme. Now we come to the Sacrament of the Lords Supper; concerning the vse wherof, there are two principal Questions mooued.

I. Question. How farre forth men haue libertie, to vse or not vse the Lords Supper?

For the answering hereof, I propound three Rules.

The First. Euery man of yeares, liuing in the Church, and beeing baptized, is bound in conscience by Gods commandement, to vse the Lords supper. In the institution of

the Supper, the Lord gaue a Sacramentall Word; whereof there be two parts; a Com∣mādement, & a Promise. The Cōmandement is expressed in these termes; Take, eate, drinke, doe ye this. And it binds all men in the Church that are baptized, to the vse of the Lords Supper.

The second Rule. Euery man of yeares baptized, is to receiue it often. 1. Cor. 11. 26. As oft as ye shall drinke it in remēbrance of me. The reason is, because we haue need continu∣ally to feede on Christ. And herein the Lords Supper differeth from Baptisme; because by Baptisme, a man is once onely graffed into Christ; but being in Christ, he hath neede of∣ten and continually to be fedde in him, to life eternall. And this often nourishment of the beleeuer, is sealed vnto him, by the often vse of this Sacrament.

The third Rule. Euery man is to receiue, and vse the Lords Supper, according to the laudable custome of that Church, whereof he is a member, vnlesse there be a iust impedi∣ment. A iust impediment is that, which barres a man from the vse of the Supper, as Suspen∣sion, Contagious, and incurable sickenesse, Absence vpon a iust and weightie cause, as when a man is in his iourney, and such like.

The reason of the Rule is; first, if any man refuse to receiue it, when he may conueni∣ently, hauing no iust Impediment; so doing, he neglects and contemnes the ordinance of

God. Secondly, for a man to abstaine, when he is called to receiue it, though happily he may be excused, in regard of some reason in∣wardly knowne to himselfe; yet his absti∣nence is a bad example, and may giue offence to others. Thirdly, the man that may receiue, and yet will not, doth in effect, suspend and withhold himselfe, from the benefite of this holy Sacrament.

Now these three Rules, as they serue dire∣ctly to answer the Question in hand, so they doe plainly discouer some errours & faults, in the practise of sundrie persons in these daies. Some there be, that thinke it sufficient to receiue the Communion once by the yere, namely at Easter time. Whereas on the con∣trary, it is to be vsed, as oft as may be; consi∣dering that it is nothing, but the shewing forth of the Lords death till he come: which is not once or twise in the yeare, but often, yea continually to be remembred. Others ther are, that take liberty to thēselues, to com to this Table, & abstaine at ther pleasure; as if it were a thing arbitrary to themselues; which notwithstanding the Lord hath enioyned by expresse commandement, as hath beene said.

But some alledge for this their practise, that they are at variance with such and such persons, that haue done them wrong, and whom they cannot forgiue; and in this re∣spect, they were better abstaine, then

come vnprovided. To whom it may be said; that their vnfitnes in this and other respects, ought to be a strong motiue to induce them, at least to vse all holy indeauour, to prepare themselues euery day, rather then a meanes to keepe them backe. For if a man should ab∣staine vpon euery occasion of variance, dis∣contentment, and infirmitie, he should neuer receiue, and so consequently haue no benefit by this ordinance of God. Daily preparation therefore, is the more necessarie, that when they be called, and haue opportunitie, they may come as welcome guestes, vnto that heauenly banquet.

II. Question. How may a man rightly vse the Lords Supper, to his comfort and saluation?

Ans. Three things are required therevnto; A right preparation; a right Receiuing, and a right Vse of it afterward.

Sect. 1.

That Preparation is needefull, the com∣mandement of the Apostle plainely shewes, which is directed to al Communicants with∣out exception. 1. Cor. 11. 28, Let a man, that is, let euery man examine himselfe.

Now that a man may be rightly prepared, hee must bring with him foure severall

things.

First, Knowledge of the foundation of Religion, specially of the vse of both the Sa∣craments. That this is necessarie to Prepara∣tion, it appeareth by that, which Paul requi∣reth in a good Communicant, 1. Cor. 11. 26. to wit, the shewing forth of Christs death, which is done by confession and thanks giuing; and these two cannot be performed without knowledge.

The second thing required, is Faith For all Sacraments are seales of the righteousnes of faith, Rom. 4. 11. Now Faith is hereby dis∣cerned; when the heart of the beleeuer, con∣tents it selfe onely with Christ, in the matter of saluation; and doth beleeue, not onely that there is a remission of sinnes in generall, but that his sinnes are forgiuen to him, in par∣ticular.

The third, is Repentance, standing in a hearty sorrow for sinnes committed, in a ha∣tred and detestation of the same, and in a re∣solued purpose of amendment, and obedi∣ence for time to come.

Here we must remember, that renewed Re∣pentance for sinnes committed, is principal∣ly required before the Sacrament. For the Apostle chargeth the beleeuing Corinthes, with vnworthie receiuing, because they came in their sinnes, without renouation of their repentance.

The fourth, is Charitie towards man. For

this Sacrament is a Communion, whereby all the receiuers, ioyntly vnited together in loue, doe participate of one and the same Christ. And therefore, as no man in the old law, might offer his Sacrifice, without a fore∣hand agreement with his brother; so no Communicant may partake with others at this Table, without reconciliation, loue, and charitie.

Now further touching Preparation, there are three Cases of Conscience to be resol∣ued.

I. Case. What shall a man doe, if after preparation, he finds himselfe vnworthie?

Ans. There are two kinds of vnworthi∣nes; of an euili conscience, and of infirmitie. Vnworthines of an euill conscience is, when a man liues in any sinne, against his conscience. This we must especially take heede of. For it is proper to the Reprobate; and he that comes to the Table of the Lord vnworthily, in this sense, questionlesse he shall eate his owne iudgement, if not condemnation. The vnworthines of infirmitie is, when a man truly repents and beleeues, and makes conscience of euery good dutie, but yet sees and feeles wants in them all, and in regard hereof, him∣selfe vnfit to the Supper. Such vnworthines cannot iustly hinder a man, from comming to this Sacrament, neither is it a sufficient cause to make him to abstaine. The reason is, because the Lord requires not therein, perfe∣ction

of faith, and repentance; but the truth & synceritie of them both, though they be im∣perfect.

If it be demanded, how the truth of faith and repentance may be knowne? I answer, by these notes. I. If our faith be directed vp∣on the right obiect, Christ alone. II. If there be a hungring and thirsting, after his bodie and blood. III. If wee haue a con∣stant and serious purpose, not to sinne. IV. If there follow a change in the life. Thus we read, that many of the Iewes, in the daies of Hezekias, came to Ierusalem, and did eate the Passeouer, which had not clensed them∣selues, according to that which was written in the Law. And yet, for those among them, that had prepared their whole hearts, to seek the Lord, the text saies, that God heard the praier of Hezekias, and healed the people, though they were not clensed, according to the purification of the Sanctuarie, 2. Chron. 30. 18, 19, 20.

II. Case. Whether it be requisite to pre∣paration, that a man should come fasting to this supper?

Ans. It is not necessarie. For in the Pri∣mitiue Church, Christians did first feast, and at the ende of their feast, receiued the Lords Supper. And if receiuers bring with them, attentiue mindes, reuerent and sober hearts, it matters not, whether they come fasting or not. The kingdome of God, stands not in meates, and drinkes, as Paul saith, Rom. 14. 17.

III. Case. Whether such persons, as are at contention, and goe to law one with an other, may with good conscience, come to the Lords table? The reason of the Questi∣on is, because men thinke, when they goe to law, that they doe not forgiue.

Ans. There be three kinds of forgiuenes; of reuenge, of the penaltie, and of iudge∣ment. Ofreuenge, when men are content to lay aside, all hatred and requitall of euill. Of penaltie, when beeing wronged, they are con∣tent to put the matter vp, and not proceede to reuenge by inflicting punishment. Of iudgement, when a man is willing, to esteeme and iudge things badly done, as well done; and to iudge a bad man, no euill person, nor an enemie, though he be an enemie.

Of these three, the first is alwaies necessa∣rie. A man is bound in conscience, to forgiue the reuenge, and leaue that to the Lord, to whome Vengeance properly belongeth. But to the forgiuenes of penaltie and iudgement, we are not alway bound. We must shunne and decline iniuries offered, as much as pos∣sibly we can; but when they be offered, we may with good conscience, seeke a remedie of them, and vse any lawfull meanes, to de∣fend our selues.

Therefore I answer to the Question thus: That if a man, going to law with an other, forgiues him in regard of reuenge, when he comes to the Lords table; he doth his dutie.

For doing that, he is not bound to the other, as hath beene said.

Sect. 2.

The Second thing, in the right vse of the Lords Supper, is the right Receiuing of it. Wherein there be two things required.

First, the renewing of our Knowledge, or Generall Faith. And then secondly, the re∣newing of our Speciall Faith in Christ.

Let the reason of both be obserued. This Sacrament cōtaines many particular Signes; as not onely the bread and wine, but the a∣ctions about the same. The Signes may be thus distinguished. Some of them are repre∣senting signes; some are signes applying.

Representing signes are such, as doe liuely set forth vnto vs Christ, with his benefits; as the bread and the wine, the breaking, and the powring. Applying are those, that doe appropriate the same; as, the giuing, and re∣ceiuing of the bread and wine. The first sort serues properly to renew our knowledge: The second, to confirme the saine by appli∣cation.

Now answerable to the scope of the Sa∣crament, must be our right Receiuing, which consisteth, in renewing of our knowledge and faith, in the mysterie thereof.

Our Knowledge is renewed principally, by meditation in the vse of the Supper, after this manner.

First, when we see two signes to be recei∣ued, we must call to minde that Christ is our perfect Sauiour, that is, both bread and wa∣ter * 1.77 of life.

Secondly, when we behold the bread and wine, set apart by the Minister, and conse∣crated, by repeating the promise, and praiers made for that ende; we must remember, that Christ was ordained and appointed by God, to be our Mediatour and Sauiour. Ioh. 6. 27. Act. 2. 23. 36.

Thirdly, when we see the bread broken, and wine powred out; we are to meditate of Christ, that was crucified for vs, and broken, both by the first death, and paines of the se∣cond, whereby life and righteousnesse was procured vnto vs.

Fourthly, the giuing of the elements into the receiuers hands, offers vnto our medita∣tion, thus much; That God doth truly and really giue Christ, with his merits and effica∣cie, to euery beleeuing receiuer.

On the otherside, our Faith is renewed, by apprehension and application, in this man∣ner. When the Minister giues the bread and wine, and the communicant receiues them; at the same time, are we to lift vp our hearts to heauen, to apprehend Christ by faith; be∣leeuing him, with all his benefits to be ours; that he was made man for vs, that he suffe∣red, and died for the remission of our sinnes. For these outward symbolicall or sacramen∣tall

actions, serue to no other end, but to sig∣nifie vnto vs, these inward actiōs of the mind and will, whereby we apprehend and receiue Christ, to our saluation.

Here by the way, two Cases are propoun∣ded.

I. Case. What is to be done, if a man, after often receiuing, still doubteth, whether he hath faith or no?

Ans. He must striue against doubting, and indeauour to beleeue; being heartily sory for the weakenes and infirmitie of his faith; And let him withall consider and remember, that God hath not onely giuen his promise, but set apart this Sacrament, to be a special signe and pledge of his mercie contained in the promise, for the vpholding & strengthening of mans faith.

But some man will say; Mine indeauour is nothing, if doubting preuaile. Ans. It is not so. For if a man can be heartily sorie for his infirmitie; if he striue to beleeue; if in heart he hungreth and thirsteth after Christ, faith is begunne, and he in some sort doth appre∣hend Christ. The poore begger by the high way side, enioyeth the almes that is giuen him, though he receiue it with a lame and leprous hand. The stomacke that lothes physicke, if it receiues into it at the first, but one droppe of the potion prescri∣bed, and that in very weake and fainting manner, it will be able at length to take be∣nefit

by a greater quantitie, and in the meane time it receiues good. The man that is in close prison, if he sees but one little beame of the Sunne, by a small crevisse; by that very beame he hath vse of the Sunne, though he seeth not the whole body of the Sunne. In like manner, though our faith, the hand of our soule, be mingled with weakenes and corruption; though we feele neuer so little measure of Gods grace in vs; yea though our knowledge be neuer so small; yet it is an ar∣gument, that the Spirit of God beginnes to worke in our harts, and that we haue by Gods mercie, begunne to lay hold on Christ.

It will be said further; If I feele not Christ giuen vnto me by God, I doe not, nay, I can∣not beleeue. Answ. In Nature it is true, that Experience beginnes first, and then followes Assurance; but in Spirituall and Diuine things, there is a contrary course to be taken. For here, we must beginne with faith, and in the first place, simply beleeue Gods promises; and afterward we come, by the goodnes of God, to feele and haue experience of his mercie. This point was notably practised by Iehosaphat, who beeing in a great extremity, and seeing no way to escape, practised his faith in the first place, and said, Lord, we know not what to doe, but our eyes are towards thee. 2. Chro. 20. 12. And the like he taught the peo∣ple at the same time, ver. 20. Put your trust in

the Lord, and ye shall be assured. Thus Abraham is said, aboue hope, to beleeue vnder hope the pro∣mise of God, euen against sense, reason, and ex∣perience, Rom. 4. 18.

II. Case. If in the very instant of receiuing, a man feele his heart so hard, that he cannot lift it vp vnto God, what is then to be done?

Ans. First, hardnes of heart is two fold, sensi∣ble, and insensible. The Insensible hardnes of heart, is a great and dangerous iudgement. But the Sensible and felt hardnes, which is in Gods children, and which they feele and be∣waile in themselues, is rather a blessing, then a curse. Of this, the people of God complai∣ned, Esay. 63. 17. And it must not discourage any Communicant, but rather comfort him, because it is a signe of grace. For if ther were no grace in the heart, corruption & hardnes could not be felt.

Secondly I answer, that the benefit of the Sacrament, is not tied to the very instant of receiuing; but if before and after, a man lift vp his heart to God, he shall find comfort, though for the present, he hath not so liuely sense and feeling thereof, as he desireth. This alway provided, that the same partie be dis∣pleased with himselfe, that he cannot doe that which he would, and ought, nor in that measure, that is required. And such a one, must consider this to his cōfort, that though he doe not apprehend Christ, yet Christ ap∣prehendeth and accepteth him.

Sect. 3.

In the Third place; After the receiuing of * 1.78 the Sacraments, two things are required.

First, that Thankes be giuen vnto God, not onely in word, but in euery action of our life, for Christ, and all his benefits. Se∣condly, that not onely for the present, but e∣uer afterward, still we renue our faith, repen∣tance, and obedience.

But what is a man to doe, if after recei∣uing, he finde no cōfort? Ans. First he must ex∣amine, whether he hath truly beleeued and repented, yea or no; If he hath not, then the fault is in himselfe, and not in Gods ordi∣nance. If he hath, let him not be dismaied, for the ioy of the Spirit is sowne in his heart; and though it lie hidde for a time, yet at length it will shewe it selfe. Psal. 97. 11.

CHAP. XI.

Of Adoration.

THe Fourth Head of the out∣ward worshippe of God, is A∣doration; wherein we consi∣der two things. First, what it is? Secondly, what be the Que∣stions propounded concer∣ning it?

Sect. 1.

For the former. Adoration in generall, is an outward Worship, signifying and testifying * 1.79 the inward worship of the heart. More speci∣ally, by it we must conceiue, the bowing of the head, and knee; the bending and pro∣strating of the bodie; the lifting vp of the hands, eyes, and such like.

Adoration is two-fold; Religious, or Ci∣vill.

Religious Adoration, is that worship of God, in which Religion and Godlines is ex∣ercised, expressed, and signified. In it there be two things alwaies ioyned together, and yet distinctly to be considered. The first and principall, beeing the foundation of all the rest, is the intention of the minde, whereby God is conceiued, as an absolute and omnipotent Lord, knowing all things, yea the heart of man: hearing the praiers of all men, in al pla∣ces, at all times; the author, preseruer, and gi∣uer of all good things. The second, depen∣ding vpon the former, is the Outward prostra∣ting of the bodie, as the bowing of the knee, and such like, for this ende, to testifie our sub∣iection vnto God, as our absolute Lord, &c. This is it, which makes Adoration a true reli∣gious worship.

The other kinde of Adoration, is Civill, pertaining to the second Table, tearmed by some sociall; because it is the adoration or

worship, that fellow-creatures giue one to another. And this (as the former) hath in it two things. The one is, the Intention of him, that performeth it, which must be this; That the creature worshipped, is induced with ex∣cellent gifts of God; Or, that he hath a pow∣er of gouernment ouer vs. For one of these two, is euer the Ground of Ciuill Adorati∣on. The other is, the Action or Outward Ge∣sture of the bodie; in token that the crea∣ture worshipped, is indued with excellent gifts, and graced with authoritie before-na∣med: Here we must remember, that the bow∣ing of the bodie, &c. and in generall, all bo∣dily gesture performed, is one and the same, both in Religious, and Ciuill worship; and the distinction standeth onely in the intent of the minde.

Sect. 2.

Now the Questions about Adoration, are two.

1. Question. To what things is Ado∣ration due, and in what man∣ner?

Ans. We must distinguish the things that are; and they be of three sorts, or rankes. In the first ranke, comes God the Creator; in the second, the Creatures: in the third, the Work

of the creatures.

For the first; Adoration that is due to God the Creator, must not be sociall, (for we are not Gods mates and companions,) but onely Religious. Yea, all religious worshippe is due to God, and to him alone; which I prooue thus. The Devill when he tempted our Sauiour, desired no more of him, but the prostrating of his body; Yet vpon this ground, that he was the giuer and disposer of all the king∣domes of the earth, But Christ denies it, and answers, Thou shalt worship the Lord thy God, and HIM ONELY shalt thou serue, Math. 4. 10. Again, the very scope of Religious Ado∣ration, is to acknowledge the Godhead, and the properties thereof. And herevpon, it must be giuen to God alone, and consequently not to the creature, vnlesse we will acknow∣ledge a Godhead in the creature.

Here we are to remember two Caueats, touching Religious Adoration.

First, if Adoration be giuen to the true God, with a false and erronious intention, it makes him an Idol. For example; If the body be bowed, with this intent, to worship God out of the Trinitie, as the Turke doth; or if he be worshipped out of the Son, with the Iew; thus doing, wee worship not the true God, but an Idoll. The reason is, because God is so to be conceiued of vs, as he hath manifested himselfe in his owne word, and no otherwise. If otherwise, God is not conceiued, but an I∣doll

or fiction of the braine; and the Adora∣tion is not done to God, but to the Idoll.

Secondly, to worship God in, at, or before an Image, is Idolatry & superstion; and God so worshipped, is made an Idoll. For he that thus worshipps him, bindeth his presence, o∣peration, and grace, to those places, to which God never bound himselfe, or his presence, &c. God hath not appointed Images, to be pledges of these things, either by promise, or commandement. Hence it followeth, that the man, which worships God, otherwise then he would be worshipped, or lookes to be heard, when God will not be heard, is an I∣dolater. Againe, God expressely forbids the the worshippe of his Maiestie, in, at, or before any creature in heauen or in earth. Deut. 4. 16. 17. 18. 19.

But the Idolater in excuse of his sinne, is wont to pretend many things.

First, that whē he worshippeth, he intends not to worshippe the Image, but God in the Image. To this we answer, that it matters not what his meaning is. For let him intend what he wil, if God detesteth that manner of wor∣shippe, it is not to be tendred vnto him, in a∣ny sort. The Israelites worshipped not the calfe it selfe, but God in the calse, Exod. 32. 8. Yet then Moses saith, that they worship∣ped an Idoll.

Secondly he alleadgeth, that in the old Testament, God was worshipped before the

Arke; and that there he promised to heare the praiers of his people. Ans. The reason is not alike. For they had an expresse comman∣dement, giuen them by God, touching Ado∣ration before the Arke; and a promise, that they should be accepted and heard. But the Idolater hath no such commandement, or promise.

Thirdly, he obiecteth, that Subiects doe kneele downe before the chaire of estate in the absence of the King or Queene, in token of subiection due vnto them; and therefore much more may they to the Images of God, and Saintes in heauen glorified. Answ. This reason is also insufficient. For the kneeling before the chaire of estate, is a meere civill Testimonie of ciuill worshippe, and beeing referred to this end, to shew loyaltie and sub∣iection to lawfull Princes, it stands in force by the commandement of God. But there is no such warrant from Gods word, for bow∣ing to Images; neither is it his will, that they should be tokens, and pledges of his pre∣sence.

The second sort of things that be, are the creatures, which must be distinguished into foure kindes. I. Wicked Spirits. II. Good An∣gels. III. Liuing men. IIII. Men departed.

Touching wicked Spirits or Deuils, the Question is, What is the Adoration that is due vnto them?

Ans. They are the enemies of God, and

accursed of him; therefore no honour or ser∣uice belongs vnto them, by his will and ap∣pointment. And for that very cause, we are to haue no dealing with them at all. Nay, we are vtterly to renounce, and abandon, what∣soeuer things come from the Deuill, or his instruments; as namely all Spells, Charmes, Inchantments, &c. which serue to the wor∣king of wonders, and yet haue no such ver∣tue giuen them from God for that end, either by creation, nature, word, or institution.

Now concerning the good Angells; If they did now appeare vnto vs, and we had certaine knowledge thereof, we might adore them. But how? onely with ciuill and sociall worshippe. For so we read Gen. 19. 1. that Lot seeing twoo Angels comming towards Sodome, rose vp to meete them, and bowed himselfe with his face to the ground. By which example it appeareth, that though Angels may be a∣dored, yet not with Religious, or that which is mixed with Religious worship, but with worship purely & meerely ciuill. Wherevpon it was, that the Angell refused the worship done vnto him by Iohn, saying, See thou doe it not: I am thy fellow seruant, and one of thy bre∣thren, &c. Rev. 19. 10. I adde moreouer, that sith at this day, the Angels appeare not vnto vs; we may not worshippe them at all, either in ciuill or religious manner, albeit we must euer haue a reuerent estimation of them.

As for liuing men, Adoration meerely ci∣vill

is onely due vnto them, and that in re∣spect of the gifts of God, which we see to be in them, as also of their authoritie and place, which they haue amongst men. This is ex∣pressely inioyned in the fist Commandement, Honour thy father, &c. and confirmed also by the example of Abraham, who stood vp, and bowed himselfe, before the people of the land of the Hittites, Gen. 23. 7. Prouided al∣waies, that this Adoration, be according to the laudable custome of the countrey, where they liue.

But for worship, either simply religious, or mixt, it is in no sort to be yeelded them. Thus Peter (when Cornelius met him, and fell downe at his feete) refused to accept of the honour done vnto him; which notwithstan∣ding was not a diuine, but a mixed kinde of worship, performed vnto Peter, in a reuerent opinion of his person, as beeing more then an ordinarie man, Act. 10. 25, 26. In like man∣ner, Mordecai the Iewe denied to worship Haman, because the honour which the King appointed to be giuen vnto him, was an ex∣cessiue honour, hauing some diuine worship in it, such as was done to himselfe. Of the same sort, is the kissing of the Popes feete, which indeede is ciuill worship, but mixed with religious. For it is tendered vnto him, as to the Vicar of Christ, and one that can∣not erre; the like to which, is not done to a∣ny Emperour or Potentate on earth.

Lastly, touching dead men, or Saints de∣parted, as Peter, Paul, and the rest; all the worship we owe vnto them, is no more, but a reuerent estimation of their persons, and i∣mitation of their •…•…es. Religious or ciuill Adoration due vnto them, we acknowledge none; because neither we haue to deale with them, nor they with vs. Therefore Romish Adoration of them we renounce, as flat Ido∣latrie; considering it giues vnto them a Di∣uinitie, making them present in all places, to know our hearts, and heare our praiers at all times, which is the prerogatiue of God a∣lone.

Now for vnreasonable creatures, no Ado∣ration at all appertaineth to them, but onely a reuerent, and holy vse of them. For Adora∣tion, is a signe of Subiection of the inferiour to the superiour; but man is their superiour, and therefore he is to doe them no worship or seruice. And hereupon, we iustly condemne the Adoration of the reliques of Saints, of the bread and wine in the Sacrament, &c.

The Third sort of things, is the Worke of the Creature, to wit, Images. Where if it be demanded, what Adoration is due to them? I answer, None at all. Reasons. 1. We haue an expresse inhibition to the contrarie, in the third Commandement, Thou shalt not bowe downe to them, nor worship them, &c. 2. The superiour must performe no adoration to the inferiour. Now though it should be gran∣ted,

that they were the Images of God, yet man is a more excellent Image then they, and they are inferiour not onely to him, but euen to the baser sort of creatures. The wo•…•…e is one of the basest creatures vpon the earth, yet it is a worke of God. The I∣mage is a worke not of God, but of man. Man therefore may as well in all reason, and better, worship the worme, then the Image.

CHAP. XII.

Of outward Confession.

THe fift Head of Gods out∣ward worship, is Confession. I meane not the Ordinarie or Ecclesiasticall Confession, but that which is made before the Aduersarie. Concerning which, there be many Questions commonly made.

I. Question. Whether Confession of faith be necessarie, and when?

Ans. That Confession is necessarie, it ap∣peares by manifest testimonies of Scripture. 1. Pet. 3. 15. Be readie to giue an answer alwaies to euery man, that asketh you a reason of the hope

that is in you. Here is a flat Commandement for Confession. Againe, Rom. 10. 9, 10. If thou shalt confesse with thy mouth, and beleeue with thy heart, thou shalt be saued. For with the heart man beleeueth vnto righteousnes, and with the mouth man confesseth to saluation. And, Mark. 8. 38. Whosoeuer shall be ashamed of me, in this a∣dulterous generation, of him shall the sonne of man be ashamed also, when he commeth in the glorie of his Father, with his holy Angels. This is graunted of all Diuines, saue onely of some pestilent Heretikes.

The second part of the Question is, When Confession is to be made?

For answering whereof, this must be re∣membred for a Ground, that there is a di∣stinction to be made, betweene Comman∣dements affirmatiue, and negatiue. The Ne∣gatiue bindeth at all times, and to all times. For it is not lawfull at any time, for a man to doe euill. The Affirmatiue binds at, and in all times, but not to all times. For it commands a dutie to be done, which neuerthelesse is not at all times to be done. For example: To giue almes, is prescribed by an affirmatiue commandement, and yet almes are to be gi∣uen onely at fit times, and occasions. Here∣upon it pleased the Lord, to propound part of the Morall Law, in negatiue tearmes, be∣cause negatiues are of greater force. Now Confession; beeing commaunded not by a negatiue, but by an affirmatiue commande∣ment,

we are not bound thereunto, at, and to all times, but when iust occasion is offe∣red.

What then (may some say) are the especi∣all times, in which, Confession is to be made before the Aduersarie?

Ans. There are two principally, to which all the other may be reduced. The first is, when we are examined touching our Religi∣on, by them that are in authoritie, as by Ma∣gistrates, Princes, Iudges, &c. For at such time we are lawfully called to make confessi∣on of our faith, and may doe it with bold∣nes. Thus much the place before-named importeth, where we are inioyned to be readie to giue an account, &c. 1. Pet. 3. 15. that is, not to euery Examiner; but to those alone, who haue power and authoritie giuen them by God, for that purpose. And the same is im∣plied in Christs speech to his Apostles, Math. 10. 19. And ye shall be brought before gouerners and Kings for my sake, in witnes to them and to the Gentiles. And in this case, not to make profession of our faith, is in effect to denie Christ; to scandalize the Church, and greatly to preiudice the truth. The second time of Confession is, when in the want thereof, Gods glorie is directly impeached, the salua∣tion of men hindered, and our neighbour offended. And then we are necessarily to confesse, though no examination be made.

If it be here asked, How we may be able

to discerne of this time? The answer is; by Christian wisdome, which teacheth vs, that when by our silence, wicked men are embol∣dened to speake euill of Gods word, and weake ones occasioned to fall from the faith, then is the fittest time, to stand in the defence and maintenance of the truth. Out of these two times and cases, Christians haue libertie not to confesse, but may lawfully conceale their faith; nay (which is more) their per∣sons; by changing their habit and attire, vp∣pon this ground, because the affirmatiue commandement doth not alwaies binde.

Here it is obiected. First, that we are saued onely by faith, and therefore confession is not necessarie? Ans. We must consider faith two waies. First, as an instrument created in the heart, whereby we apprehend, and apply Christ with his benefites to our selues, for our iustification and saluation. Secondly, faith must be considered more largely, as it is a way, to bring vs to life euerlasting. Nowe in the first acceptiō, it may truly be said, that we are saued by faith alone. For there is no grace of God, where by we take hold of Christ, but faith. But if we take it in the second sense, as a way to life, then we may truly say, that it alone saueth not, but hope, loue, re∣pētance, good works, and all diuine vertues. In this sense Paul saith, we are saued by hope, Rom. 8. 24. because by it we wait for our saluation; and hope is the way, in which all

must walke that looke to be saued. Againe he saith; Momentany afflictions doe work vnto vs an eternall waight of glory. 2. Cor. 4. 17. But how? Not as causes, but as waies, signes, and markes, that giue vs direction to our iour∣neies ende. And thus, The woman is said to be saued by bearing of Children, 1. Tim. 2. 15. Which bearing and bringing vp of children, is no cause, but onely a way wherein she must constantly walke to glory. And though in mans iudgement, that may seeme a way of misery and death, yet indeede it is otherwise, if the Children continue in faith, loue, and holi∣nesse with modestie. Againe, the Apostle Iames saith, that Abrahams faith wrought together with his workes, Iam. 2. 2. which are likewise not to be vnderstood, as working causes, but as testmonies and euidences, declaring and manifesting that he was iust in the sight of God.

Secondly it is obiected, that confession of our faith to God is sufficiēt. For so Saint Paul seemes to say; Rom. 14. 22. Hast thou faith? haue it with thy selfe before God: Therefore confession before man is not needefull. Ans. The Apostle speakes not of that faith, wher∣by we are iustified and saued, but of that which standeth in a perswasion, of the vse or not vse of things indifferent. And this a man may keepe to himselfe, that is, he may so vse it, as he shall not thereby offend his bro∣ther. That commandement was giuen by

Paul for those times, when men were not fully perswaded of the vse of God creatures, as meates, drinkes &c. but to these times it is not.

II. Question. Whether it be lawfull for a man being vrged, to goe to I∣dol-seruice, and heare Masse, so as he keepe his heart to God?

Ans. It is not, and I proue it by the scope of the eigth and tenth Chapters of the first Epistle to the Corinthians, where the Apostle disputes the Question, whether the Corinthi∣ans might goe into the temples of Idols, and eate of meat offered vnto them, in the meane time, not partaking with Idolaters in the wor∣ship of the Idols? This he auoucheth to be vt∣terly vnlawfull, & for that purpose tells the Corinthians, That they cannot drinke of the cuppe of the Lord, and of the cuppe of Deuills. Now as this was vnlawfull for them, so it is vnlawfull for any Protestant, to goe to any Popish assembly, to heare Masse. Again, God is the Creator of the Body and Soule; there∣fore he is to be worshipped in both; & cōse∣quently we robbe him of his due, when we reserue our hearts to him, and giue our bo∣dies

to Idolls. To this purpose Paul exhorteth the Romanes, to giue vp their bodies a liuing sacrifice, holy, and acceptable vnto God, Rom. 12. 1. Which place vtterly condemneth the errour of some, who thinke, that God wil be content with the soule, and that they may bestowe there bodie, in the seruice of the De∣vill.

But against this Doctrine sundrie things are alledged. The first is, the example of Naa∣man, 2. Kings 5. 18. 19. who said to the Pro∣phet, when I bowe my selfe in the house of Rim∣mon, the Lord be mercifull to me in this thing. To whom Elisha answered, goe in peace. Here (say some) the Prophet giues leaue to Naaman, to worshippe in an Idols Temple.

To this, there be sundrie answers giuen. Some affirme, that Naaman speakes only of Ciuill, and Politique worship; and not of Religious. For his office was to kneele down in the Temple, that the King might leane vp∣on his shoulder, when he worshipped the I∣doll. And Naaman makes open protestati∣on, v. 7. that he will worshippe no God, but the God of Israel.

Others answere, and that more truly, that Naaman doth acknowledge it a sinne, to goe to the house of Rimmon, and therefore he craues pardon for it, at the hands of God, twice togither, ver. 18. and withall makes a vowe, that he will thenceforth offer, neither burnt offering, nor sacrifice, to any other

God, saue onely to the Lord, and hereunto Elisha answereth, Goe in peace.

Yet further it is answered, that Naaman requesteth the Prophet, to pray for him, that he might be constant in the seruice of the true God. And (in case he were drawne a∣gainst his purpose, by humane frailtie, to bow againe before Rimmon, with his King;) that the Lord in mercie would pardon his offence. And to this the Prophet yeeldeth, saying, Goe in peace. As if he should say, Goe to; I will pray for thee, to this ende and pur∣pose. This text therefore giues no warrant for bodily presence, in Idolatrous assemb∣lies.

The second Obiection. Iehu openly pro∣fessed the worship of Baal, and yet he dissem∣bled, meaning nothing lesse: 2. king. 10. 18. And the Lord commends him, for his dili∣gent execution of that, which was right in his eies, vers. 30.

Ans. Iehu is commended, not for his dis∣sembling, but for his diligence in destroying Achabs house, his religion, & the Priests, with all that belonged vnto them; though in other matters belonging to the seruice of God, he departed not from the sinnes of Ierobo∣am.

The third obiection. Dan. 3. 6. Nebu∣chad-nezzar made a decree, that whosoeuer would not fall downe and worshippe the golden I∣mage, should the same houre be cast into the mid∣dest

of an hotte fierie furnace. Now we doe not read, that any moe refused to obey but three, and therefore it seemes, that Daniel did worship the Image, as well as others.

Ans. Daniel was not accused as the three children were, and for that cause, there is no mention made of his refusall. Againe, put the case he had beene accused, yet the King tooke no knowledge of his accusation, be∣cause he was in fauour, both with him, and the people.

The fourth Obiection. Paul togither with foure men, that had made a vow, yeelded to purifie himselfe, according to the lawe of Moses, because he would not offend the weake Iewes, Act. 21. 24. And yet that Law concerning purification, as also the whole bodie of Ceremonies, was abrogated in the death of Christ. Now if he might doe that, which was vnlawfull, for the auoiding of of∣fence; why may not a man goe to Masse, and so preuent the scandall, which may be taken on the behalfe of the Papists?

Ans. It is true, that there was an end put vnto the Ceremoniall lawe by Christs death; yet it was not at the first wholly to be aboli∣shed, but by little and little. Againe the vse of ceremonies, remained as a thing indiffe∣rene in it selfe, till the Temple of Ierusalem was destroied by Titus, and the Church of the New Testament throughly planted. And till both these were accomplished, the vse of

the Ceremonial lawe was no sinne; provided, that it were not holden, or vrged, as a thing necessarie to saluation.

Now whereas it is saide, that we may be present at the Masse, for the auoiding of of∣fence; it may further be answered: first, that we are to doe our duties, though men be ne∣uer so much offended: for it was the rule of Christ in like case, Let them alone, they be the blind leaders of the blind, Matth. 15. 14. Se∣condly, we ought not to doe euill, that good may come thereof.

The fift Obiection. The Masse is Gods or∣dinance, appointed by Christ, though now it be corrupted by men. Ans. It is a most damnable Idol, yea worse then any Idol of the Gentiles; and the adoration performed therein, is most abominable, and hath more affinitie with grosse Gentilisme, then with the Institution of our Sauiour Christ.

III. Question. Whether any man, especi∣ally a Minister, may with good conscience flie in persecution? and if he may flie, when?

Sect. 1.

This Question consisteth of two parts. * 1.80 Touching the first. Sundrie men are of opini∣on,

that it is vtterly vnlawfull to flie in per∣secution; as Tertullian, who hath written a whole booke of this argument: and besides him, certaine Heretikes, named Circumcellio∣nes, in that part of Afrike, which we now call Barbarit, and some also of the sect of the A∣nabaptists. But the truth is, that sometimes it is lawfull to flie, though not alwaies. For proofe whereof, consider these reasons.

First, Christs commandement, Matth. 10. 23. When they persecute you in one citie, flie into an other. If it be saide, that this commande∣ment was limited to the times, wherein the Aposties preached in Iewry, and therfore is temporarie. I answere, No; for there can∣not any text of Scripture be brought, to shew that it was euer yet repealed. And the Apostles (who had receiued this commande∣ment, euen after Christs ascension, and the giuing of the holy Ghost,) being persecuted, did flie from one place to another, as we may read, Act. 9. 2. Cor. 11. If it be alleadged, that if this be a commandement to flie, then all must ••••ie; I answere againe, that though the commandement be generall to all per∣sons, and therefore euery Christian may law∣fully shunne apparent danger: yet the same is particular, in regard of circumstances, of time and place. For though all may flie, yet there be some places and times, wherin men may not vse that libertie, as shall appeare af∣terward.

The second reason, is taken from the ex∣ample of many worthy men recorded in Scripture. Iacob the Patriarch fled from the presence of his brother Esau into Haran, to Laban, Gen. 27. and againe, from thence to the land of his fathers. Gen. 31. Moses, after he had slaine the Aegiptian, fledde out of E∣gypt into Madian, where he liued 40. yeares, Exod. 2. And this was no rash flight, but a worke of faith, Heb. 11. 27. Obadiah the go∣uernour of Ahabs house, hid a hundreth men of the Lords Prophets, by fiftie in a caue, and fed them with bread and water, when Ieza∣bel would haue destroyed them, 1. King. 18. 13. Eliah being in feare of his life, fled from Iezabel into Mount Horeb, 1. King. 19. 3. A∣gaine, in the N. Testament, our Sauiour Christ being in danger, withdrew himselfe, Iohn 10. 39. and that sundry times, till the hower of his passion was come. Paul, when the Iewes tooke counsell together to kill him, was let downe by the brethren in a basket through a wall in Damascus. Act. 9. 25. And when the Grecians went about to slay him, hee was brought by the brethren to Cesarea and sent to Tarsus, ver. 29. 30. Againe, being in danger, he vsed Christian pollicie to saue himselfe. For, by saying he was a Pharisee, he made a diuision betweene his accusers, the Pharisies and Sadduces, and so escaped. Act. 23. 6. 7. And if that were lawfull for him to doe, then is it also lawfull for a man, by flight

to saue himselfe, in case of danger, whether he be a priuate man, or a Pastor.

Yet for the better clearing of the Answer, some allegations to the contrarie, are to be examined.

Obiection I. Persecution is a good thing, and that which is good, may not be eschew∣ed. Ans. Good things, are of two sorts. Some are simply good, in, and by themselues; as vertues, and all morall duties: and these are not to be eschewed. Some againe, are good onely in some respects. Of this sort are things Indifferent, which he neither cōman∣ded nor forbidden, but are good or euill, in respect of circumstances. And these may be eschewed, vnlesse we know that they be good for vs. Now persecution beeing of this kind, that is to say, not simply good, but one∣ly by accident, may be auoided; because no man can say that it is good or bad for him.

Obiect. II. Persecution is sent of God, for the triall and good of his Church. Ans. First, euill things sent of God, may be auoi∣ded, if he shewe a meane or way, how they may be auoided. For example: God sendeth sicknes, famine, the plague and sword; he sends also meanes, and remedies for the pre∣uenting, and remoouing of them, as physicke and foode, &c. And these we may lawfully vse for the said purposes: and in like manner may persecution be auoided, if God offer meanes of escape. Secondly, there is a two∣fold

Will of God, his reuealed, and his secret will. By his Reuealed will, he hath appoin∣ted, that in case of present daunger, when meanes of escape be offered, they may be v∣sed. Now because they that flie lawfully, are assured of Gods reuealed will, therefore in o∣bedience thereunto, they vse the meanes to saue themselues from danger. As for his Se∣cret will, because it is vnknowne, and there∣fore vncertaine vnto vs, we may not rashly presume thereof, and against his expresse will, refuse the meanes offered, but vse them rather, till God reueale the contrarie.

Obiect. III. To flie in persecution, is a kinde of deniall of Christ, and against con∣fession: he therefore that flies, seemes to make no confession, but rather to denie Christ.

Ans. Christian confession is double, open, or implicit. Open confession is, when a man boldly confesseth his faith, before the Aduer∣sarie, euen to the death. This is the greatest and highest degree of confession; and in it the holy Martyrs in former times, continued euen to the losse of their liues, vndergoing the punishment of death, inflicted vpon them by the Aduersaries of Christ Iesus, for the maintenance of the truth. Implicit is, when a man to keepe his Religion, is content to forsake his countrey, friends, and goods. This is a second degree, inferiour to the former, and yet it is a true Confession, acceptable to

God. And vnder this kind, comes Flight in persecution. Whence it appeareth, that law∣full flight in times of danger, is no deniall of Christ, nor yet against Confession. For some∣times it pleaseth God, to call men to pro∣fesse his name and truth openly, by suffe∣ring: sometimes againe, not openly by suffe∣ring, but by flying: & this latter way, though it be not so high a degree, as is the former, yet it is indeede and in truth, in the measure, a true profession of Christ, and pleasing vnto God.

Obiect. IV. Our Sauiour Christ com∣mands vs, Feare not them that can kill the bodie, Matth. 10. 28. Now if a man must not feare them, then he must not flie.

Ans. The text speaketh not of all feare, but of such feare, as tendeth to Apostasie, and causeth men to renounce faith, and good conscience. Againe, it speakes of that feare, whereby man feareth man more then God. Thirdly, it speakes of such feare, as by which a man is vrged to tempt God, by doing some thing that is repugnant to his will, and that out of his calling. Now when the Question is of Flight in persecution, we vnderstand not such a flight, as tendeth to Apostasie, or argueth the feare of man, more then of God, or that is repugnant to Gods will; but that a∣lone, whereby we vse the meanes offered, ac∣cording to his appointment; least we should seeme to tempt him, and bring vpon our

selues vnnecessarie danger. And thus the first part of the Question, is answered.

Sect. 2.

The second is, concerning the Time; when a man may flie, Minister, or other? And for better resolution thereof, we are to remem∣ber, that there be eight Conditions required in Christian Flight, especially that, which pertaines to the Minister.

The first is, if there be no hope of doing good, by his abode in that place, where the persecution is. But while he conceiues any hope of doing good, by teaching preaching, or otherwise, he may not flie. This, the Mini∣ster shall easily: discerne in Christian wise∣dome. To this purpose Paul, Act. 18. 10. ha∣uing a while preached at Corinth, and fin∣ding that the Iewes detested him, and his mi∣nisterie, intended a present departure thence. But the Lord appearing vnto him, by night in a vision, warned him to stay: for (saith he) I haue much people in this citie: that is, many that are to be conuerted, and brought vnto the faith. Euery Minister in his place, must haue a speciall care of furthering Gods king∣dome, whether it be by flying, or not fly∣ing.

The second Condition. Consideration must be had, whether the persecution be per∣sonall, or publique. Personall is that, which is directed against this, or that mans person.

Publique, which is raised against the whole Church. If it be directed against the person of the Pastor, he may vse his libertie. For it may be, that his flight will bring peace to the Ch•…•….

But what if the people will not suffer him to flie? Ans. They should be so farre, from hindering of him in this case, that they ought rather to succour and releeue him. Thus, when Demetrius had raised a tumult against Paul, vnder pretence of Diana, & he would haue presented himselfe vnto the people, in the common place; the Disciples suffered him not, Act. 19. 30. And what care they had of his preseruation, the same ought the peo∣ple to haue of their Pastor, in case of like pe∣rill. But, if the persecution be common to the whole Church, then he is not to flie. For it is necessarie, at such times especially, that those which are strong, should support and con∣firme the weake.

The third Condition. If there be in the Pastor a moderation of minde. For he must take heede of these two extremities, that he be neither ouercome with excessiue feare, nor through ouermuch confidence, runne headlong into apparent danger. And that he may auoide these extremities, he must first pray vnto God, for wisdome, courage, and constancie: and secondly, vse the consent and aduise of the Church, for his direction in this behalfe; that all things may be done

in wisdome.

The fourth Condition of lawfull flight is, that the Minister withdraw himselfe onely for a time, & not vtterly forsake his charge, and calling. Yea, if he be principally aymed at in the persecution, he may lawfully goe apart; and it is the dutie of the Church also, to see him conuaied away in safetie, till the persecution be ouer. And thus doing, he neither forsakes the Church, nor his calling; but onely vseth the meanes of his preseruati∣on, for the keeping of faith, and a good con∣science. This warrant, our Sauiour giues to his Apostles, Matth. 10. 23. When they perse∣cute you in one citie, flie into another. The ende of that commandement was, that the Apo∣stles might preserue themselues in safetie, till they had preached the Gospel, to all the ci∣ties of Israel, as the next wordes doe de∣clare.

The fift Condition. If after due triall and examination, he finde not himselfe sufficient∣ly armed with strength, to resist or beare the extremitie. For then he may retire himselfe, into some place of safetie; where he may liue to the glorie of God, keeping faith and a good conscience.

The sixt Condition is, If he be expelled, or banished by the Magistrate, though the cause be vniuft. For subiection is simply to be yeelded, to the punishments and corre∣ctions of Magistrates, though we doe not al∣waies

tender Obedience to their comman∣dements.

The seauenth is, If God offer a lawfull meanes, and way of escape; and doth (as it were) open a doore, and giue iust opportu∣nitie to flie. In this Case not to flie, (especial∣ly if he haue not strength sufficient to stand out) is a tempting of God.

The eight condition. If the danger be not only suspected, surmised, and seene a farre off; but certaine and present. Otherwise the Pastor falles into the sinne of Ionah, who fore-casted dangers in his calling, and there∣fore preuented them by flying to Tarsus.

These conditions being obserued, it may be lawfull both for Pastor and people to flie in times of persecution.

Sect. 3.

In the next place it may be demaunded, * 1.81 When a Pastor, or other may not flie?

For answer herevnto, the Signes of vnlaw∣full flight are to be considered, and they are principally foure.

The first is, when God puts into a mans heart, the Spirit of courage and fortitude, whereby he is resolued to abide, and stand out against the force of all enemies. Thus Paul, Act. 20. 22. went bound in the Spirit to Ie∣rusalem. Where, though he knew that bonds and afflictions did abide him, yet he would not be disswaded, but vttered these words of

resolution. I passe not at all, neither is my life deare vnto my selfe, so that I may fulfil my course with ioy, and the ministration, which I haue recei∣ued of the Lord Iesus, to testifie the Gospell of the grace of God. This motion of the Spirit is not ordinarie, yet in the time of hot persecution, it hath beene found, in many worthy instru∣ments of Gods glory, as may be seene in the Histories of sundry Martyrs, in the daies of Queene Mary. But one especially, (of whom I was credibly informed) that hauing this motion, not to stand out, and yet flying: for that very act, felt such a sting in his consci∣ence, that he could neuer haue peace till his death.

The second signe is, when a man is appre∣hended, and vnder the custodie of the Magi∣strate. For then hee is not to flie, because he must, in all his sufferings, obey the Magi∣strate.

Here a Question is mooued, Whether a man that is imprisoned, may breake prison?

To this, Popish Schoolemen answer, that he may; if the cause of his imprisonment be vniust. And sutable to this assertion, is the common practise of Papists. We on the con∣trary say, and that truly, that no man being in durance, may vse any vnlawfull or violent meanes to escape; for we may not, at any hand, resist the Magistrate in our sufferings. Seruants are commanded, to subiect them∣selues with patience, vnto the vniust corre∣ctions

of their Maisters, 1. Pet. 2. 19. And this reason is giuen; For it is thankeworthy, if a man, for conscience toward God, endure greife, suffering wrongfully. The Apostles, being in prison, v∣sed no meanes to deliuer themselues; but when the Angell of the Lord had opened the prison dores, then they came forth, and not before, Act. 5. 19. And that which Peter and the other Apostles did, must Pastors and other men also doe, in the like case, for Reli∣gion sake.

The third signe, When a man is bound by his calling and ministerie, so as in it, he may glorifie God and doe good to the church by preaching; thē he must not fly. For, the duties of a mans calling, must be prefer∣red before any worldly thing whatsoeuer, whether body, goods; friends or life, &c.

The fourth signe. When God in his pro∣vidence, cuts off all lawfull meanes and waies of flying, he doth then (as it were) bidde that man stay and abide. I say, lawfull meanes; because we may not vse those that are vnlawfull, but rather rest contented, and resigne our selues wholly to Gods will and pleasure. Wee must not doe any euill, that good may come thereof; and of two evills, not onely not the lesse, but neither of both is to be chosen. So much of Confession.

CHAP. XIII.

Of an Oathe.

THe sixt head of Gods worship is, an Oath; concerning which, three Questions are to be handled.

• I. What an Oathe is?
• II. How an Oathe is to be taken?
• III. How farre forth it bindeth, and is to be kept?

Sect. 1.

I. Question. What is an oathe?

An Oathe, is a religious, and necessarie * 1.82 confirmation of things doubtfull, by calling on God, to be a witnesse of truth, and a re∣venger of falshood.

First, I call it, a Confirmation; for so the Holy Ghost speaketh, An oath for confirmation, is a∣mong men an ende of all strife. Heb. 6. 16.

Secondly, I terme it a religious confirmation, because an Oath is a part of Gods Religion and worshippe; Yea it is sometimes put for the whole worshippe of God; Esay. 19. 28. In that day, shall they swear by the Lord of hosts,

that is, they shall worship the true God.

Thirdly I adde, a necessarie confirmation, be∣cause an Oathe is neuer to be vsed, in way of confirmation, but onely in case of meere necessitie. For when all other humane proofes do faile, then it is lawfull, to fetch testimonie from heauen, and to make God himselfe our witnes. In this case alone, and neuer els, it is lawfull to vse an Oathe.

Fourthly I say, in which God is called vpon, as a witnes of the trueth, and a reuenger of false∣hoode. This is added in the last place, because herein alone, stands the forme and life of an O••the; that in things doubtfull; we call God as a witnes of truth, and a iust revenger of the contrary. There be sundry kindes of con∣firmatiō, as the affirmation, the asseueration, and the obtestation. And by this Clause, an Oath is distinguished from them all; because in it, we call vpon God to giue witnesse to the thing avouched, but in the other three we doe not.

Now touching this last point, of the forme and life of an Oathe, three Questions are to be answered, for the better clearing of the whole doctrine.

I. Question. Whether an Oathe taken by Creatures be a true Oath, and to be kept?

Ans. An Oathe by creatures, is an Oath, though vnlawfull. For though there be not in it, a direct invocation of God for witnesse, yet when we call the creature to giue testi∣mony,

we doe then indirectly cal vpon God, because he is seene in them; and looke how many creatures there be in the world, so ma∣ny signes are they of Gods presence. This answer Christ himselfe maketh, Matth. 23. 21, 22. He that sweareth by heauen, sweareth by the throne of God, and by him that sitteth thereon, that is, by God himselfe.

II. Question. Whether an oath by false gods, be a true oath or no? for example, the oath of the Turke by Mahomet; the oath of Laban, by the gods of Nachor, that is, by his Idols: when as in them, there is no inuoca∣tion of the true God of heauen and earth.

I answer as before; though it be not a lawfull oath, yet it is in value & effect an oath. For though that thing be a false god indeed, by which it is taken; yet it is the true God, in the opinion of him that sweareth. Thus Mahomet is to the Turke, in stead of the true God, and is honoured of him as God: and therefore his oath by Mahomet, is a true oath. Thus when Iacob in the couenant that he made with Laban, sweares by the feare of his father Isaak, and Laban by the Idols of Nachor; Iacob accepted the oath which was tendered to him, in the name of a false god; which he would not haue done, if it had not beene an oath at all. And hence the Case is plaine, that swearing by a false god, is an oath: and therefore bindeth the swearer in Conscience, thought it be vnlawfully taken.

III. Question. If in euery oath, God ought to be cited as a witnes, how then can God sweare by himselfe, seeing none can witnes vnto him?

Ans. This description of an oath, where∣by the creature sweareth, includes not that oathe, whereby God sweareth. For the ende why God sweareth is, to binde himselfe (as it were) with a bond vnto man, whereby he would haue man to repute him a lier, and no God, if he failes and keepes not his promise. Thus the Lord sweares in his wrath, Hebr. 3. 11. If they shall enter into my rest. The words of the oath, are to be vnderstoode with this clause, If, &c. then let me be holden as no God, or as a false god. And in this manner is God said to sweare, when he manifesteth to man, that he is content to be counted no God, if that which he auoucheth by oath, be not performed.

Furthermore in every Oath, there be foure distinct things. First, an Asseueration of the truth; which should be avouched, though there were no oath taken. Secondly, a con∣fession or the omnipotent presence, wise∣dome, iustice and truth of God; whereby we acknowledge, that he is the searcher and knower of the heart; yea that he is both wit∣nesse, iudge, and reuenger of falshood and ly∣ing. Thirdly, Prayer and Inuocation, where∣by God is called vpon, to giue testimonie to the conscience of him that sweareth, that he

speakes nothing, but the truth. These two actions, of Confession and Invocation, doe make an othe, to be no lesse a true and pro∣per part of Gods worshippe, then praier it selfe. Fourthly, Imprecation, in which a man acknowledging God the the iust reuenger of a lie, bindes himselfe to punishment, if he shall sweare falsely, or speake an vntrueth wittingly or willingly.

Now, though these be the distinct parts of an Oath, yet all of them are not expressed in the forme of euery oath; but sometimes one, sometimes two of the principall, and the o∣ther concealed, but yet alwaies vnderstood. For example. The Prophet Ieremie teacheth the people of Israel a forme of swearing, Thou shalt sweare, The Lord liueth, Ierem. 4. 2. In which, there is expressed onely the second part, Confession, and in that, the rest are to be vnderstood. Againe, the words of Ruth to Naomi, The Lord doe so to me, and more also, if ought but death depart thee and me, are onely an Imprecation, in which the other parts are infolded. So, the othe which God maketh, Heb. 3. 11. If they shall enter into my rest, is ex∣pressed onlie by imprecation, and the other parts vnderstood, though they be not men∣tioned. In common speach betweene man and man, it is vsually avouched, (though most wickedly,) If it be not thus or thus, let me be banged, I would I were dead, I would I might neuer mooue hence, &c. Now this auouchment,

howsoeuer it may be taken, is indeed a form of swearing, in value and force all one with the oath of God, when he saith, If they enter into my rest, let me be no God, but a deceiuer.

Sometimes two parts of the foure, are ex∣pressed, and the rest vnderstood. 2. Cor. 1. 23. Now I call God to record vnto my Soule. Here Invocation with Imprecation, is vttered in speach, and the other two conceiued in the minde. By these particulars, we see it vsuall in Scripture, to propound formes of swea∣ring, by expressing some one, or two particu∣lar parts in stead of the rest, yet so, as the parts concealed be all vnderstood, for other∣wise the othe is not formalland entire.

Sect. 2.

II. Question. How an Oathe is to be ta∣ken in a good and godly man∣ner?

For the answering hereof, two Rules are to be remembred.

The first Rule. He that will take an Oathe by the name of God, must sweare in truth, in iudgement, in righteousnesse. Ierem. 4. 2. Here three vertues are required in a lawfull Oathe.

First, that it be made in truth. And wee must know, that there is a double truth, the

one, of the thing spoken, the other, of the minde wherein it is conceiued. Truth of the thing is, when a mans speech is framed according to the thing, as it is indeede, or as neare as possibly may be; and that because God is truth it selfe: This is called by Schoolemen, Logical veritie. Sometimes by reason of mens frailtie, this truth is wanting, because we know not things as they are. The truth of the minde is, when a man speakes or sweares as he thinketh, or is in conscience perswaded of the thing; and this the Schoolemen tearme, Morall veritie. Now, though the first of these two be wanting, yet the latter must necessa∣rily be in an oath, least we fall into per∣iurie.

The second vertue is Iudgement, that is, prudence or wisdome. This Iudgement re∣quires discretion, and consideration, princi∣pally of fiue things. First, of the thing in que∣stion, which is to be confirmed. Secondly, of the nature of the oath, that is taken. Thirdly, of the minde, and true meaning of him that sweareth. Fourthly, of the particular circūstā∣ces, of time, place, & persons, when, where, and before whome he sweareth. Fiftly, of the euent or issue of the oath. All these are duly to be regarded, that we sweare not rashly, or vnaduisedly.

The third is Iustice, wherein also care must be had of two things. First, that the point to be confirmed, be lawefull. And it is then

lawfull, when it may stand with pietie, and charitie. Secondly, that the occasions of ta∣king the oath, be also iust; and they be chief∣ly foure. I. When it may further Gods glo∣rie and worship: or serue to prooue some do∣ctrine of saluation, in whole or in part. II. When it may tende to the furtherance of brotherly loue; or to the preseruation of our neighbours life, goods, or good name: or further, to the confirmation of some league, couenant, or contract made betweene par∣ties, vpon good ground, and for good and necessarie purposes. III. When it serueth, to releeue a mans owne priuate necessitie; as when one sweares to maintaine his owne good name, goods, or life; to confirme his owne faith and truth in contracts. An exam∣ple hereof we haue in Paul; who to confirme the Romanes, in the perswasion of his loue and care of their saluation, saith, God is my witnesse (whome I serue in my spirit, in the Gospel of his Sonne) that without ceasing, I make menti∣on of you, Rom. 1. 9. And againe, to keepe his owne credit and good name, among the Iewes, I say the truth in Christ, I lie not, my con∣science bearing me witnesse, in the holy Ghost, Rom. 9. 1. IV. When the Magistrate doth exact it, by order of iustice. This, though it be a iust occasion, and warrant of an oath, yet three Caueats are in it to be obserued.

First, that the oath be administred lawful∣ly, not against pietie or charitie. Secondly, he

which takes an oath, tendered by the Magi∣strate, must sweare according to the minde and meaning of the Magistrate who exacts the oath, and not according to his owne pri∣uate intent. Thirdly, he must not sweare am∣biguously, but in a simple sense, so as the words of his mouth, may be agreeable with that, which he conceiueth in his heart. Psal. 15. 2. And whatsoeuer oath is taken without obseruation of these Caueats, the same is not taken in truth, but in fraud and deceit. Po∣pish teachers affirme, that in some cases, they may sweare in a doubtfull meaning: And this they practise in time of daunger, when beeing conuented before the Magistrate, and examined, they answer Yea in word, and conceiue a negation, or No in their mindes. A practise most impious, and flat against this excellent Rule of the Prophet, that a man should sweare in truth, iudgement, & iustice.

The Second Rule is, That the forme in which the oath is propounded, must be a plaine, simple, and direct forme, wherein God is directly called to witnesse. For his worship is directly to be giuen to him: and therefore the oath also, beeing an Inuocati∣on of his name, and a part of his worship, is directly to be made.

That the meaning of this Rule, may the better appeare, one Question is to be answe∣red; Whether in the Forme of an oath, a man may not sweare, directly by creatures, and

indirectly by God?

Most of the Popish sort, and some Prote∣stants hold, that he may. But the truth is o∣therwise. I say vnto you (saies our Sauiour) sweare not at all: neither by heauen—nor by the earth—nor by thy head, &c. Matth. 5. 34. In which words, he forbids all indirect oathes, whereby men sweare directly by creatures, and indirectly by God: for so did the Pha∣risies. Againe, if a man might sweare by creatures, and conceale the name of God, it would diminish his Maiestie and authoritie, and much deceit might be vsed: for the swearer might say, that he sware not, but on∣ly vsed an obtestation.

Against this it is obiected. I. That Ioseph sware by the life of Pharaoh, Gen. 42. 25. therefore it may seeme, that oathes by crea∣tures are not vnlawfull. Ans. First, it may be said, that Ioseph sinned in so swearing: for therein he imitated the Egyptians, who sware by the life of their King. Secondly, it may be answered, that Ioseph doth onely make an asseueration, and not an oath.

Obiect. II. The Church in the Canticles takes an oath, by the Creatures. Cant. 2. 7. I charge you, daughters of Ierusalem, by the roes, and by the hinds of the field, &c. Ans. It is no oath, but an obtestation, wherby the Church calls the creatures, to witnesse her earnest affection to Christ. The like is made by Mo∣ses, De••••. 30. 19. when he saith, I call heauen

and earth to record against you this day. And by Paul, in his charge to Timothie, 1. Tim. 5. 21. I charge thee, before the elect Angels. In which, and the like speeches, there is no swearing, but a kind of citation, or summoning of the Creatures as witnesses. And there is great difference betweene an oath, and an obtestati∣on. In the Obtestation, there is no more, but a calling of the creature to giue testimonie, the matter beeing already apparent and ma∣nifest. But in an Oath, where the matter is not so manifest, God is made not onely a witnesse, but also a iudge and reuenger.

Obiect. III. Saint Paul sweares by his re∣ioycing in Christ, 1. Cor. 15. 31. which reioy∣cing was a created passion, or a creature. Ans. That was also an obtestation, or a word of auouchment, and asseueration; and not an oath. For it is all one, as if he had said thus; My sorrowes and afflictions, which I indure for Christ, would testifie (if they could speak) that as certenly as I reioyce in Christ, so certenly I die daily.

Obiect. IV. Abigail sware to Dauid by the creature; As the Lord liueth, and as thy soule liueth, 1. Sam. 25. 26. Ans. The former part of her speech, may be called an oath, but the latter is onely an obtestation, or ear∣nest auouchment, ioyned with an oath.

Now, although it be in no sort, lawfull to sweare by creatures, yet when a man swea∣reth directly by God, he may name the crea∣tures

in way and forme of an oath; specially if he make them as his pawnes, and pledges, set before God, that he may in iustice, be re∣uenged vpon him in them, if he lieth and sweareth not a truth.

Sect. 3.

III. Question. How farre-forth doth an Oath binde, and is to be kept?

The answere to this Question is large, and * 1.83 therefore for orders sake I distinguish it into two parts, and first I will shew when an oath bindes, secondly when it bindeth not.

For the first; An Oathe taken of things cer∣taine, lawfull, and possible, is to be kept, yea and bindes alwaies, though it bee tendred even to our enemies; To this purpose God hath giuē special Commandemēnt in sundry places. Numbers. 30. 3. Whosoeuer sweareth an oath, to bind his soule by a bond, he shall not break his word, but shall doe, according to all that pro∣ceeds out of his mouth: Mat. 5. 33. Thou shalt not forswear thy selfe, but shalt performe thine oathes vnto the Lord: Exod, 20. 7. Thou shalt not take the name of the Lord thy God in vaine; that is, lightly and rashly. But Gods name is taken in vain, when an oathe made of things law∣full and possible is not kept; Dauid, at the humble request of Shimei, (who had before

cursed him) pardons his fault for the time, & sweares to him that he should not die, 2. Sam. 19. 23. Dauid made conscience of this oathe, knowing himselfe to be bound thereby, and therefore till his death he kept it; onely hee charged Solomon not to count him inno∣cent. 1. King. 2. 9.

Now for the better clearing of the an∣swer, we are to consider four particular cases touching this point.

I. Case. What if a man take an oath by false Gods, whether is he bound to keepe it, yea or no?

Ans. He is, and the reasons are these; First from the like. There was a question among the Scribes and Pharises, Matt. 23. 16. whe∣ther a man swearing by the creature were a debter or no? The Pharisees taught, that if a man sware by creatures, the oathe did not binde; But Christ vers. 20. affirmeth, that he that sweares by the Temple, or by the Altar or by heauen, sweares by God indirectly, & so takes an oathe, though not a lawfull oath; and thereupon remaines bound, and is a debter; now by propotion he that sweares by false Gods, sweares by God indirectly, because the false God is, in the opinion of him that sweares, a true God, and so his oath bindeth, and is to be kept. Secondly, Abra∣ham accepts the oathe that Abimelech tendreth vnto him in the name of a false God, Gen. 21. 23 So doth Iacob accept of the

oathe made vnto him by Laban, Gen. 31. 53. which they would not haue done, if their oathes had not beene sufficient bondes, to binde them to obseruation, and perfor∣mance.

It will be said; He that admits of an oathe by an Idoll, doth communicate in the sinne of him that sweareth. Ans. In case of necessi∣tie, a man may admitte of such an oath, with∣out sinne. A poore man, beeing in extreame want, borroweth of an vsurer vpon interest. It is sinne to the vsurer to take it; but it is not so in the poore man, who is compelled by the vsurer to giue interest: Thus the poore man doth vse well the iniquitio of the vsu∣rer: So it is in an oath; A Godly man may well vse, and take benefite by the wicked oathes of Idolaters, so farre forth as they shall serue for the ratifying, and confirming of lawfull couenants.

II. Case. If a man take an oathe, and after∣ward endure hurt or dammage by it, whe∣ther is he then bound to keepe his oath or no?

Ans. If the losse he but temporary and pri∣uate, (the oath beeing made of a thing law∣full) it must be indured. For Dauid reckoneth it among the properties of a good man, That he sweareth, and changeth not, though it be to his hurt, Psal. 15. 4.

And here a difference is to be made be∣tweene a promissorie oath, and a single promise.

A single promise may be reversed by the will, and consent of him, to whom it is made; but a promise made by an oath, is to be kept, though losses and hinderances ensue therevpon. For the reuerence we beare to the name of God vsed in the oathe, ought to be of greater force with vs, then any priuate hinderance or inconueniēce, which may be∣fall vs, vpon the performance of the same.

III. Case. Whether doth an oath binde conscience, whereunto a man is drawne, by fraud and subtiltie?

Ans. If the oath be of things lawfull and possible, it bindeth and is to be kept, though we were induced to it by deceit. Ioshua de∣ceiued by the Gibeonites, was brought to make Couenant of peace with them, and to bind it by an oath: Now perceiuing after three daies, that they had wrought it by craft, he would not touch them, in reuerence of the oath, that he had taken. Iosh. 9. 18, 19, 20. And about 300 years after, whē Saul had slaine certaine of the Gibeonites, the Israe∣lites for that fact, were punished with three yeares famine; which could not be staied, till seauen persons of Sauls house were hanged vp in Gibeah. 2. Sam. 21.

IV. Case. What if a man take an oath by feare and compulsion, is he to keepe it, yea or no? For example. A man falling into the hands of theeues, for the safetie of his life, is vrged to take a solemne oath, that he will

fetch and deliuer them some portion of mo∣ney, and withall neuer disclose the parties. The oath beeing thus taken, the Question is, whether he be bound to keepe it?

Ans. Some Diuines are of opinion, that the oath is to be kept, and some say no: but generally it is answered, that it must be kept, because this feare did, not abolish the con∣sent of his will. But if it be alleadged, that in so doing, he shall hurt the Common-wealth: Answer is made, that if he doe not sweare se∣crecie, he may in probabilitie bring greater damage to the weale publike, in depriuing it of a member, by the losse of his owne life. But it will be saide, by this meanes he main∣taines a theefe. Ans. Be it so: yet he re∣maines excusable, because that was not his intent, but onely to preserue his owne life, to the good of the Common-wealth.

Thus the most and best Diuines doe hold. But for my part, I leaue it in suspense; though it seemes in likelihood that the partie which sweares silence, doth after a sort maintaine theft, and communicate with the sinne of the robber: and further giues occasion, that others may fall into the like hazard and ieo∣pardie of their liues. And so much of the first part of the Answer.

The second part of the Answer to this third maine Question followes: namely to * 1.84 shew, when an oath bindes not. An oath doth not binde in sixe Cases.

I. When it is against the word of God, and tends to the maintenance of sinne. The reason is, because when God will not haue an oath to bind it must not bind: For an oath must not be a bond of iniquitie. Hereupon Dauid hauing sworne a rash oath, to destroy Nabal and his house, and beeing staied from it by the Lord in the meanes of Abigail; he praiseth God in this manner: Blessed be the Lord God of Israel, which sent thee this day to meete me, and blessed be thy counsell, and blessed be thou, which hast kept me this day, from cōming to shed blood. 1. Sam. 25. 32, 33.

II. If it be made against the wholesome lawes of the Commonwealth; because euery soule must be subiect to the higher powers. Rom. 13. 1.

III. If it be taken of such persons, as want reason; as of children, mad-men, or fooles; because they know not what they sweare: and there can be no binding of Conscience, when he that sweareth wanteth reason to discerne what he doth.

IV. If it be made by those, who are vnder the tuition of their superiours, and haue no power to binde themselues; as by children which are vnder the gouernment of their Parents: For these are part of their parents goods, and therefore not fit to vndertake an oath, without their consent. Neither are they to choose a calling, or make any contract of themselues, but onely by the direction and

aduise of their parents; though some of the Popish sort do erroniously teach, that a child may binde himselfe by oath, to become a Monke of this or that order, without Con∣sent of Parents.

V. If it be made of things impossible: for then it is a vaine oath.

VI. If at the first it were lawfull, and af∣terward become impossible and vnlawfull. For such oathes God himselfe may be said to reuerse. Thus if a man bind himselfe by oath to liue in single life without marriage, and after findes that God-hath not giuen him the gift of continencie; in this case, his oath becomes impossible to be kept, and there∣fore beeing reversed by God, and becōming vnlawful, it may be broken without impiety.

To these sixe, the Papists adde two other. The first, when the oathe is made vpon cu∣stome. And they put this example; If two men going out of a dore or ouer a bridge, the one sweares by God that he will not goe first; likewise sweares the other: yet at the last after contention, one of them goes first. In this case, saies the Papist, the othe bindes not. Ans. Custome cannot make that, which is sinne, to be no sinne, or periurie, to be no periurie: but rather doubles the sinn, & makes it aboue measure morevile & abhominable: and they that giue themselues to this vsuall, and customable swearing, cannot but often∣times become guiltie of flat periurie.

The Second Case is, when the Superiour power, that is, the Pope, or other inferiour Bishops, giue order to the contrarie, by re∣laxation or dispensation. Ans. It is falfe. For in euery lawful oath there is a double bond; one of man to man, the other of mā to God. Now if in the oath taken, man were onely obliged to man, the oath might be dispense∣able by man: But seeing man, when he swea∣reth to man, sweareth also to God, and ther∣by is immediately bound to God himselfe; hence it followeth, that an oath taken, can∣not haue release from any creature. There∣fore our Sauiour Christs commandement is, Thou shalt not forsweare thy selfe, but shalt per∣forme thy oathes, to whome? to the Lord. Math. 5. 33. And the oath that passed betweene Dauid and Ionathan, is called The Lords oath, 2. Sam. 21. 7 and 1. Sam. 20. 8. God will haue the oath to binde, as long as seemeth good vnto him; yea and cease binding, when it pleaseth him. And that which himselfe bindeth, or will haue to be bound, no crea∣ture can loose; The things which God hath cou∣pled, let no man separate. Math. 19. 6. And here∣in the Pope shewes himselfe to be Anti∣christ, in that he challengeth power to dis∣pense with a lawfull oath, made without er∣ror or deceit, of things honest and possible.

Out of this answer, another Question may be resolued; namely, when doth a man com∣mit Periurie?

Ans. 1. When a man sweares that which he knowes to be false. 2. When he sweares that, which he meanes not to doe. 3. When he swearing to doe a thing, which he also meanes to doe, yet afterwards doth it not. In these three, the not performing of an oath made, it flat periurie.

That we may yet be informed, concerning the sinne of Periurie, one Question of mo∣ment is to be skanned. In Societies & Cor∣porations, there be Lawes and Orders; to the keeping whereof, euery one admitted to an office, takes a corporall oath: Afterward it falls out vpon occasion, that he breakes some of the saide Statutes: The Question is, whether he be not in this case periured?

Ans. Statues are of two sorts. Some are principall or fundamentall, which serue to maintaine the state of that bodie or Corpo∣ration. Others lesse principall, or mixt, that serue for order or decencie. In the statutes principall, the lawmaker intends obedience simply; and therefore they are necessarie to be kept. But in the lesse principall, he exacts not obedience simply, but either obedience, or the penaltie; because the penaltie is as much beneficiall to the state of that body, as the other. The breach of the former makes a man guilty of periurie; but it is otherwise in the latter, so be it the delinquent party be content to beare the mulct if it be impo∣sed. Thus, students and others belonging to

such societies, may in some sort excuse them∣selues, from the sinne of periurie, though not from all fault, in breaking some of the lesser locall statutes, els few could liue in any soci∣etie without periurie.

Yet one more Question is propounded touching periurie, whether a man may exact an oath of him, whome he feares or knowes will forsweare himselfe. Ans. A priuate man must not; but a Magistrate may, if the partie offer to take his oath, (not beeing vrged therto,) and be first admonished of the grei∣vousnesse of the said sinne of periurie. In the execution of Ciuil Iustice, Magistrates must not stay vpon mens sinnes: Moses expected not the Israelites repentance, for their Ido∣latrie; but presently proceeded vnto punish∣ment. Neither must the publicke good of the Common wealth bee hindred, vpon the likelyhood or suspition of a mans periu∣rie.

CHAP. XIIII.

Of Vowes.

THe Seuenth head of the Out∣ward worship of God, is con∣cerning a vowe. All the Que∣stions whereof may be redu∣ced to these foure.

I. Question. What is a Vowe?

Ans. A Vowe, is a promise made to God of things lawfull and possible. I call it a pro∣mise, to distinguish a vowe from a single pur∣pose. For a purpose may be chaunged, but a vowe lawfully made cannot. Againe, there is great difference betweene these two: for in a vowe, there is first, a purpose to doe a thing: secondly, a binding of our selues to doe that we pupose. For this cause I tearme it a promise, because it is a purpose with a bond, without which there can be no vowe made.

In the next place I adde, a promise made to God; not to Saint, Angel, or Man. The rea∣sons are these. First, a vowe is properly the worke of the heart, consisting in a purpose. Now God alone knowes the heart, and he

alone is able, to discerne of the purpose and intent of the same which no Angel, Saint, or other creature can possible doe. Secondly, when the vow is made, none can punish and take revenge of the breach therof, but God. Thirdly, in the old Testament, the Iewes ne∣uer vowed, but to God; because the vowe was a part of Gods worshippe: Deut. 23. 21. When thou shalt vowe a vowe vnto the Lord thy God, thou shalt not bestack to pay it; for the Lord thy God, will surely require it of thee, and so it should be sinne vnto thee. Where by the way, we may take notice, of the superstition of the popish Church, that maketh vowes to Saints and Angels, which is in effect to make thē gods, & to worship thē as the Iewes worshipped God in the old Testament.

II. Question. Whether a vowe, be now in the newe Testament, any part of Religion, or Gods worship?

The answere is threefold.

First, if a vowe be taken for a promise of morall obedience; the answer is, that a vowe is indeed the worship of God, and so shal be, to the ende of the world. For as God (for his part) promiseth mercie, in the couenant of grace, so wee in Baptisme, doe make a vowe, and promise of obedience to him, in all his commandements; and therefore Peter cal∣leth

Baptisme a stipulation, that is, the pro∣mise of good conscience to God. This pro∣mise once made in Baptisme, is renewed so oft as we come to the Lords Supper, and fur∣ther continued in the daily spirituall exerci∣ses of Invocation, and Repentance.

But it may be said, we are already bound to the obedience of the Law by order of di∣uine Iustice; therefore we cannot further binde our selues. Ans. He that is bound by God, may also bind himself. Dauid though he was boūd by god in conscience, to keepe the Law, yet he binds himselfe freely by oath, to helpe his own weaknes, & to keepe himselfe from falling, when he saith, I haue sworne, and will performe it, that I will keepe thy righteous iudgements, Psal. 119. 106. And the same bond is no lesse necessary and behooffefull for vs, if we consider how prone and readie we are to fall from the worshippe of God.

The second Answere. If a vowe be taken for a promise of some ceremoniall dutie, as of Sacrifices and Oblations, or of giuing house, lands, and goods to the Temple; then we must put a difference betweene the Olde Testament and the New. In the Old Testa∣ment, the vow of such duties, was part of Gods worshippe; but in the Newe it is not, and that for these Reasons.

First, The Iewish ceremonies were to the Iewes, a part of Gods worshippe, but to vs Gentiles they are not; cōsidering they are all

in Christ abolished, and none of them doe now stand in force by Gods Law to vs. Thus the Passeover was a ceremonie, or seruice, ap∣pointed by God to be obserued of the Israe∣lites and their posteritie, Exod. 12. 24. 25. and therefore stood as a part of Gods wor∣shippe to them for a perpetuall ordinance. But to vs in the new testament, both it and other Legall ceremonies are abrogated, and we haue onely two Sacraments to be admi∣nistred and receiued, as seales of the Promi∣ses of God, and parts of his worshippe, Bap∣tisme, and the Supper of the Lord.

Secondly, that which is not commended vnto vs by God, in the name of worshippe, is no worshippe to vs. Now, the ceremonies of the Iewes, are no where commended vnto vs in that name; and therefore it is a vaine thing for any man to vowe the obseruation thereof.

Thirdly, vowes of ceremoniall duties, did, in a peculiar manner, and vpon speciall re∣spects, pertaine to the Iewes. Hereupon, when they vowed House, Lands, Goods, &c. to the vse of the Temple, this they did, as beeing the Lords Tenants, of whome alone they helde their possessions: and hereby they ac∣knowledged and also testified their Homa∣ges and Seruices due vnto him. And this particular respect concerneth not the Church and people of the New Testament: whence it followeth, that they are not tyed

by the same bond, to performe worship vn∣to God, by the vowes of Ceremonies, gifts, oblations, and sacrifices.

The third and last part of the Answer. If a vowe be taken for a promise, of some bodi∣ly and outward worke, or exercise; as fasting, giuing of almes, abstaining from certaine meates and drinkes, &c. then it is not any part of Gods worship, but onely an helpe, stay, and furtherance of the same. For first, we haue libertie of conscience in Christ, to vse or not to vse, all indifferent things. Now Gods worship is not a thing of that nature, but absolutely necessarie. Secondly, Paul, 1. Tim. 4. 8. affirmeth, that bodily exercise profiteth little, but godlines is profitable for all things: In which words, he opposeth godlines to bodi∣ly exercise, and therefore godlines, or the worship of God, consisteth not in them.

But the words of Dauid are alleadged to the contrarie, Psal. 76. 11. Vowe and performe vnto the Lord your God. Where we haue a dou∣ble command, one to make Vowes, another to pay them. To which I answer: first, if Da∣uid speaketh of the vowe of all moral duties, then the Commandement concerneth euery man; because the thing commanded, is a part of Gods worship. For it is as much as if he had said, Vow thankefull obedience vnto God, and performe it. Againe, if the place be meant, of the vow of ceremoniall duties, then it is a commandement peculiar to the

old Testament, and so bindes the Iewes one∣ly: howbeit not all of them, but onely such as had iust cause to make a vow: for other∣wise they had libertie to abstaine from vow∣ing, Deut. 23. 22. When thou abstainest from vowing, it shall be no sinne vnto thee. Of one of these two kinds, must the place alleadged necessarily be vnderstoode, and not of the third, which is of bodily exercise: for then it should reuerse Christian libertie in the vse of things indifferent, which no Commande∣ment can doe.

By light of this Answer, we may discerne the errour of the Popish Church, which ma∣keth Vowes a part of Religion, and the Wor∣ship of God. Nay further, it teacheth that some vowes, as namely those of Pouertie, Continencie, Regular Obedience to this or that Order, are workes of merit and supere∣rogation, tending to a state of perfection, e∣uen in this life; and deseruing a further de∣gree of glorie in heauen, then the worke of the Morall Law.

III. Question. When a Uow made, doth binde, and when not?

Before I giue answer to the Question, I will lay downe this Ground.

In making of a lawfull Vow, foure Condi∣tions are to be obserued.

The first, concerneth the person of him that voweth; that he be a fit person. His fit∣nesse may be discerned by two things. First, if he be at his owne libertie, (as touching the things whereof he makes his vow,) and not vnder the gouernment of a superiour. Thus in the Old Testament, if a daughter had made a vow, without the consent or allow∣ance of her father, it might not stand in ef∣fect. Numb. 30. 4, 5. Secondly, if the partie keepe himselfe within the compasse of his calling generall and particular. Hence it fol∣lowes, that Vowes of going a Pilgrimage, to worship this or that Idol, in this or that place, (for example, S. Iames of Compostella, and the Ladie of Loretto, &c.) are vtterly vnlawfull; because such persons, by this practise, doe leaue their calling and condition of life, and take vpon them a calling, not warranted by the Lord.

The second Condition is, concerning the Matter of a Vow. It must be Lawfull, Possi∣ble, and Acceptable to God. Hereupon it followes, that there be foure things, which cannot be the matter of a Vow. The first, is Sinne. Thus the Iewes bound themselues with a Vow, that they would neither eate, nor drinke, till they had killed Paul, Act. 23. 12, 14. This their vow was nothing els, but a threat∣ning of God himselfe: and therefore vtterly vnlawfull. Secondly, Trifles, and light mat∣ters; as, when a man voweth, not to take vp

a straw, or such like. And this is a plaine mocking of God. Thirdly, things impossi∣ble; as to flie, or to go on foote to Ierusalem. Fourthly, things meerely necessarie; as to die, which cannot be auoided.

The Third, is touching the Forme of a Vowe. It must be voluntarie, and free. And that it may be so, three things are necessarily required. First, that it be made in Iudgement, that is, with reason and deliberation. Next, that it be done with consent of will. And thirdly, with libertie of conscience.

Hence it appeares, that the Vowes of chil∣dren, mad-men, and fooles, or such as are ta∣ken vpon rashnes, or constraint; also the vow of perpetuall abstinence from things simply indifferent, are all vtterly vnlawfull. For, the first sort are not done vpon iudgement, the next without due consideration, and the last are greatly preiudiciall to Christian liber∣tie.

The fourth concernes the Ende; which is, not to be a part of Gods worship, but onely a stay and proppe to further and helpe vs in the same. Nowe there be three particular Ends of a vow. First, to shew our selues thāk∣full to God for blessings receiued: secondly, to preuent sinne to come, by keeping so brie∣tie and moderation: thirdly, to preserue and increase our faith, prayer, repentance, and o∣bedience.

This Ground beeing laide, the Answer to

the Question propounded is this. When in vowing, we obserue the conditions prae-re∣quired, the vow is lawfull, and consequently binds the partie vowing, so as if he keepe it not, he dishonoureth God. But when the saide Conditions, doe not concurre in the a∣ction of vowing, it becomes vnlawfull, and the partie remaineth free, and not bound to performance.

Here by the way, a Question of some mo∣ment is made; Whether Iephte vpon his Vow, did offer his Daughter in Sacrifice or no? considering that it is plaine, euen by the light of Nature, as also by the doctrine be∣fore taught, that a man is bound by the vow which he maketh.

This Question admitteth sundrie answers, according to the diuers opinions and iudge∣ments of men, vpon the place written, Iudg. 11. And my purpose is not to examine that which others haue brought in way of resolu∣tion, but briefly to deliuer that which I take to be the truth. I answer therefore that Ieph∣te did not offer his Daughter in Sacrifice vp∣on his vowe; but onely dedicated her vnto God, after the manner of the Nazarites, to the ende of her daies; to lead her life apart in a single estate. The truth of this answer will appeare by these reasons.

First, in the 37. verse of the chapter, the daughter of Iephte craues leaue of her fa∣ther, to goe apart into the mountaines, for

two moneths space, to bewaile her virgini∣tie. Where it may be obserued, that she went not to deplore the losse of her life, but her future estate and condition, because shee was (vpō her fathers vow) to liue a perpetuall sin∣gle life. And why? surely, because (as the text saith, vers. 39.) she had not knowne a man; & it was accounted a curse in Iudea, for a wo∣man alwaies to liue vnmarried.

Secondly, in the last verse it is said in our common English translation, that the daugh∣ters of Israel went yeare by yeare, to lament the daughter of Iephte: But I take it, it may be as well, or better translated out of the He∣brue, they went to * 1.85 talke or conferre with her, and so to comfort her: and that this interpretati∣on may not, seeme strange, the very same word is obserued in this sense, Iudg. 5. 11. there shall they * 1.86 talke or conferre of the righ∣teousnesse of the Lord. Now if they went yeare by yeare to comfort her, then shee was not put to death.

Thirdly, Iephte is commended by the holy Ghost, for the excellencie of his faith, Heb. 11. 32. and that out of the same historie. Now the commendation of his faith, and the vn∣naturall murther of his daughter, cannot stand together.

But it will be said, that Iephte vowed, that whatsoeuer came out of his dores to meete him should be the Lords, & he would offer it for a burnt offring, v. 31. Ans. The words may

more truly be read thus; or I will offer it in sa∣crifice. And the meaning of the vowe was this: That thing which first meeteth me, if it be a thing to be sacrificed, I will sacrifice it: if not. I will dedicate it to the Lord. For it seems to consist of two parts, wherof the lat∣ter is coupled to the former, by a discretiue coniunctiō, as the Grāmarians speake. In this manner, the word is els where taken, so as it may either way be expounded. In the fourth commandement, Exod. 20. 10. in our com∣mon translation it is read, thou and thy sonne, and thy daughter, but out of the Ebrwe, it may be translated either and, or or.

It will be said againe, that Iephte rent his cloathes, because his daughter mette him, when he returned from the victorie. Ans. That was in regard of her vowed virginitie: which was a curse among the Iewes. And besides, he had but one daughter, and by this meanes of sacrif••ing her all hope of poste∣ritie after him was cut off.

But it seemes, that Monasticall vowes of virginitie, by this example are lawfull. Ans. Indeed the custome of vowing virginitie be∣ganne in those dayes, but they thought it not a state of perfection, but rather an estate of miserie, as may appeare, in that he rent his cloaths, when she mette him, and the daugh∣ters of Israel went to comfort her, as being now in a woefull and miserable estate.

Vpon these Reasons, I conclude, that

Iephte did not offer vp his daughter in sa∣crifice, but onely set her apart, to liue a single life, to the honour and seruice of God. And Iephte might knowe euen by the light of nature, that it was a finne to vow h•…•… daugh∣ters death, and a double sinne to kill her.

IV. Question. Whether Monasticall, or Monkish vowes binde or no?

To this the Papists answer affirmatiuely, placing the greatest part of their Religion, in practise and observance of these vowes.

That we may know them the better, they are in number three. The first is, the vowe of continency, whereby a man renounceth Ma∣riage for euer, and voweth vnto God perpe∣tuall virginitie. The second, of Voluntarie Povertie, which is, when a man giueth ouer all propertie of his goods, and bindes him∣selfe to liue by begging. The third is, of Re∣gular obedience, when a man resignes him∣selfe in conscience, to be ruled by another, and to keepe some deuised order, in all acti∣ons and duties pertaining to religion.

Now the Question beeing, whether these vowes binde or no? I answer in a word, they doe not, and that for these reasons.

I. First, they are flat against the law of God, which I make manifest in the particu∣lars.

The vowe of perpetuall chastitie, is ex∣pressely against Gods commandement. 1. Cor. 7. 9. If they cannot abstaine, let them marry: for it is better to marrie then to burne. To this text the Papists answer, three waies.

First they say, that this place of scripture, is onely a diuine permission, and not a com∣mandement: we reply againe directly, that it is a plaine commandement: For the intent of the Holy Ghost in that text, and in the whole Chapter is, to ordaine a necessarie remedie for incontinencie, which Paul calls burning, and for the auoiding of fornication, which brings destructiō to the soule. And for that purpose, he speaks not in permitting mā∣ner, but in imperatiue tearmes, Let thē marry.

Secondly, they answer, that the words concerne onely incontinent persons, that commit fornication. We on the other side affirme, that they are not only giuen to them that liue incontinently, but to all persons, which are subiect to burning, which burning may be without incontinencie.

For the better vnderstanding whereof, let it be considered, that there be three distinct degrees of lust in man. The first is, when the temptatiō is first receiued into the mind. The secōd, when the same temptation preuaileth, though with some resistāce & trouble of the minde & conscience, which also (though no outward offence as yet follow) is a degree of burning. The third is, whē the temptation so

far preuaileth, that the heart & will are over∣come, and the duties of religion for the time vtterly hindred: This is the highest and worst kind of burning. And if we consider these degrees well, it will easily appeare, that there may be burning without incontinent liuing.

Thirdly, they answere; that this text spea∣keth not of persons that are free, but of those alone, who are bound from Mariage by solemne vow: we contrariwise affirme and hold, that the words are generall, and plain∣ly directed to all persons, bound by vowe or otherwise; and that appeares by vers. •…•…5. where he saies, I speake not this to tangle you in a snare. These words doe shewe, that Pauls mind was, touching the vow of perpetuall virginitie. For he leaues euery man accor∣ding to Gods ordinance, to his owne liber∣tie, willing none by vowe to binde himselfe from the vse thereof.

Now for the vow of Regular Obedience, that also is against the word of God. 1. Cor. 7. 27. Ye are bought with a price, be not the ser∣uants of men. Where the Apostle forbiddes vs, to subiect our hearts and consciences, to the lawes and ordinances of men, in matters of Religion; and consequently ouerthrow∣eth the vowe of Regular obedience. For in that a man bindes himselfe to be ruled (in all things belonging to Gods worship) accor∣ding to the will and pleasure of his Superi∣or, yea to eate, drinke, sleepe; to be cloathed.

&c. according to a certaine rule giuen and prescribed by him; whereas in regard of con∣science we are bound onely vnto God.

Lastly, the vowe of voluntarie Pouertie, is also a plaine abuse of Gods owne ordinance and appointment, Deut. 15. 4. that there should be no begger in Israel.

But it may seeme, that this law is not per∣petuall. For in the New Testament we read, that there were beggers, as namely one, that was laide at the gate of the Temple, daily to aske almes, Act. 3. Ans. This Law neither was then, nor is now abrogated by God, but the obseruation of it (at that time, and since) was much neglected. And the neglect of prouision for the poore, is the cause of beg∣ging; and the vowe of perpetuall pouertie, still remaines as a manifest breach of Gods holy ordinance, notwithstanding any thing that may be pretended to the contrarie.

II. The second reason followes. Monkish vowes, as they are against Gods commande∣ment, so are they also against the Libertie of Conscience, which we haue by Christ touch∣ing the vse of the creatures, and ordinances of God: as riches, mariages, meates, drinkes, and apparell. Stand fast, saith the Apostle, in the libertie wherewith Christ hath made you free, Gal. 5. 1. Againe, Let no man iudge you in meat, or in drinke, or inrespect of an holy day, Coloss. 2. 16. In these places, there is granted vnto man, a free vse of all things indifferent, so it

be not in case of offence.

Now in Monkish vowes, those things which God hath made indifferent, and put in our libertie, are made necessarie: whereas no ordinance of man, can make things simply necessarie, and parts of Gods worship, which he himselfe hath made indifferent, and left free to the will of man. And hence it was that the forbidding of meates and mariage, were tearmed by the Apostle, The doctrine of Deuills, 1. Tim. 4. 1.

But (will some say) doth not the ciuill Magistrate in our Common-wealth, forbid the vse of some meates? Ans. He doth. But by his commandement he takes not away the libertie that we haue in the vse of things indifferent, but doth onely moderate it, for the common good, which he may doe law∣fully.

III. The third reason. Some of them are out of the power and abilitie of him that voweth; as the vowe of perpetuall chastitie in single life. For our Sauiour saith, All men cannot receiue this word, but they to whome it is giuen, Matth. 19. 11. that is, Continencie is a gift of God, whereof all men are not capa∣ble, but those onely to whome he giueth it, when, and as long as it pleaseth him; neither is it denied vnto some, because they wil not, but because they are not able.

Against this, the Papist obiecteth, that we may receiue any good gift of God, if we

pray for it: for Christ hath saide, Aske, and ye shall receiue, Matth. 7. 7. Ans. It is false. Gods gifts are of two sorts. Some are common to all that beleeue, and necessarie to saluation; as Faith, Repentance, Obedience, the Feare of God. Some againe are speciall gifts, not giuen to all, nor needs full to saluation, but peculiar onely to some; as health, wealth, continen∣cie, single life, &c. Now the promise of our Sauiour, Aske, and ye shall receiue, is meant of things necessarie to saluation, and not of par∣ticular and speciall gifts. For some may pray for them, and yet neuer receiue them. Thus Paul praied thrise, that the pricke in his flesh, the messenger of Satan, might be remooued from him, yet he was not heard, nor his peti∣tion graunted. And why? Because that which he prayed for, was not a common gift necessarie to saluation, but a speciall grace, for the time of the temptation, wherewith he was pre∣sently assaulted; whereupon Answer was gi∣uen, My grace is sufficient for thee.

And hence we learne, in what manner, to aske things at the hands of God, when wee pray. Such as are necessarie to saluation, we may aske absolutely and simply; but things that are lesse necessarie, with this condition; If it may stand with the good will and plea∣sure of God.

Againe, the Papist alleadgeth an example of two married persons; the one whereof beeing smitten by the hand of God with the

dead palsie, the other must needes pray for the gift of continencie. Ans. In this case a married partie may aske it, and by Gods mercy obtaine it, because now there remains vnto him or her no other remedie. But it is not so with single persons, considering that they haue an other remedie, which is Mari∣age: and therefore they may not looke, or hope to obtaine such a gift.

Thirdly, they say, God hath giuen to all men sufficient aide and strength, that if they will vse the meanes, they may haue the gift of chastitie. For sufficient grace is giuen to all, though not effectuall. Ans. It is false: there is neither sufficient, nor effectuall grace giuen to all, to liue a single life; but it is a rare and speciall gift giuen onely to some. Paul to Timothie, willeth younger women, not to indeauour to forbeare, when they haue not the gift, but in want thereof to marrie, 1. Tim. 5. 14. Where he takes it for graunted, that they had no such power giuen them of God, to liue in perpetuall chastitie, though they would.

IV. The fourth Reason. Popish vowes doe abolish that order, which God hath set in the Societie of mankinde, to wit, that men should not onely serue him in the duties of the first Table, out in the duties of the se∣cond, by seruing of men, Gal. 5. 13. By loue serue one another. Againe, Rom. 13. 10. Loue is called the fulfilling of the Law; because the

law of God is practised, not apart by it selfe, but in and with the loue of our neighbour. From this order it followeth, that euery man, beside the Generall calling of a Christian, must haue some particular kinde of life, in the which he must walke, and therein doe seruice to men: Which if he refuse to doe, he must not eate, according to the Apostles rule, 2. Thess. 3. 10.

Now these vowes make a separation be∣tweene these two: for they bring men into a generall calling, but they vtterly frustrate and make void the particular, and the duties of it; so as a man keeping them, cannot be seruiceable to man, either in Church or Com∣monwealth. Besides, by the vow of pouer∣tie, the Apostles rule is disanulled, 1. Tim. 5. 16. which is, that if a man be able to main∣taine himselfe, or haue any kinred able to doe it, he should not be chargeable to the Church; and so there might be sufficient almes to them that are truly poore.

V. The fift Reason. They bring in againe Iudaisme: for Iewish religion by Gods ap∣pointment, stood in bodily rites, and out∣ward ceremonies, actions, and gestures, yea in outward things, as garments, meats, drinks. And their rule was, Touch not, tast not: from all which we are wholly freed by Christ.

VI. Sixtly, these vowes are Idolatrous and superstitious: for they are made and ob∣serued with an opinion of Gods worship, of

merit, and of the state of perfection: whereas nothing can be made Gods worship, but that which himselfe commandeth. And bo∣dily exercises are vnprofitable, as Paul saith, and therefore they can not be meritorious. And further, to dreame of a state of perfecti∣on beyond the Law of God, is to make the Law it selfe imperfect: whereas contrariwise, the Law of the Lord is perfect, righteous, and pure, Psal. 19. 7, 8.

VII. Lastly, these vowes are against the preseruation of Nature: for by them, special∣ly that of perpetuall chastitie, men are brought to destroy euen their owne bodies and liues, which they are bound to preserue and maintaine. Ephes. 5. 29. No man euer yet hated his owne flesh, but nourisheth and cherisheth it. The Apostle, euen in his daies, noted it as a fault, in the voluntarie religion, that was then taken vp by some; that for the mainte∣nance thereof, they spared not their owne bodies, Coloss. 2. 23. And like vnto that, is the practise of Popish Votaries, which tendeth to the ruine and ouerthrow of nature, and life it selfe.

These be the Reasons. In the next place, we are to consider the Allegations that are commonly made, in the fauour and defence of Popish vowes.

And first it is obiected: In the Old Testa∣ment, Vowes were a part of Gods worship: therfore they are so to be holdē in the New.

Ans. There is great difference betweene them. For first, they had their warrant out of Gods word; these haue not so: nay there be expresse testimonies of scripture against these Vowes.

Secondly, in their vowes, there was al∣waies right reserued to superiours, to reuerse them, if they liked them not. But in Mona∣sticall vowes, all right is taken from superi∣ours. For children are permitted to vow; and their promises must stand against parents consent. And wiues (according to Popish doctrine) may vow, against the expresse con∣sent of their husbands.

Thirdly, they were not perpetuall, but cea∣sed with the ceremoniall Law. But these are supposed to haue a perpetuall equitie, that must continue till the ende of the world.

Secondly, they alleadge that which is written, Matth. 19. 12. Some haue made them∣selues chast for the kingdome of heauen. Ans. The meaning of the text is not, that some haue vowed single life, but that there are some, who beeing assured that they haue the gift of continencie, vpon that gift, doe en∣deauour to maintaine their present estate, that so they may the better serue God, and aduance his kingdome, both in themselues and others.

Thirdly, they obiect, 1. Tim. 5. 12. where Paul speakes of certaine young women, which haue damnation, because they haue bro∣ken

their first faith: that is, (as they interpret it) their vow of single life. Ans. The words are not to be vnderstood, of the faith of the vowe; but either of that faith and promise, which was made to God in their Baptisme, or the faith and promise of seruice and re∣leefe to be performed to the poore; and for the breach of either of these, they may be said to incurre damnation.

Fourthly, they say, Christ himselfe was a begger, and therefore why may not we also be beggers? Ans. Though Christ was poore, yet was he no begger. For he kept a familie, and had a treasure. Iudas was the steward of his familie, and bare the bagge, Ioh. 13. 29. Againe, there is mention made of 200 pence, Ioh. 6. 7. which in likelihood was in the bagg that Iudas kept: yea, of the money which he had, the Disciples are saide to buie meate, Ioh. 4. 8. And though it were graunted, that Christ was a begger, yet it followes not, that we should be so. For his pouertie was expia∣torie, and part of his sufferings. So saith the Apostle, He beeing rich, for our sakes became poore, that we through his pouertie might be made rich, 2. Cor. 8. 9.

Fiftly, they alledge, that the Disciples for∣sooke all, and liued in pouertie; and their ex∣ample is propounded for our imitation. Ans. They forsooke all indeede, yet how? not for euer, but for a time; and that not by vowe, but onely in affection and disposition of their

hearts. For after they had forsaken all, we read, that they came to their nets and boates againe, Ioh. 21. 3. Againe, the Apostle Paul speakes of himselfe and the rest, when he saith, Haue we not power to lead about a wife bee∣ing a sister? 1. Cor. 9. 5. By which it is plaine, that they put not away their wiues.

Sixtly, Mat. 19. 21. If thou wilt be perfite (saith Christ to the young man) goe, sell all that thou hast, and giue to the poore, and thou shalt haue treasure in heauen, and come and followe me. Here (saith the Papist) our Sauiour prescribes perpetuall pouertie, by expresse counsell. Ans. The words are no counsell, but a speciall Commandement of triall, directed to this yoūg man. And the ende of it was, to discouer vn∣to him, his secret pride, and hypocrisie, in that he boasted, that he had kept all the com∣mandements, when as indeed he knew not what they meant.

Lastly, they obiect the example of the Re∣cabites, who according to the commande∣ment of their father Ion adab, would drinke no wine, nor dwell in houses, nor build, nor plant, nor sowe, Ierem. 35. and the Lord ap∣prooueth their practise. Ans. They did o∣bey their fathers command in these things, as beeing things indifferent, but not as parts of Gods worshippe in the doing where of they pla∣ced Religion. And they obeyed it carefully, for this ende, that they might inure them∣selues vnto hardshippe. Secondly, this their

obedience, touching these things, stood not by any vowe, much lesse was it perpetuall. For then they should haue obserued all the things which they vowed, equally, which they did not; for they dispensed with their fathers voluntarie iniunction for dwelling in Tents; and as we read vers. 11. They came vp, for feare of the Chaldeans, that were in the land, and dwelt at Ierusalem.

And so much touching Popish Vowes, whereof to conclude, this may be said; That they are all, but a meere will-worship, stan∣ding vpon no ground or warrant of Gods word, and therefore of no force, to bind the consciences of men, but are to be holden, as they are in truth, wicked and abhomina∣ble.

CHAP. XV.

Of Fasting.

THe eight Head of the outward worship of God, is Fasting.

By Fasting I vnderstand, the Religious Fast, which is ioy∣ned with the duties of Religi∣on; and namely, the exercises of Praier and Humiliation. Touching it, there are three principall Questions to be handled in their order.

I. Question. What is a Religious Fast?

Ans. It is a voluntary and extraordinary abstinence, taken vp for a religious end; what this end is, we shall see afterward.

First, I call it voluntarie, because the time, and particular manner of Fasting, is not im∣posed, or determined, but left free to our owne liberty. Againe, I tearme it extraordi∣nary, to distinguish it from ordinary fasting; which stands in the practise of temperance and sobrietie; whereby the appetite is re∣strained, in the vse of meates and drinkes, that it doe not exceede moderation. Now this kinde of fast is to be vsed of all Christi∣ans, at all times; whereas the extraordinarie

is not dayly and ordinarily to be practised, but vpon speciall occasions, and at speciall times, in as much, as it is a more strait and severe abstinence then the other.

II. Question. How a Religious Fast is to be obserued?

Ans. For the obseruation of it, three things are required.

• I. A iust and weightie cause.
• II. A right manner.
• III. Right ends.

Sect. 1.

Fasting is then to be vsed, when a iust and * 1.87 weightie cause or occasion therof is offered. There be two iust causes of a fast.

The First is, when some iudgement of God hangs over our heads, whether it be publicke, as Famine, Pestilence, the Sword, destruction, &c. or priuate. The Prophet Io∣el in the name of the Lord, calls the Iewes to a strait and solemne fast; and that vpon this iust occasion, because the Lord had sent a great dearth vpon the land, Ioel 2. 14, 15, &c. Hester and her companie fasted, when shee had heard newes of the intended destructi∣on of the Iewes, Ester. 4. 16. The people of Nineueh, which were not Iewes, but forrei∣ners in regard of the Couenant, when the

Prophet came, and denounced destruction vn∣to them for their sinnes, they gaue them∣selues generally to fasting and praier. Ion. 3. 5. 8.

The second cause of fasting is, when we are to sue, & seeke by prayer to God, for some speciall blessing, or for the supply of some great want. Thus, when Daniel desired to ob∣taine the deliuerance of the children of Isra∣el, out of captiuitie in Babylon, he gaue him∣selfe to fasting, Dan. 10. 3. Thus, Christ fasted, and spent the whole night in prayer vnto God, before he chose his twelue Apostles, Luk. 6. 12. And in like manner, Paul and Si∣las when they were to found and plant Churches, vsed praier and fasting, Act. 14. 23. because in these matters of so great impor∣tance, they looked for special direction from God himselfe. Lastly, Anna, that shee might be more feruent in praier, fasted night and day in the Temple, Luc. 2. 37.

Sect. 2.

The second point, is the Right manner of fasting, which stands in three things. * 1.88

The Frist is, Abstinence from meate and drinke: for therein consisteth the very nature of a fast; and if that be wanting, it is no fast at all. Thus Ester commanding the Iewes to fast for her, biddes them neither eate nor drinke for three daies, Ester. 4. 16.

The Second is, an abstinence from all de∣lights,

which may any way cheare and re∣fresh nature. In this sort Daniel fasted three whole weekes of daies, abstaining from all pleasant bread, flesh, wine, and ointments, Dan. 10. 3. So when Dauid fasted, it is saide that he lay all the night vpon the earth, that he neither washed, nor annointed himselfe, nor changed his apparell, 2. Sam. 12. 16, 20. In the solemne fast of the Iewes, the bride∣grome and bride must come out of their cham∣bers, Ioe. 2. 15, 16. By these places it is manifest, that in a true fast, there is required, not onely abstinence from meate and drinke, but from all delights, recreations, & other things that might refresh the nature of man. By this the Popish Fasting is iustly reprooued; wherein, though men are inioyned to abstaine from flesh, yet there is giuen libertie to vse other delicates.

The Third thing in the manner of a Fast, is, so farre forth to abstaine from meate, and other delights, as the bodie may be thereby afflicted. Ezra proclaimes a fast, and he giues a reason thereof, that himselfe and the peo∣ple might afflict themselues, Ezra 8. 2. This Af∣flicting of a mans selfe; is expoūded by Paul, 1. Cor. 9. 27. where he saith, I beate downe my bodie, and bring it in subiection. Now, though we must humble and afflict our bodies by fasting, yet we ought not to weaken, abo∣lish, or destroy nature; or doe that whereby the strength of nature may be taken away.

For such afflicting is forbidden, Coloss. 2. 23. And contrariwise, we are commanded by Christ, to pray for daily bread, that is, such food as is fitte to sustaine our substances; and therefore we may by such exercises, ouer∣throw the same.

Yet for the better vnderstanding of the manner of Fasting, three Questions are to be answered.

I. Question. How long the fast must con∣tinue?

Ans. The beginning and ende of a Fast, is left vnto our libertie. But it is so long to be kept, as the principall actions of the fast, that is, humiliation and prayer, doe continue, And though the beginning and ende there∣of be free to vs, yet it is most meete & con∣uenient, that solemne fasts should beginne in the Morning, and last till the Euening. This was the vsuall custome of the Church in the old Testament.

II. Question. Whether in the day of a solemne fast, a man may eate any thing or no? and if he may, what? and how often?

Ans. We may eate, and that (if neede re∣quire) once or twise. Yet here we must take with vs two caueats. First, concerning the quantitie of our meate; it must be lesse then ordinarie, and onely that which is necessarie to proserue nature, and no more: for if it be otherwise, we abolish our fast. Secondly, concerning the qualitie of that we eate; it

must not be daintie and pleasant, but the meanest food, and such as hath least delight∣somnes and delicacie in it. Thus Daniel fa∣sted for three weekes of daies, from morning to euening: in which time he ate but a small quantitie of meate, and that which was none of the daintiest, Dan. 10. 3.

These caueats obserued, a man may law∣fully take some sustenance, euen in the time of a solemne fast. For there is no kinde of meate but may then be eaten, quantitie and qualitie beeing obserued. In the old Testa∣ment, no cleane beast was forbidden to be eaten, in the day of a fast. And in the New, To the pure, saith Paul, Tit. 1. 15. all things are pure. And the kingdome of God, stands not in meates and drinkes, but in righteousnesse, peace, and ioy in the holy Ghost, Rom. 14.

III. Quest. Whether all persons, are bound to keepe the forme prescribed, in the day of the solemne fast?

Ans. All that are able, and can abstaine, are bound. Yet because Gods worshippe stands not in eating or not eating, some persons are here exempted.

First, all those that are weake, as children, aged persons, and those that are sickely. Se∣condly, they that, by reason of the constituti∣on of their bodies, doe find themselues vnfit to pray, and heare the word cheerefully, when their stomacks are emptie. These per∣sons may eate in the day of a solemne fast, so

that they obserue the caueats before remem∣bred. It is not with vs in these countries, as it was with the Iews: They could fast one, two, or three daies together, without any incon∣venience; we cannot doe the like. And the reason is plaine. Men that liue in those hotte countries, haue colde stomackes, and so may fast the longer; but in colder climates, such as ours is, in respect of theirs; men beeing of hotter stomackes, are not able to continue fasting so long as they.

Sect. 3.

The third point is, concerning the Right * 1.89 endes of a religious fast; and they are foure.

The first is, to subdue the flesh, that is, to bring the body, and so the bodily lusts into subiection to the will and word of God. By eating and drinking, the body is made hea∣uie, the heart oppressed, the senses dull; and the whole man vnfit for the duties of humi∣liation, praier, and hearing of the word, Luk. 21. 24. That therfore this vnfitnesse may be taken away, not onely the body it selfe, but the vnruely lusts of the flesh are to be morti∣fied and subdued, by this exercise of fa∣sting.

The second end is, to stirre vp our deuo∣tion, and to confirme the attention of our mindes in hearing and in praier. To this pur∣pose, in the Scripture, fasting and prayer are for the most part, if not alwaies, ioyned togi∣ther;

because, when the stomacke is full, the body and minde are lesse able, to doe any good dutie; and contrariwise, when absti∣nence is vsed, the heart is lighter, the affecti∣ons in better order, the whole man more quicke and liuely in the seruice of God. For this very cause Anna is saide, to worshippe God night and day with fasting and praier, Luk. 2. 37. And the intent of the Holy Ghost there, is to commend her for the feruencie of her praier, which shee testified in that by such exercises, shee stirred vp and increased the attention of her minde.

The third ende is, to testifie the humilitie and contrition of our hearts, that is to say, our inward sorrow and griefe for sinne, and our repentance and effectuall turning vnto God. Without this ende, the fast is but a vaine ceremonie. And therefore the Prophet Ioel calls vpon the people, to turne vnto the Lord with all their hearts, with fasting, wee∣ping, and mourning; to rent their hearts and not their garments, &c. Ioel 2. 12, 13. The Pro∣phet Esay in like manner, reprooveth the Iewes, because when they fasted, they would afflict their soules for a day, and how downe their heads as a bu••rush, and lie downe in sackcloath and ashes: But made no conscience to turne from their euill waies. Esay. 58. 5, 6. There∣fore their outward humiliation was but hy∣pocrisie.

The fourth end of a fast, is to admonish

vs of our guiltines before the Lord, and to put vs in mind of the acknowledgement of our sinnes, wherby we become vnworthy of any blessing, gift, or mercie; yea vnworthy to goe vpon the ground, to breath in the aire, to eate, drinke, sleepe, or inioy any other be∣nefit. In a word, that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners. The Malefactor in the day of Assises, cannot giue greater testimonie of the true confession of his guiltines, then by comming before the Iudge, with the rope about his neck; neither can we bring a more notable signe, of our true humiliation before God, then by com∣ming before him, in the day of the solemne fast, with open confession and Proclamation of our guiltinesse, both of sinne and punish∣ment. Hence it was, that in the fast of Nine∣ueh, not onely men but euen the beasts were forbidden to feede or drinke water; for this very end, that the Niuevites might acknow∣ledge their sinnes to be so great, and hei∣nous in the sight of God, that in regard ther∣of, not onely the reasonable creatures them∣selues, but also the beasts of the field, for their sakes, were vnworthy of life and nou∣rishment.

III. Question. Whether Popish Fasts be

lawfull, and approoued of God?

Ans. They are wicked, and therefore nei∣ther approoued of God, nor to be obserued by man; and that for three speciall causes.

First, the patrons & maintainers of them, doe appoint set times of fasting, which are, necessarily to be kept, vpon paine of mortall sinne. And abstinence from flesh (with them) is made a matter of conscience. Now to pre∣scribe set times necessarily to be obserued, is contrarie to that libertie, which the Church of God and the gouernours thereof haue for this purpose, onely vpon speciall occasion. When the question was mooued to our Savi∣our, by Iohns Disciples, Why they and the Pharises fasted often, whereas his fasted not; Answer was giuen in this manner, Can the children of the marriage chamber mourne, as long as the bridegrome is with them? But the daies will come, when the bridegrome shall be taken away from them, and then shall they fast, Mat. 9. 15. From whence we may gather, that times of fasting must be, accor∣ding to the times of mourning. For Christ giues them to vnderstand, that they were to fast, as occasions of mourning were offered. As therefore, there can be appointed no set time for mourning, no more can there be enioyned a set time for fasting; but must be

left to the libertie of the Church, to be pre∣scribed, as God shall giue occasion. Againe, the Apostle reprooueth the Church of Ga∣latia, for obseruing set daies, and moneths, & times, and yeares, in way of Religion. Gal. 4. 10. Montanus the Hereticke is thought (in * 1.90 Ecclesiasticall stories) to haue beene the first, that made lawes for set-fasting. And the Churches of God in ancienter times, fasted of their own accords freely, not inforced by law or commandement, but as time and oc∣casion serued.

It is alleadged, that this doctrine seemes to chalenge the Church of England of He∣resie: for it appointeth and obserueth set times of fast. Ans. Nothing lesse. For our Church inioyneth and approoueth these times, not vpō necessity, or for religions sake, but for ciuill and politicke respects: whereas the Romish church, holds it a mortal sinne, to put off a set fast appointed, so much as till the next day following.

The second reason. They of the Church of Rome make a distinction of meates. For they wholly forbid flesh to be eaten vpon daies of fast, and allow whit-meates onely then to be vsed; and that of necessitie. Now this difference of meates is partly impious, partly absurd and foolish.

Impious it is, because they make it for Re∣ligions sake. For since the cōming of Christ, there is a libertie giuen to all men whatsoe∣uer,

to eate of all kindes of meates, without any distinction: commanding abstinence frō nothing, which God hath created, to be re∣ceiued with thanksgiuing. It is true indeede, we hold a difference betweene meate and meate, but how? not in way of religion, but in regard of temperance & health, for ci∣uill and politike vses, and respects. As for the other, we rest vpon the word of God, & hold it with Paul, a doctrine of Deuills, to command forbearance of meates, in regard of consci∣ence, 1. Tim. 4. 3.

But to this place of Paul, they giue an∣swer, and say, that it is spoken of Heretikes, such as the Manichees, & Novatiās &c. were, that held meats in their own nature vnclean. We on the other side reply, and say, that this text condemnes those that make meates any way vncleane. And that the Papists doe put this difference, in way of Religion, and con∣science; as appeareth by their strait pro∣hibitions of flesh as vncleane, and that for conscience sake. And this text they shall ne∣uer be able to shift off: for it plainely con∣demneth any such distinction; seeing to the pure, all things are pure; and euery creature of God is good, and nothing to be refused, so it be receiued with thanksgiuing, 1. Tim. 4. 4.

Furthermore, this difference of meates is also foolish. For first, the light of nature and common sense teacheth, that in such meates, as they permit, there is as much delicacie,

pleasure, and contentment, yea as much (if not more) strength: for example: in some fish, fruits, and wines, as is in flesh by them forbidden. Yea S. Paul ascribes flesh vnto fi∣shes, 1. Cor. 15. 39. There is one flesh of men, an other of beasts, an other of fishes, &c. Secondly, I call it foolish, because in their set Fasts they forbid flesh, but permit diuers wines, and the daintiest iuncates that the Apothecaries shoppe can affoarde: whereas in a solemne fast, all meates, drinks, and all other delights, of what kinde and nature soeuer, are to be forborne. For this was the practise of the Church in former times, to forbeare not one∣ly ordinarie foode, but soft apparell, sweete oyntments, and whatsoeuer it was, that ser∣ued to refresh and cheare the heart, as hath beene shewed.

The third Reason. The Church of Rome giueth to their fastings, false and erroneous endes; as namely, to merit something at the hands of God thereby, to satisfie his iustice for sinne, and to be true and proper parts of his worship. And that these are false and er∣ronious, I prooue by these reasons.

First, they do wholly frustrate the death of Christ, which is the onely thing in the world appointed by God, to be meritorious and sa∣tisfactorie.

Secondly, Fasting of it selfe, is a thing in∣different, neither good nor euill. For though it be referred to a religious end, which is the

humbling of the soule; yet it is not good in it selfe, but onely in regard of the end. Neither is it any part of Gods worshippe, beeing so referred; but only a proppe and furtherance, seruing (in the right vse thereof) to make a man more fit for the duties of Gods seruice.

Thirdly, these ends if they be well consi∣dered, cannot be the true ends of fasting, as will appeare by this example. A begger at our doores, entreats an almes, we giue it, and he receiues it. But will any man say, that by begging he doth merit or deserue his almes? In like manner we are all beggers, that haue nothing of our owne, neither food nor rai∣ment, nor any other blessing we doe inioy, but all we haue, commeth vnto vs onely from God. Well, vpon iust occasion we giue our selues to fasting, we pray earnestly vnto him for mercie, in the pardon of our sinnes. In this case, is it not great madnesse to thinke, that we by begging mercie can merit mercie at the hands of God? But praier (saith the Pa∣pist) as it is praier, merits nothing, but as it is a good worke. Ans. Praier as it is a good worke, is no other then begging; and then it is vnpossible, that it should be meritorious, vnlesse it be granted, that begging is merito∣rious, which cannot be.

These reasons considered, I conclude, that Popish fasts, which stand in force among them at this day, are wicked and damnable, and consequently to be abolished, if it were

no more, but for the blasphemous ends, which they make of them.

And thus much touching this point of Fa∣sting, as also concerning the other Heades of Gods outward worship.

CHAP. XVI.

Of the Sabboth day.

THe fourth maine Question touching man, as he stands in relation to God, is concer∣ning the Time of Gods wor∣ship. Wherein certaine parti∣cular questions are to be re∣solued touching the Sabboth day.

The First, and most principall of all the rest is this.

Whether it be in the liber∣tie of the Church of God vpon earth, to alter the Sabboth day from the seuenth day, to any other?

In answering to this Question I will not resolutely determine, but onely propound that which I thinke is most probable.

First therfore, I answer negatiuely. That it is not in the Churches libertie, to alter the Sabboth, from the Seuenth day. The reasons are these.

I. Reason. The substance of the fourth com∣mandement is vnalterable. Now the sanctify∣ing of a rest vpon the seventh day, is the sub∣stance of the fourth cōmandement. Therfore the sanctifying of the rest of the seuenth day, is vnalterable in regard of any creature.

That the truth of this reason may appeare two things are to be considered. First, what is changeable and temporarie in the Sab∣both: and then, what is morall and perpetu∣all.

Sect. 1.

The things which are temporarie and ce∣remoniall * 1.91 in the Sabboth day, are these.

I. That rigorous and precise rest, prescri∣bed to the Iewes, which stoode in the strait obseruation of three things.

First, the Iewe might not on the Saboth goe forth, or take a iourney any whether, for any matter or busines of his owne. For of this, there was a speciall commandement gi∣uen, Exod. 16. 29. Tarry euery man in his place: let no man goe out of his place the seuenth day, namely, to doe any worke, or busines of his owne whatsoeuer.

Secondly, the Iewe might not kindle a fire vpon the Sabboth day. For so saith the

Lord by Moses, Ye shall kindle no fire through∣out your habitations; &c. Exod. 35. 3. It will be then said, How did they for meate and fire in winter? Ans. They prepared and dressed their meat the day before: as they were com∣manded, Exod. 16. 24. And for fires in win∣ter, if they had any vpon the Sabboth, it was necessarie (as I suppose) that as they drest their meate the day before, so they should then beginne their fire also, which beeing then begunne, might be preserued on the Sabboth.

Thirdly, the Iewe might not carrie a bur∣den. This the Lord did expressely forbidde them by the Prophet Ieremie, Thus saith the Lord, Carrie no burdens vpon the Sabboth day, neither bring them in by the gates of Ierusalem, &c. Ier. 17. 21. And Nehemiah charged the men of Iudah, with the prophanation of the Sabboth in that kinde, Neh. 13. 15, 16, 17. In these three particulars, stood the strict ob∣seruation of the Iewish rest; which is alto∣gether temporarie, and doth not concerne the times of the New Testament; because it was onely typicall, the Sabboth beeing (in regard of that manner of rest) a figure of the most strict spirituall rest from all sinne, in thought, word, and deede, required of cuery true beleeuer.

II. Againe, in the Sabboth this was cere∣moniall and temporarie, that it was a speci∣all signe betweene God and his people, of

the blessings that were propounded & pro∣mised in the Couenant, Exod. 31. 13. And these were principally two. First, it was a signe of their sanctification, to teach them, that as the Lord had set apart a day of rest, so he did and would sanctifie the obseruers thereof vnto himselfe, by forgiuing their sinnes, and receiuing them into his fauour, in and by the Messias to come. Secondly, it was ordained by God, to figure and signifie the euerlasting rest of Gods children, in the kingdome of heauen. Of this the Prophet E∣say speakes, when he saith, that from moneth to moneth, and from Sabboth to Sabboth, all flesh shall come to worship before God, Esa. 66. 23. And the author to the Hebrewes, There remaineth therefore a Sabbatisme, or rest to the people of God, Heb. 4. 9.

III. Furthermore, this was temporarie in the Sabboth, that it was to be obserued vpon a set day, namely, the seauenth from the Creation, and that with set rites and cere∣monies. So saith Moses, The seauenth day is the Sabboth, Deut. 5. 14. Againe, On the Sab∣both day, ye shall offer two lambes of a yeare old, without spot, and two tenth deales of fine flower, for a meate offering mingled with oyle, and the drinke offering thereof: and the burnt offering of euery Sabboth, beside the continuall burnt offe∣ring, and the drinke offering thereof, Numb. 28. 9, 10.

IV. This also was Ceremoniall, that it

was to be obserued, in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt, and the Lord thy God brought thee out thence, by a mightie hand and stretched out arme: therefore the Lord thy God commanded thee to obserue the Sabboth day, Deut. 5. 15.

Sect. 2.

Now, as there were some things tempo∣rarie and Ceremoniall in the Sabboth: so there are some things in it perpetuall & Mo∣rall, and those I take it are three especially.

First, that there should be a day of rest, in which man and beast might be refreshed af∣ter labour.

Secondly, that this day should be sanctifi∣ed; that is, set apart to the worship of God. These two first, are therefore morall, because they are expressely mentioned in the Com∣mandement touching the Sabboth.

Thirdly, that a seauenth day should be sanctified to an holy rest, and that this holy rest should be obserued in a seauenth day. I say not, in this or that seauenth day, but in one of the seauen.

Now that this also is morall, it appeares by these reasons.

First, the Sabboth of the seauenth day, was instituted and appointed by God in Pa∣radise, before the fall of man, and the reuea∣ling of Christ; yea euen then, when there

was one condition of all men. This is plain∣ly set downe in Gen. 2. as also in the fourth Commandement. And vpon this ground it is manifest, that a Sabboth of a seauenth day cannot be a Ceremonie simply, considering the ordination thereof was in time long be∣fore all Ceremonies. If it be obiected, that it was made a Ceremonie afterward. I answer, that the reason is naught. For Matrimonie was ordained in Paradise, and afterward made ceremoniall, to signifie the spirituall vnion betweene Christ and his Church, and yet Matrimonie is perpetuall: and so is a Sabboth of a seauenth day. If it be againe * 1.92 alleadged, that God did then keepe a seuenth day in his owne person, and afterward inioy∣ned it to man by his commandement. I an∣swer, that the institution of the Sabboth in Paradise consisted of two parts, Blessing, and Sanctification: and the meaning of the Holy Ghost is, that God did both blesse it in re∣gard of himselfe, because he kept it in his owne person, and hallowed it also in regard of man, by commanding it to be sanctified and kept in performance of holy duties.

Secondly, the reasons of the fourth Com∣mandement are generall, and the equitie of them is perpetuall, and they haue this ende, to vrge the rest of a seauenth day. Let them be considered in particular. The first, in these wordes, Sixe daies shalt thou labour. Which some take to be a permission: as if God

should haue said thus; If I permit thee sixe, thou shalt allow me a seauenth. But they may be also taken for a commandement, inioy∣ning labour in the sixe daies; first, because they are propounded in cōmanding termes; secondly, because they are an exposition of the curse laid vpon Adam, Thou shalt eate thy bread in the sweat of thy face, namely, in the sixe daies: and thirdly, because idlenes, the spoile of mankind, is there forbidden. This beeing so, there must needes be a seauenth day, not onely of rest, to ease them that la∣bour in the sixe daies, but also of an holy rest, that God might be worshipped in it. The second reason is taken from Gods ex∣ample: For in sixe daies, the Lord made heauen and earth, &c. That which the Lord himselfe hath done in person; the same must man doe by his commandement. But the Lord him∣selfe in sixe daies laboured, and rested the seauenth. Therefore man must doe the same. This reason made by God to the creature, must stand in force, till he reuerse it, which yet he hath not done, nor doth. If then these reasons doe not onely inforce a rest, and an holy rest but a rest on the seauenth day; then this lest on the seauenth day, is a part of the fourth Commandement: and consequently the Church can not alter it from the Sab∣both day, because they can not alter the sub∣stance of that Commandement which is e∣ternall.

II. Reason. The Sabboth day in the new Testament, (in all likelihood) is tied to that, which we call the Lords day, and that (as I take it) by Christ himselfe. The Reasons thereof are these.

I. The sabboth day of the new Testament, is called the Lord daie, Apoc. 1. 10. Now I suppose, (for in these points still wee must goe by likelyhoods) its called the Lords day, as the last Supper of Christ, is called the Lords Supper, for two causes. First, as God rested the seauenth day after the Creation, so Christ hauing ended the worke of the new creation, rested on this day from his worke of redemption. Secondly, as Christ did substitute the last supper in roome of the passeouer, so he substituted the first day of the weeke in roome of the Iewes Sabboth, to be a day set apart to his owne worship.

II. The Church of Corinth everie first day of the weeke, made a collection for the poore, as we may read, 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word, Praier, and the Sacraments, as a fruite therof, Act. 2. 42. For these be Sabboth exercises, that went alwaies together in the Apostoli∣call Church. But it will be saide, that colle∣cting for the Saints, is a matter of indifferen∣cie, and may be done vpon any day, as well as vpon the Sabboth. To this I answer, that Paul cōmands the Corinths to doe it, as he

had ordained it in the Church of Galatia: whereby he makes it to be an Apostolicall, and therefore a diuine ordinance. Yea, that very text doth in some part manifest thus much, that it is an ordinance and institution of Christ, that the first day of the weeke should be the Lords daie. For Paul com∣maundeth nothing, but what he had from Christ.

III. Christ and his Apostles, kept the first day of the weeke as the Sabboth. For Christ rose againe, the first day of the weeke, and appeared to his disciples, Ioh. 20. 19. and eight daies after, he appeared againe to Tho∣mas, ver. 26. which was the next first day of the weeke. And this hath beene the opinion of sundrie ancient diuines. a 1.93 Cyrill vpon Iohn, saies, that this eight day was without doubt the Lordes daie, and so ought to be kept, because it is likely Christ himselfe kept it holy. And the same is affirmed and taught by b 1.94 Augustine and c 1.95 Chrysostome. Again, the Apostles also kept it. For when the Holy Ghost descended vpon them, they were a∣gaine assembled vpon this day, Act. 2. v. 1. which I prooue thus. The day of Pentecost was the first day of the weeke; for the Iewes were commanded to bring a sheafe of their first fruits, the morrow after the Sabboth in the passeouer, Levit. 23. 10. &c. and betwixt that and Pentecost, they were to reckon fiftie daies. Hence it followeth, that the day of

Christs resurrection, falling the morrow after the Iewes Sabboth, which is the first daie of the weeke; Pentecost must needes fall on that day: and therefore the Apostles met that same day, and not they onely, but also the whole Church gathered themselues toge∣ther, and celebrated this day with preaching of the word, and administration of the Sacra∣ments, Act. 20. 7. And according to this insti∣tution of Christ, and the examples of his A∣postles, hath beene the constant practise of the Church, from their times vntill now.

IV. That which was prefigured, in that it was prefigured was prescribed: but the Lords day was prefigured in the eight day, wherein the children of the Iewes were circumcised: therefore it was prescribed to be kept the eight day. Thus the ancient fathers, by name Cyprian and Augustine haue reasoned and taught. Againe, the day of Christs resurrecti∣on was prefigured by that day, wherein the stone which the builders refused, was made the head of the corner, Psalm. 118. v. 24. and in that it was prefigured it was appoin∣ted by God. For then it appeared to be true which Peter saith of Christ, that god had made him both Lord and Christ, Act. 2. 36. And the same may be said of the Sabboth of the new testament, that it was in the figure preordai∣ned, and therefore limited and determined by our Sauiour Christ vnto the Lords day. Other reasons might be added, but they are

onely coniectures: these be the princi∣pall.

III. Reason. God is Lord of times and seasons, and therefore in all equitie, the altering and disposing therof is in his hands, and belongs to him alone. Act. 1. 10. Times & seasons the father hath kept in his owne hand. A∣gaine, Christ is called the Lord of the Sab∣both. And Autiochus Epiphanes is condem∣ned by the Holy Ghost, because he tooke vp∣on him to alter times. Dan. 7. 25. Besides that, Daniel saith, that it is God alone that chan∣geth times and seasons, Dan. 2. 21. Now if it be proper vnto God, as to create, so to de∣termine and dispose of times, then he hath not left the same to the power of any crea∣ture. And therfore as the knowledge thereof, so the appointment, and alteration of the same, either in generall or particular, belongs not to the Church, but is reserued to him. The Church then, neither may nor can alter the Sabboth day. And this is the first part of the answer.

Sect. 2.

The Second is this, If the Church had li∣bertie to alter the Sabboth, then this altera∣tion must be made within the compasse of the weeke, to the sixt, or fift, or fourth, or se∣cond, or third, or first daie, and not to the eight, or ninth, or tenth daies without the compasse of the weeke. The reason is plaine.

The Church of the New Testament, hath more knowledge and more grace, then the people of the old Testament had; and in that regard, ought to haue more zeale, and greater alacritie in the worship of God then they had, that it may exceede the Iewes ac∣cording to the measure of grace receiued. And thus, the first and principall question touching the Sabboth, is answered and re∣solued.

Sect. 3.

Now, before I come to the next, let vs in * 1.96 the meane while see and examine the Rea∣sons, that are brought against the answer pre∣sently made. First therefore it is alleadged, that in the new Testament there is no dif∣ference of daies. For if we haue or make dif∣ference of daies, we are in truth no better then Iewes. That there is no distinction of daies, they prooue out of two places. The first is, Col. 2. 16. where the Apostle saies, Let no man condemne you in respect of an holy day, or of the new moone, or of the Sabboth day. The se∣cond, Gal. 4. 10. where the same Apostle re∣prooues the Galatians, for obseruing daies, and moneths, and times, and yeares.

To this I answere, that both the places speake of the Feasts of the Iewes, and of dif∣ference of daies, that stands in force by the Iewish Ceremoniall law. Paul to the Colos∣sians, warnes them to giue no occasi∣sion

to others, whereby they might iustly condemne them, for obseruing of daies in superstitious manner, vpon opinion of holi∣nes and necessitie, as if mens consciences were bound to such obseruation. And he reprooues the Galatians, for obseruing daies (as it is likely they did) not onely in the Iew∣ish, but also in the Heathenish manner. To which purpose Paul saith, v. 11. He is afraid of them. His meaning was, because they pla∣cing their saluation (in part) in their Iewish obseruation of daies, after they had beene informed touching their libertie in Christ, did thereby mixe the Gospel with the Law: and therefore he feared, least by that meanes Christ should become vnto them vnprofita∣ble, and so his preaching to small or no pur∣pose.

Againe, they alleadge, Rom. 14. 5. where Paul saith, One man esteemes one day better then an other, and an other man counteth euery day a∣like. In which words the Apostle blameth not them, which thinke all daies as one.

Ans. In the New Testament, all daies be as one, in regard of the aptnes thereof to the worship of God: and yet there may be a dif∣ference of daies in regard of order: and this Paul no where condemneth. That we may the better conceiue this distinction, we must consider a difference betweene the Iewes Sabboth and ours, which is this; That the Iewes Sabboth was both the time of the

worship of God, and also a part of his wor∣ship. But the Sabboth of the new Testament, though it be a necessarie time of Gods wor∣ship, yet it is not a part thereof. If it be said, that it is commanded, therfore 〈◊〉〈◊〉 must needs be a part of Gods worship: I answer: It is commanded, not as Gods worship for sub∣stance, but in respect of the duties of the worship, that are to be kept and performed in it. And hence it is manifest, that in regard of Gods worship, there is no difference of daies in the new Testament, but in regard of order.

Thirdly, they obiect, that Paul kept the Iewes Sabboth, as well as the Lords day. For he and Barnabas came to Antiochia, and went into the Synagogue on the Sabboth day, Act. 13. 14. And againe, he and Timothie conuerted Lydia vpon the same day. Act. 16. 13.

Ans. The Apostle did this vpon very good ground, not because he held the obser∣uation of it as necessarie as the other; but in regard of the weaknes of the Gentiles and Iewes newly called. For the Church that consisted of such persons in those daies, was not yet fully perswaded and resolued of the abrogation of th••••e wish Sabboth: and ther∣fore, for the time, he yeelded to their weak∣nes, and obserued it as well as the other. But afterward, when they were confirmed in that point, he forbare that libertie, & taught

the full abolishment both of it, and other Ceremonies.

Fourthly, Act. 18. 3, 4. Paul is said to come to Corinth to Aquila and Priscilla, and to worke with them in their trade of tent-ma∣king: and further, it is said, that he disputed in the Synagogue euery Sabboth day, that is, on the Iewes Sabboths, and exherted the Iewes and Grecians: Hence it is gathered by some, that Paul did onely keepe the Sabboth of the Iewes, and that both on the Lords day, and on the weeke daies, he wrought with Aquila and Priscilla.

Ans. First, we must remember this Rule, That Charitie and Necessitie, doe dispense with the Sabboth, and with Ceremonies. If a Towne should be on fire, or if a Citie or countrey should be presently assaulted by the enemie, in the time of the word preach∣ed, on the Sabboth day; the preaching of the word, in these cases, must cease for a time, till by conuenient helpe the fire be quenched, and the enemie be taken or dri∣uen backe. Now whereas Paul in the ordi∣narie daies of the weeke made tents, and on the seauenth too, not obseruing it, but the Iewes Sabboth; we must know, that he did it vpon necessitie, for the saluation of the Iewes. For Priscilla and Aquila were Iewes vnconuerted, and Christ was not yet reuea∣led vnto them. And if Paul had but once na∣med Christ, he could haue done no good a∣mong

them. Yet afterward, when he saw better opportunitie, at the comming of Silas and Timotheus from Macedonia, then he could no longer containe himselfe, but bur∣ned in the spirit, and testified to the Iewes, that Ie∣sus was the Christ, vers. 5. Now if there was cause why he did not speake of Christ for the time, then was there cause also why he did not make profession of a Sabboth. Se∣condly I answer, though Paul did not then openly sanctifie the Sabboth; yet it is to be supposed, that he kept it priuately by him∣selfe, reseruing some speciall time for that purpose: and the contrarie cannot be shew∣ed.

The Second Question touching the Sab∣both.

How the Sabboth of the New Testament is to be ob∣serued?

Ans. In obseruing a Sabboth of the new Testament, there are two things required; a Rest, and a Sanctification of the same rest to an holy vse. This Answer is made out of the very substance of the fourth Commande∣ment, which is morall, and hath nothing ce∣remoniall in it. And the fourth Commande∣ment (for substance) consists in a ceasing frō labour, and a holy dedication of our rest to holy vse, that is, to the worship and seruice

of God.

Sect. 1.

Now touching the first point, the Rest of the Sabboth; there are three seuerall Opini∣ons, * 1.97 whereof two are contrarie, and the third is a meane betweene both.

The first Opinion is, that we are bound as strictly to keepe the outward rest of the Lords day, as the Iewes were to keepe the Sabboth: and sundrie men are of this minde. But I take it, this opinion is not warrantable. For (as we said before) the Iewish manner of keeping the Sabboth in straitnes, is a Cere∣monie. And if we be bound to keepe it as straitly as the Iewes did, then Iudaisme must still remaine, and the ceremoniall Law (at least in some part) must still be in force.

But in fauour of this opinion, it is allead∣ged. First, that the fourth Commandement is a Law, giuen as well to Christiās as to Iewes, and therefore it binds both alike. Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth, both in respect of Rest, as also in regard of Sanctification thereof; but that it bindeth them to the same strait manner of keeping the rest, as it did the Iewes, we vtterly de∣nie.

Secondly, That the reasons vsed to inforc▪ the Commandement, doe equally binde all: therefore the Commandement it selfe. Ans.

It is true for the dutie commanded, but not for the manner of performance. Againe, the reason alleadged doth not follow: for some∣times the holy Ghost vseth a reason that is perpetuall, to inforce a Ceremonie. That Le∣vi should haue no part, nor inheritance amōg his brethren, was a Ceremonie commanded by God; and yet the Lord inforceth it, with a reason that was perpetuall, namely, because himselfe was the part and inheritance of Le∣vi, among the children of Israel, Numb. 18. 20.

Thirdly, that the Sabboth is a signe (to be∣leeuers in the new Testament) that God is their God, and they his people; and the same it was to the Iewes: therefore the bond is as strict to the one, as to the other. Ans. 1. Be∣leeuers vnder the Gospel, haue two onely signes of the Couenant, Baptisme and the Lords Supper, and no more. 2. The Scrip∣ture restraineth the Sabboth, as a signe, onely to the Iewes. It is a signe betweene me and you in your generations, Exod. 31. 13. Againe, v. 16. the children of Israel shall keepe the Sabboth—for an euerlasting couenant. 3. The Sabboth was not a signe in the first institution in Pa∣radise. For the Couenant of grace was made after the fall of man, and the signe thereof must needes be appointed after it: conside∣ring that before the fall, Ceremonies signify∣ing sanctification had no place. And this is the first Opinion.

The second Opinion touching the Rest of the Sabboth, is flat contrarie to the former; namely, that on the Sabboth day, (after the publike worship of God is ended, and the Congregation dissolued,) men haue libertie either to giue themselues to labour, or to ho∣nest pleasures and recreations. This Opinion doth quite abolish one of the Commande∣ments of the Decalogue. For it presupposeth all daies to be alike, this onely prouided, that the publike worship of God be solemn∣ly kept. Now this may be done in any day of the weeke; and there will be no neede of appointing a set time for Gods seruice, if all daies be equall, without any difference or distinctiō. But the fourth Cōmandement (for substance) is eternall, and requireth (vpon paine of the curse) both rest from labour, and a setting apart of the same rest, to the duties of holines & religion. And if it com∣mand abstinence from ordinarie abour, then much more from pleasures and recreati∣ons.

The third and last Opinion, holdes the meane betweene the two former extremi∣ties, and that I take to be the best and safest. The substance hereof consists of these two conclusions.

1. That vpon the Sabboth day of the new Testament, men are to rest from the or∣dinarie labours of their callings. Thus much is commanded in the fourth commandemēt.

For the rest it selfe was not a ceremonie, (as I said before) but the straight & precise man∣ner of resting. Againe, it is most necessarie, that religion and the power thereof, should be maintained amongst Gods people, which cannot possibly be, vnlesse men (at some∣times) set themselues apart vnto it. The stu∣dent that desires learning, doth not attaine vnto knowledge, vnlesse he doe daily conse∣crate and devote himselfe to the studie ther∣of. In like maner, religion cannot be preser∣ved and maintained in the Church, except men doe whollie and continually employ themselues in the practise of the same. Fur∣thermore, it is the libertie that Gods lawe giues to seruants, yea and to beasts, that they shall not be oppressed with labour by wor∣king on the Lords day; & this liberty is groū∣ded vpon the law of nature, & cōmon equity.

Here the common sort are wont to reply and say. If we must rest from the labour of our callings the whole day, we shall not be able to maintaine our selues and our fami∣lies. To which it may be answered, that they which gathered Manna onely in the sixe daies, had as much as they, that gathered it on the seuenth day; & that which they gathe∣red the seuenth day, did not remaine sweete, but stanke and perished. They therefore which rest on the Sabboth daie, must not be distracted with needelesse cares, but liue by by faith, and depend vpon Gods providence

for meate, drinke, and clothing. And the la∣bour of the calling then vsed, when it is ex∣pressely forbidden by God, bringeth ra∣ther a curse with it, then a blessing. Againe, such persons must remember, that Godlinesse hath the promises of this life, and the life to come. 1. Tim. 4. 8. and if they will first seeke the king∣dome of God and his righteousnesse, all things ne∣cessarie shall be cast vnto them in way of aduan∣tage, Mat. 6. 33. Therefore, if they keepe his commandement, and rest vpon the seuenth day, God will in mercy giue a blessing, and they shall no lesse receiue from him their dai∣ly bread, in that day, then in any other.

II. Conclusion. In this Rest, sundry kindes of workes may be done, and that with good conscience; principally two.

The first are workes both holy, and of pre∣sent necessitie. And they are such, as cannot be done before or after the Sabboth. These are likewise of two sorts. The first are those, that doe necessarily pertaine to Gods worshippe, so as without them God cannot be wor∣shipped. Of this kind is the Sabboth daies iourney, Act. 1. 12. allowed among the Iewes to the people, to goe and heare the word preached. Thus we read, that the Shunamite went ordinarily vpon the Sabboth and new Moone, to the Prophet, to heare him. For when shee demanded leaue of her husband, to goe to the Prophet, he askes her, Why wilt thou goe, seeing it is neither newe

Moone, nor Sabboth day, 2. King. 4. 23. Of the same sort, were the killing and dressing of sacrificed beastes, in the time of the law; wherof our Sauiour saith, Haue ye not read in the law, how that on the Sabboth daies, the Priests in the temple break the Sabboth, and are blame∣lesse, Mat. 12. 5. The next sort of workes of present necessitie, are those that belong im∣mediately, to the preseruation of the tempo∣rall life of man and beast, or that serue to the good estate of them both. Such are workes of mercie: as, the watering of cattell, Mark. 12. 11. the drawing of a beast out of a pitte, Luc. 14. 5. and such like.

The second kind of workes, that may be done vpon the Sabboth, are workes of Chri∣stian libertie, out of the Case of necessitie. These were such as the Iewes might not doe, and yet we in the new Testament may doe them. For example: prouision and dressing of meate, making fires, and carrying of bur∣dens. Yet vpon this libertie, men ought not to gather, that they may doe what they will, because they must cease from the ordinarie execution of the works of their callings. For the word of God giueth no such warrant: men are in this case, to submit themselues to his will expressely reuealed, and to vse their libertie according to the same.

Here two Cases are propounded.

I. Case. Whether we may not lawfully vse recreations on the Sabboth day, as shoo∣ting,

bowling, hunting, hawking, wrastling, &c?

Ans. I take it, we are not denied to reioice and solace our selues vpon this day. For to some men, at some times, recreation may be more necessarie then meat, in case of weake∣nes, for present preseruation of health. And though not in that regard, yet beeing well ••sed, it may be a furtherance to men, in the performance of the duties of godlines, as well as in the duties of their calling. But this reioycing must be such as was the reioycing of the Iewes, Nehem. 8. 12. which was onely spirituall, and in the Lord. For they reioyced onely for this, that they vnderstood the law of God, that was taught them.

But as for the recreations and pastimes a∣forenamed, as bowling and such like, they are not at this time to be vsed. My reason is this. That which is the more principall and necessarie, namely labour in the execution of a mans calling, is forbidden: recreation there∣fore which is for labour, must cease on that day when labour ceaseth. Againe if the du∣ties of the ordinary vocation, otherwise law∣full and commendable, be therefore forbid∣den, because they destroy the rest comman∣ded, and take vp the mind, that it cannot be freely emploied in the affaires of God, then much more are workes of pleasures forbid∣den, because they doe the same things much more, though otherwise in themselues they

be not vnlawfull. Obiect. Seruants must haue recreation, otherwise how shall they be able to worke in the weeke day? Ans. True; but their recreation must be granted them in the daies of labour. For recreation pertaineth not to rest, but to labour, and is therefore v∣sed, that a man by it may be made more fitte to labour.

II. Case. Whether men vpon any occasion, may not doe a worke of their callings, in the morning or euening of the Sabboth day, as Tradesemen, for example I answer that they may, so be it they obserue foure caveats. I. That the worke done, be no scandall to any person. II. That it withdraw not the mind of the worker or any other, from sanctifying the Sabboth, either publickely or priuately. III. That it be not a worke of gaine, but a worke of mercie, or tend to a worke of mer∣cie. IV. That it serue for the immediate pre∣seruation of life, health, or goods. Of life; thus Elias continued his flight from Iezabel many Sabboths together. 1. King. 19. 8. And the reason is good: the Sabboth was made for man (saith Christ) that is, not for the hurt, but for the good of man. Of health; and thus our Sauiour Christ visited the sicke. Ioh. 5. 3. and cured the blind man vpon the Sabboth. Ioh. 9. 14. By whose example, the Phisitian & the Chirurgion may lawfully goe, not onely to giue necessarie counsell, but to minister necessarie phisicke and doe cures. Lastly, of

goods which are in present danger of loo∣sing. Thus Christ would haue the oxe pre∣sently pulled out of the pit, Luk. 14. 5. and the shippe on the shore full fraught with wares, requires present helpe, if it be in apparent danger of sinking. Thus much concerning the first thing, required in the observation of the Sabboth.

Sect. 2.

The second thing, required in the halow∣ing of the Sabboth of the new testament, is * 1.98 the Sanctification of rest, which is nothing els, but the dedicating of it to a religious vse, that is, to the practise of diuine worshippe. This sanctification, is either publicke or pri∣uate.

The publike, is the solemne performance of spirituall workes, commanded in the se∣cond and third Commandements, and ten∣ding to publike worship. And this may be reduced to foure principall heads. I. The reading or preaching of the word, when the Minister publikely in the Congregation as∣sembled, doth faithfully deliuer vnto the people pure and sound doctrine, and applies the same as necessitie requireth, and occasion serueth, to the edification and saluation of all and euery hearer in publicke audience: and the people on the otherside, do reuerent∣ly and attentiuely heare the same word read and preached. II. The administration of the

Sacraments according to Gods institutiō, by the Ministers of the Church lawfully called. III. Publike praier, wherein the Minister cal∣leth vpon the name of the Lord, & the whole congregation, in feruent affection, lift vp their hearts vnto him, and in mind giue assent to the praiers made in the name and behalfe of them. IV. Collection and giuing of almes for the reliefe of the poore, whether they be captiues and strangers, or those that dwell a∣mong vs, the sicke, the needie, orphanes and widowes, and such like. Vpon these foure heads, doth stand the whole publike worship of God. For proofe and declaration hereof, read these places, Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. &c.

Priuate sanctification, (which serueth to answer the second opinion) stands in these things. I. That euery man in the beginning of the Sabboth, in the morning, do priuatly pre∣pare himselfe to the publicke seruice that followeth, by priuate prayer, by examinati∣on and humbling of himselfe before God, in respect of his particular sinnes. This the wise∣man exhorteth vnto, when he saith, Take heede to thy foote when thou entrest into the house of God, Eccles. 4. 17. and his meaning is, that before a man betakes himselfe to the pub∣licke congregation, there to perform seruice and worship vnto God, he should looke into his heart, and examine his affections and

thoughts, that he come not vnprepared, which duty though it be alwaies to be done, yet principally on the Sabbothday. The chil∣drē of Israel rose vp early in the morning on the Sabbothday, to offer vp burnt offrings, & peace offerings to an Idol, Exo. 32. 5. 6. much more ought wee, &c. And it is said of our Sauiour Christ, that he arose very early in the morning before day, and went into a solitary place to pray; and the day following was the Sabboth, when he preached in the Syna∣gogues, Mar. 1. 35, 36. II. That when the con∣gregation is dissolued, we spend the rest of the Sabboth; in meditation and conference of the word before preached, and of the creatures. Thus it is said of some that heard Paul preach, that they receiued the word with all readines, and searched the Scripture, whe∣ther those things were so, Act. 17. 11. And the whole 92. Psalme was penned, that it might be a song of the Sabboth, and it containes nothing but a meditation of the workes of God. III. That men priuately exercise them∣selues, in the workes of charitie and mercie; as in visiting the sicke, in making peace be∣tweene those that are at discord, in releeuing the poore, in teaching and instructing the ignorant, in cōforting those that are distres∣sed and comfortlesse. Neh. 8. 12. Then all the people went to eate and to drinke, and to send par•• abroad to the poore, and to make great ioy.

The Tthird Question touching the Sab∣both.

When the Sabboth doth beginne?

To this some doe answer, in the euening, and some in the morning. My answer is this, that the Sabboth of the new Testament a∣mongst vs, is to beginne in the morning, and so to continue t••l the next morrow, & not in the euening, till the euening.

The reasons be these. 1. The Sabboth is to beginne, when other ordinarie daies begin, according to the order and account of the Church wherein wee liue. 2. It was the pra∣ctise of Christ and the Apostles. For Christ (as it hath beene thought of auncient times) consecrated the Sabboth, in that he rose from the dead early in the morning, when the first day of the weeke beganne to dawne, Matth. 28. 1. and therfore it is fitte that the Sabboth day should then beginne when he rose, for as much as it is kept in remembrance of his resurrection. The same was the pra∣ctise of the Apostles. For Act. 20. 7. the first day of the weeke the Iewes came togither at Troas in the morning, & there Paul preach∣ed from that time till midnight, beeing the next morning to depart, hauing staid there as is plaine out of the 6. v. seuen daies. In that text I no••e two things. First, that the night there mentioned was a part of the seuenth

day of Pauls abode at Troas. For if it were not so, then he had staied at least a night lon∣ger, and so more then seuen daies, because he should haue staied part of another day. Se∣condly, that this night was a part of the Sab∣both which they then kept. For the Apostle keepes it in manner of a Sabboth, in the ex∣ercises of pietie and diuine worshippe, and namely in Preaching. Yea further he conti∣nues there till the rest was fully ended: He communed with them till the dawning of the day, and so departed. vers. 11. Besides this text, Dauid saith in his Psalme of the Sabboth, that he will declare Gods louing kindnes in the morning, and his truth in the night, Psal. 92. 2. making the night following a part of the Sabboth.

Against this doctrine it is alleadged, first, that the Sabboth is to begin in the euening, because in the first of Gen. it is saide, fixe se∣uerall times, the euening and the morning made the first day, and so the second, and third, &c.

Ans. First; in that text when it is said, the euening and the morning, made such & such daies, by the euening is vnderstood the night and by the morning the day, and the euening was the end of the day, and the morning the end of the night. This exposition is auncient, and yet in Scripture we find not one place where the euening is put for the night, Se∣condly, I answer that the collection from

that place is of no force. For thus the reason must needs be framed. That which God did in appointing of daies, the same must we doe in vsing of them. But God in appointing of daies, began the day at the euening. Ergo, &c. The consequent is false. For the case is other∣wise in the constitution of time, then it is in the vse of time constituted: and there is not the same reason of things in doing, as there is of the same things in beeing and vse. Thirdly, this did not bind the Iewes. For they in all likelyhood began their Sabboths in the morning. Indeede their solemne feasts, as the Passeover and such like, beganne and were kept from euening to morning, as we may read Levit. 23. 5. But their ordinarie Sab∣both was kept from morning to morning. Whence it is that Saint Matthew calls the dawning of the first day of the weeke, the ende of the Sabboth of the Iewes, Matth. 28. 1. and there is nothing (I take it) that can be brought to the contrarie.

It is obiected that Moses saith, Leuit. 23. 32. From euen to euen shall ye celebrate your Sab∣both. Ans. The words must be vnderstood of the feast of reconciliation, beeing the tenth day of the seuenth moneth, which was so∣lemnized and kept from euen to euen. And it is called a Sabboth, because it was by spe∣ciall commandement appointed to be kept as the Sabboth day and that in two respects. First because it was to be kept holy by the

Iewes, in humbling themselues and offering Sacrifices, vers. 27. Secondly, because vpon that day it was not lawful to doe any seruile worke vpon paine of death, vers. 25. 30.

Againe, it is alleadged that Ioseph of Ari∣mathea could not embaulme Christ, by rea∣son that the Sabboth was at hand, and this was the euening. I answer, that the Iewes Sab∣both there ment, concurred with the day of their passeouer, and hence it was that their Sabboth beganne in the euening.

By this that hath beene said, the answer to the third Question is plaine, to wit, that in the new Testament the Sabboth is to begin at the morning, and so to continue to the next morning, and not as some suppose to begin at the euen, and continue till the next euen. And thus much touching the speciall Questi∣ons of Gods worshippe, as also generally concerning those that belong to Man as he stands in relation to God.

The ende of the second Booke.

Notes

• * 1.1

  Arguments from the light of nature, and Creation.
• * 1.2

  Arguments from the go∣uernment of the world.
• * 1.3

  Act. 14. 17.
• * 1.4

  Arguments fró the light of Grace.
• * 1.5

  A•…•…ments f••ó the light of Glorie.
• * 1.6

  〈◊〉〈◊〉. Cor. 13.
• * 1.7

  Tacit. lib. 5. 20.
• * 1.8

  Plutarch. de •…•…rit. ••••ac.
• * 1.9

  The Authors and penmen of Scripture.
• * 1.10

  The Matter of Scripture.
• * 1.11

  Psal. 14.
• * 1.12

  Effects of Scripture.
• * 1.13

  〈◊〉〈◊〉. 8. 〈◊〉〈◊〉.
• * 1.14

  Properties of Scripture.
• * 1.15

  Contra••ies.
• * 1.16

  Testimonies.
• * 1.17

  Obiections a∣gainst the Scriptures.
• * 1.18

  Obiect. 1.
• * 1.19

  Obiect. 2.
• * 1.20

  Obiect. 3.
• * 1.21

  Obiect. 〈◊〉〈◊〉.
• * 1.22

  Ignorantia pravae disposi∣tionis.
• * 1.23

  Ignorantia 〈◊〉〈◊〉 privati∣onis vel nega∣tionis p••••••.
• * 1.24

  Obiect. 5.
• * 1.25

  Obiect. 〈◊〉〈◊〉.
• * 1.26

  Obiect. 7.
• * 1.27

  Obiect. 8.
• * 1.28

  Obiect 9.
• * 1.29

  Obiect. 10.
• * 1.30

  Obiect. 11.
• * 1.31

  Ioseph. Antiq. Iudaic. 〈◊〉〈◊〉. 5. c. 10. fin••.
• * 1.32

  Plin. nat. hist. lib. 36. c. ••5.
• * 1.33

  Obiect. 12.
• * 1.34

  Obiect. ••3.
• * 1.35

  Obiect 1••.
• * 1.36

  Exod. 34. 6.
• * 1.37

  Icr. 9. 24.
• * 1.38

  Dan. 9. 4.
• * 1.39

  Heb. 11. 6.
• * 1.40

  Matt. 28. 19. 1. Ioh. 5. 7.
• * 1.41

  Ioh. 4. 24.
• * 1.42

  Adoration.
• * 1.43

  Deut. 10. 20.
• * 1.44

  Gen. 8. 27.
• * 1.45

  Esa. 6. 〈◊〉〈◊〉,
• * 1.46

  Dan. 9. 7.
• * 1.47

  Matth. 15. 27.
• * 1.48

  Rom. 13. 7.
• * 1.49

  Matth. 10. 28.
• * 1.50

  Matth. 10. 28.
• * 1.51

  Rom. 13. 4.
• * 1.52

  Psal. 37. 7.
• * 1.53

  1. Sam. 15. 26.
• * 1.54

  Cleauing to God.
• * 1.55

  Lawfull praier.
• * 1.56

  Conditions be∣fore prayer.
• * 1.57

  Conditions in prayer.
• * 1.58

  Conditions af∣ter prayer.
• * 1.59

  Of Imprecati∣ons.
• * 1.60

  Of the Cir∣cumstances of Prayer.
• * 1.61

  Of the Voice in prayer.
• * 1.62

  Iam. 5. 9.
• * 1.63

  Of Gesture in prayer.
• * 1.64

  The Place of prayer.
• * 1.65

  1. Sam. 7.
• * 1.66

  The Time of prayer.
• * 1.67

  How Bap∣tisme is neces∣sarie, & why?
• * 1.68

  How Baptis∣me is not ne∣cessary, and why?
• * 1.69

  Exod 36. 25.
• * 1.70

  Lib. de mirab. Script. cap. 33. Non in ser∣pente, sed in Domini impe∣rio & promis∣so, &c.
• * 1.71

  Lib. sent. 4 dist. 41. quest. 2. im∣pedit contra∣hendum matri∣monium, & di∣ti nit contra∣ctum.
• * 1.72

  Bell. de matr. lib. 1. c. 30.
• * 1.73

  Decr. Greg. lib. 4. tit. 11. c. 1.
• * 1.74

  Concil. Trid. sess. 24. decrer. de reformati∣one Matrimo∣n••, cap. 2. &c.
• * 1.75

  Mark. 1. 4. Luk. 3. 3.
• * 1.76

  Euseb. Eccles. Hist. l. 3. c. 23.
• * 1.77

  Heb. 7. 25.
• * 1.78

  Right vse after Receiuing.
• * 1.79

  What Adora∣tion is.
• * 1.80

  Whether it be lawfull to flies
• * 1.81

  When a man may flie?
• * 1.82

  The nature of an Oathe.
• * 1.83

  When an oath bindes?
• * 1.84

  VVhen an Oath bindes not?
• * 1.85

  Le-thannoth So it is ex∣pounded by the Hebrewe Doctors. Quintil. in Iud. 11. 40.
• * 1.86

  Iethannu.
• * 1.87

  The iust cause of a fash
• * 1.88

  The right manner of fa∣sting.
• * 1.89

  The right ends of fa∣sting.
• * 1.90

  Euseb. Hist. Eccl. l. 5. c. 17.
• * 1.91

  What is Ce∣remoniall in the Sabboth.
• * 1.92

  **
• a 1.93

  Cyrill. lib. 12. in Iohan. cap. 58.
• b 1.94

  Ad Casula∣num. Epist 86. ad Ianuarium. Epist 119. c. 13.
• c 1.95

  Sermon. 5. de res••••rect.
• * 1.96

  Obiections.
• * 1.97

  Rest.
• * 1.98

  Sanctification of Rest.