The compleat Christian, and compleat armour and armoury of a Christian, fitting him with all necessary furniture for that his holy profession, or, The doctrine of salvation delivered in a plain and familiar explication of the common catechisme, for the benefit of the younger sort, and others : wherein summarily comprehended is generally represented the truly orthodox and constant doctrine of the Church of England, especially in all points necessary to salvation / by W.S., D.D.

PART. 5. Of the SACRAMENTS.

SECT. 1. Of the SACRAMENTS in generall. Quest. 14.

the doctrine of the Sacraments,

their necessi∣ty, use and utility described, our Sacrament of the Gospil in the new Testament

succeeding those of the Iewes under the law in the old testa∣ment, and as

seales of the new co∣venant, in effect the same with them. The

covenant and what the substance or mat∣ter, man∣ner and circum∣stances of it,

and how un∣der the Law and the Gospel distin∣guished,

as also what are the parts, & who the parties, to

the Co∣venant, and the instru∣ments, or records of it. The two Testa∣ments, where first con∣sidered the Author, penmen, and pub∣licke

Notaries of the old Testa∣ment, with the si∣gning, sealing, and delivery thereof, the witnesses to the same, and so of the new

Testa∣ment, likewise the Author, penmen, signing, sealing, and de∣livery of it, and witnesses descri∣bed, the scales of it

and the gra∣ces con∣ferred, the Sacra∣ments, the order of whose doctrine is

here to be ob∣served, with number of them, and how two only so primely and

especially from all antiqui∣ty acknow∣ledged the definiti∣on, parts, and other circum∣stances of

the true and prime Sacra∣ments observed, and with the

others compa∣red both in generall, and in parti∣cular matri∣mony, confir∣mation, extreme unction or avea∣ling

penance and holy orders by us ac∣knowled∣ged, though not Sa∣craments for ei∣ther. Godly e∣states 〈◊〉〈◊〉

course of life, or holy reli∣gious actions and cere∣monies in the Church piously to be used, and practi∣sed

and so di∣vers o∣ther holy and religious action: and cere∣monies may be obser∣ved, though not Sacra∣ments accoun∣ted, but these two in all re∣spects &

primari∣ly by all accoun∣ted Sa∣oraments

1.

HOw many Sacraments hath Christ ordained in his Church?

Two onely, generally ne∣cessary to salvation.

2. Why say you generally ne∣cessary?

For their generall accepta∣tion and use in the Church.

As generally appointed by the Lord himselfe, for the use and benefit of all.

As generally received, and to be received by all according to his command.

As generally necessary in the respect, except we will run into contempt.

3. How is the necessity then?

A necessity absolute in respect of his command of conveniencie if they may be had.

A necessity peremptory, under paine of diso∣bedience and contempt if they may so be had.

A necessity respective in regard of the utility of them, profitable to salvation.

4. How is the utility of them?

As they are a meanes of grace in the holy use of them, and seals of it well used; and as in that re∣spect profitable, so in that profit also, necessary to salvation, as aforesaid.

5. How are they to be accounted of then?

As Conduits or comfort and graces by them conveighed to the soul.

As seales of grace it selfe to the hearts of the faithfull that receive them duly.

As seales of the covenant of grace in generall to the Church, in particular to each faithfull per∣son, and so comming in place of the old Sacra∣ments.

6. How come they to be so?

As the Covenant of Grace commeth in place of the old Law, new Testament succeeding instead of the old, and to revealing thereof, and the Gos∣pel of faith, perfecting the Law of workes, so these our Sacraments of the Gospel, instead of the old Sacraments of the old Law, and of the Jewes.

7. How succeed they then?

Baptisme in the place of Circumcision, and in∣stead of the Paseall Lambe the Lords Supper, and sorepresenting them.

8. How doe they represent the former?

In the vertue and efficacie as wel as the intent of their action.

9. How in Baptisme seene?

In that Baptisme is, as Circumcision was, for admission into the Church; and as Baptisme by washing, Circumcision by cutting off the fore∣skin, both intending the purging of the filth and corruption of the flesh.

10. How in the Lords Supper?

As the Lord himselfe is the true Paschal Lamb, and that former a shadow of this later; and so in

The

• 1 Paschal lamb considered, the
  • Nourishment and feeding the body, and seale of faith to the soule.
  • Memorizing their
    • 1. Passing out of Egypt.
    • 2. Deliverance.
• 2 Lords Sup∣per, or Pas∣chal Lamb, & Passover
  • Nourishment & food of soules, & seal of the better covenant.
  • Memori∣zing our
    • Spiritual deliverāce. Passage from Egypt to Canaan;
    • Or Bondage of sin to favour and grace.

11. What meane you by Scales of the Cove∣nant?

Externall signes exhibited for confirmation of Gods covenant and promises made unto his people.

12. What is a Covenant?

A promise, or stipulation of parties between

themselves of certaine agreements on either hand to be done or performed, which as it is

• Agreed upon, it is a covenant,
• Confirmed, or
• Recorded, witnessed & sealed, or the like, de∣clared publick instrument, or testament.

13. What required in such covenant?

the

• Parties to such covenant, or instrument.
• The conditions, and matter or agreements be∣tween them,
• • Recording & publishing,
  • Ratification and signing,
  • Sealing and delivery
  Of it, with wit∣nesses & testimo∣ny of the same.

14. How are these observed in Gods covenant?

All of them, precisely found in the covenant of God with us his people, as wel in the covenant of works, as of grace, comprehended in the old and new Testaments.

15. Are they two covenants then or one?

One in substance, though two in circumstance; one in matter, though two in manner of promul∣gation; and divers other ceremonies and circum∣stances, as of time, Sacraments, Penmen, and the like, so they agree in the main and chiefe mat∣ter, differ onely in the lesse principall things, in manner and accidents.

16. How doe they agree?

• 1. In the
  • Author, God the author of both.
  • 2. Mediator, Christ the mediator, one in substance, though then veiled, since revealed; and so Moses his type, and divers sacrifices as standing in his stead in that law.
• ...

• 3. In the promises
  • 1. God to be their God.
  • 2. Of grace and remission of sinnes.
  • 3. Of blessings in generall, and spiritu∣all ones.
• 4. In the condition on our parts, of
  • Faith and
  • Obedience.
• 5. In the end, Salvation.

17. How differ they?

1. In the circumstance of the promise of grace, that in the Messias to be exhibited, this of the Mes∣siah revealed.

2. Corporall promises, and temporall bles∣sings, concerning the land of Canaan; figuring a more heavenly inheritance, and land of the living Canaan above.

3. In outward Rites and Types, and sacrifices, and other Sacraments with them, as these other Sacraments and onely Christ, the substance, with us.

4. Clarity, that in many types and shadowes of Priesthood and sacrifices obscure; this in do∣ctrine and substance, Christ and his fulfilling all types, more evident.

5. Gifts, as now more large graces, and effu∣sion of Gods Spirit upon all flesh promised.

6. Duration, that till the Messiah, this is to the end of the world, and for ever, as the Priest∣hood.

7. Obligation of that to the whole law, Cere∣moniall, Morall, and Judiciall, this the Morall onely, the others vanished.

8. Amplitude, that in the people of the Jewes onely, this of all people, all faithfull, to the ends of the earth.

9. Priesthood, that of Aaron the type; this of Christ the true high Priest for ever after the order of Melchisedes. And so likewise in the Pen-men of it, the manner and other like circumstances, of which hereafter.

18. How are they then called, as distinguished.

The Law and the Gospell; the covenant of Workes, and the covenant of Grace; or in regard of the Record in which it is registred the Old and New Testament.

19 But had not they the Gospel?

Yes, as the joyfull promise of the Messias, but more obscurely, and in types shadowed, even in the law it selfe; but the Law most plainly and ex∣presly delivered, preached and testified; and in that regard the Law bare the denomination of both: And so with us, the Gospel and revealing of the Messiah, most evidently exhibited, in whom all shadowes are vanished, and all types ful∣filled, and a great part of the Law abrogated; though the best part, the morall Law still in force, and with us the Gospel yet, beareth now the de∣nomination of the whole, and so wee call it, The new Covenant, or covenant of Grace.

20. What is intended then by the Covenant of God in generall?

That his gracious favour, whereby hee hath condiscended to stoop so low to the considera∣tion of mankinde, and our poore estate, as to give us his gracious promise to be our God, and grant us his graces and blessings, on our condition to be his people, and yeeld him our faith and obe∣dience.

21. What are the parts then of it, and parties?

The parties to it, God and his people, or ser∣vants, the parts of the covenant are in respect Of

• God, his gracious promise
  • To be their God, and defend them.
  • To give them
    • His graces,
    • Mercy & forgive∣nes.
  • To send them his blessings
• Them, their humble pro∣mise of
  • Faith to beleeve in him.
  • Obedience to his will.
  • To be his people, & honor him

22. How is this Covenant made knowne, or ex∣tant?

It is made knowne and revealed unto us from the beginning in the Word of God, and so ex∣tant.

23. What Instrument or Record of it?

The Old and New Testament, so called, as in them the word and promises of God contained, testified, recorded and exemplified for us, so na∣med the Scripture, and Bible, or Book of God.

24. How called Instruments?

As legally composed, the Author and other parties, Pen-men, signing, sealing, delivery, and witnesses, all in due forme, as by law required.

25. How called Testaments?

As the will of the Testator, who thereby appointeth what hee will have done after his death, or departure, by his heires and executors that possesse his substance.

26. But God cannot die, how is it then his Will or Testament?

Nor Christ, as speaking properly, for though he died according to the flesh, yet he liveth unto

eternity, but as departed from earth, and gone into heaven, or retired into that his holy habitati∣on, and leaving the earth to the sonnes of men, thus declareth his will, and giving so large lega∣cies, as all earthly substance and heavenly bles∣sings, requireth his Executors and overseers, his Vice-gerents, and other legatories his people to whom it pertaineth to see his will performed.

27. Who the Authour in the old Testament?

God the promiser or testator, who doth cove∣nant with his people to be their God, and giveth them his mercies and blessings, upon their condi∣tion or covenant to keep his commandements.

28. Who the other party?

His people, the people of the Jewes, who enter into Covenant with him, to observe his Lawes.

29. Who the Penmen hereof?

God himselfe, and other publicke Notaries.

30. How God himselfe?

Most especially both in writing, and dictating the principall part thereof, the

• Autograph of his own hand, the ten Com∣mandments.
• Dictate,
  • Of his owne mouth.
  • Of his Spirit by the Prophets and other holy Men, all—
  • Other holy Scriptures & writings.

31. Who the other publicke Notaries?

Both Moses his servant, the recorder and pub∣lisher of his Law and testimonies; the Prophets his officers to write out, and interpret the same; as his Temple, the Court, to lay up and preserve those Records.

32. How were they signed?

By his owne hand in the Mount, set to the Commandements the substance of all other holy Writings, by his mighty hand of power, in mi∣racles, and the Spirit of prophesie, evidence of the finger of God.

33. How delivered?

To Moses and the Fathers under the cloud, and in the whole old Law;

received also, by

• faith and
• hope

of things not seen.

34. How sealed?

By his seale of his Spirit, shewing his graces in those tokens, or outward and visible signes and seales, his Sacraments, that represent his graces, as in some sort engraven in them.

35. What Sacraments?

Circumcision especially, and the Passeover, though there were also divers other holy signes and sacrifices.

36. What graces?

In

• Circumcision, the rooting out and supplan∣ing of sin.
• The Pascall Lamb, or the Passeover, the
  • nourishment in the Church.
  • Strengthning of the soul.
  • Deliverance out of danger, and passing from Egypt to Canaan, so from the tent on earth, to a Temple in heaven, from an earthly to a heavenly Tabernacle.

37. What witnesses?

A cloud of witnesses, all the Prophets and holy men that had beene since the world began, to whom the promise still made or confirmed.

38. Who was the Mediator in that?

Christ one, and the same for ever, though Moses the type of Christ, then seen in his stead, to stand between God and the people, and making atone∣ment; yet Christ so in Moses, and to the Fathers in many types and shadowes shewed, and to bee seene, and Mediator for all flesh, with the Father now eternally.

39. Who the Authour in the new Testament?

God the Father also, in Christ the Mediator, promiser and testator of his mercies and blessings to all his people that observe his Law.

40. Who the other party?

All the faithfull, his people on their parts, pro∣mising to observe his Lawes, especially that roy∣all Law of love, by which knowne to be his Dis∣ciples; as which is the summe, and fulfilling of the whole Law.

41. Who the Dictator of it?

God himselfe, speaking in Christ, and Christ himselfe dictating both that

Golden rule of Prayer.

Royall Law of Love.

All other necessary ordinances to bee observed by his; and confirming of the old that were to be confirmed.

42. Who the Penmen?

Both Christ himselfe in the great letters of his most holy life and actions, and bloudy characters on the crosse and of his passion, blacke letters of his death and buriall, as well as glorious and gol∣den letters of his resurrection, ascention, and sen∣ding his Spirit to the comfort of his, and writing his Lawes in the hearts of the faithfull, besides o∣ther holy Penmen, and publicke notaries also.

43. Who were they?

The holy Evangelists, Apostles and Apostoli∣call Writers recording it by the assistance of one and the same Spirit, the Enditer, who also testi∣fieth the same by continuall witnesses, and evi∣dence of power unto salvation to the Elect.

44. How signed?

With his bloud on the crosse, on Mount Calvarie.

45. How delivered?

To his Church, the Apostles for them, and their successors, to preach & teach, interpret & keep the same for the use of the faithfull to the worlds end.

46. What witnesses?

Besides a cloud of witnesses then present, and eye-witnesses of it, thousands else of glorious Martyrs and Confessors throughout all ages, testi∣fying the invincible truth, with utmost endea∣vours, and dearest bloud, in the power and evi∣dence of Gods Holy Spirit.

47. How sealed?

By the same Spirit to the hearts and soules of the Elect; in those visible signs or seals, the Sacra∣ments, representing his graces, as engraven in them, and presenting or conveighing and confir∣ming the same to their soules.

48. What graces in the Sacraments?

Answerable to their nature the promise in the Covenant, and intent of the former Sacraments.

In

• Baptisme the
  • Washing of the soul from sin.
  • Admission into the Church.
  • New birth and life in Christ.
• Lords Supper, the
  • Nourishment of us in the Church.
  • Strengthening our souls in the faith.
  • Feeding on Christ the bread of life, and in remembrance of his death a mortifying our earthly members by repentance, and a quick∣ning of us in the Spirit, in him raised from death to life, and by him living.

49. What is this order of this doctrine of the Sa∣craments to the rest?

After the doctrine of faith and obedience, in the Creed and the Commandements; and prayer set forth the meanes of obtaining grace, to obey and please God the better, come these seales of grace in the last place, that after such teaching of the former, and apprehension of them by the in∣tellectuall powers of the soule, the goodnesse of God descending, even to the comfort of sense, confirmeth his graces, and promise of them, by the use and acceptation of visible signes and ele∣ments for tokens, and pledges of the same.

50. How is the number so few as two?

Because it pleased the Lord so to appoint it, and it is also sufficient, and fittest as Being

• Baptisme, our admission into the Church.
• The Lords Supper our strengthening and maintenance in the same.

51. How is it that five more have been added?

Not so rightly or properly, but rather against the course and consent of best authority and an∣tiquity.

52. How say you so?

Because onely these two are so especially in Scripture, acknowledged, by our Saviour appoin∣ted, and generally received, & by all required to be received; and these only properly in all respects, the others but improperly, and not by all required to be received, or acknowledged Sacraments.

53. How appeareth this?

For that besides Scripture, the ancient Fa∣thers and chiefe Doctors generall consent, and confesse only these two, properly so intended.

As S. Cyprian, lib. 2. Epist. 2. ad Stephanum: Si u∣troque sacramento nasc antur, they may be through∣ly sanctified, and Sons of God.

As Saint Augustine de doctrina Christiana, lib. 3. cap 9. pauca promult is facta facilima, &c. the Lord and his Apostles delivered few for many, easily to be done, divine to be understood, and pure to be observed, to wit the Sacraments of Baptisme and the Lords Supper.

As Saint Ambrose, Tertullian, Justine Martyr, and divers others confessing the same, and the o∣thers not to be so properly Sacraments, nor capa∣ble of a Sacraments true definition in the right sense.

54. What is a Sacrament then?

An outward and visible signe of an inward and spirituall grace given unto us, ordained by Christ, as a meanes whereby we receive the same, and a pledge to assure us thereof.

55. What here to be observed?

1. The matter, outward sensible singe and audible forme of words, accedat verbum, ad elemen∣tum & fit sacramentum: Inward spirituall grace represented, and to be understood.

2. The Authour ordained by Christ, for diffe∣rence from the Sacraments of the old Law, and those improperly so called, not having his insti∣tution.

3. The end of it, in respect of the use and be∣nefit, twofold.

• ...

• 1. As a meanes whereby we receive grace.
• 2. As a pledge to assure us thereof.

56. How is it found in the Sacraments?

In the

• I. True Sacraments expressely, in
  • 1. Baptisme, the
    • 1. Matter,
      • Outward signe, element;
      • And forme of words;
      • Inward grace.
    • 2. Authour Christ himselfe, and his in∣stitution, Go teach and baptise in the name of &c.
    • 3. End,
      • meanes,
      • pledge,
      & seal of grace.
  • 2. Lords Supper the
    • 1. Matter, in the
      • outward sign &
      • form of words,
      • grace.
    • 2. Authour Christ himselfe, and his institution.
    • 3. Ends, a meanes, pledge and seale of grace.
• II. Others not so.

57. How shew you it particularly of them?

In Matrimony, Neither

• Authour Christ, but institution of God in Pa∣radise, and in and by nature, not grace.
• Matter, no visible signe prescribed, or forme of words, especially by our Saviour appoin∣ted.
• End,
  • Not pertaining to all, but onely who have not the gift of continencie, may marry.
  • Not meanes or seale, or pledge of any grace thereby promised or obtained, but a holy estate of life in all that godlily enter into it, and necessary for some,

• ...
  • but as Durand saith, to speake strictly or properly no Sacrament.

58. What of confirmation?

As saith Alexander Hales, par. 4. q. 24. neither did the Lord institute it, nor his Apostles, but in the Councell of Melda ordained.

So for the

• Authour, not Christ, nor his institution.
• Matter, No visible signe, or forme of words prescribed.
• End, not a seale, or pledge of grace promised or appointed, only of good use of com∣fort, as a holy Ceremony when rightly used, and not so precisely and properly a Sacrament.

59. What of extreame unction?

It was but temporary, and in use of the gift of miracles and healing, and with them rather cea∣sed, then continued, as having neither

1. The Authour Christ, or his institution, but Apostolicall use and tradition whiles it lasted, or was truly in use.

2. The matter, no prescript forme of words, especially by our Saviour, though the Apostles used the ceremony.

3. The end, no such generall use and benefit in all times and places, or promise annexed, as a seale, meanes, or pledge of grace.

60. How of pennance?

Though a most godly duty, and to be perfor∣med of all, as repentance, faith, and obedience are required of all, yet not as a Sacrament, insti∣tuted in the new Law, or by Christ, but a holy duty, and both under the old and new covenant, equally practised,

So neither having

• Authour, Christ, or his institution par∣ticularly for the beginning of it.
• matter,
  • No prescript outward signe,
  • or form of words, from his ordinance,
  • or inward part.
• Or end, instituted for a seal, or pledge, though a means of grace, and so not so properly a Sacrament as a holy duty.

61. How of Orders, or Ordination?

Though wee finde both the institution and ex∣presse form of a sacred ceremonious action there∣in, in the new Testament, used by our Saviour, and his Apostles; and form of words, and necessi∣ty of perpetuity to the worlds end, for the good of the whole Church, & that Calvins institutions, lib. 4. cap. 19. Sect. 31. and cap. 14. Sect. 20. allow it in some sense to be a Sacrament, and wee cannot well deny it; yet not accounted an ordinary Sa∣crament, in usum totius Ecelesiae, to bee used by all the members, though for the good of all; and so not a sacrament as universal, or pertaining to all; but peculiar to one estate of men, and conse∣quently though a holy ceremony, not reckoned a∣mong these chief, but rather to be referred to those secondarily and lesse properly called sacraments.

62. How came these other to be so accounted Sacra∣ments?

1. By means of S. Jerome translation, naming them or some of them so.

2. By means of the Fathers also, calling them so, in a large or lesse proper sense.

3. By means of the number of seven, as a sa∣cred number, and much affected by many An∣cients.

63. And is not this sufficient?

No: For this wee might have, by this meanes, not onely seven, but many more, as many other holy actions, ceremonies and other things, have been called Sacraments,

As 1. Sacramentum Martyrii, by S. Ierom ad Oce∣anum, Martyrdome.

2. Sacramentum Crucis, by S. Augustine, the Crosse a Sacrament.

3. Sacramentum Ligni, the helve of the hatchet that Elisha got the Iron out of the water with, by Tertullian.

4. Sacramentum Religionis, Religion, and the Military oath, Sacraments called; besides many o∣ther.

64. What shall we then doe herein?

To consider the definition, and thereby to find which are truly the Sacraments; or the chiefe, and of chief use in the Church, and therefore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so called,

As for the

• Author, if by men, or their institution, and not Christs, not properly Sacraments.
• Matter, wanting either
  • outward signe of
    • Element, or action.
    • Prescript forme of words & ceremonie
  • Inward grace, propounded, promised, and so sealed.
• End, not generall,
  • Use, benefit, of promise annexed, pledge, seale, or means of grace.
  • Or not by all to be in convenient time used, want of any, or especially many, or all of these, utterly destroy, or abate the true nature

• ...
  • of a true Sacrament, as wee saw before in marri∣age, legall Ceremonies, the brazen Serpent, the Rocke in the wildernesse, and such like things, though an outward signe, and inward graces, in some sort represented, yet without Christs institu∣tion, not properly Sacraments of the new Cove∣nant; yea, and though by Christ and his Apostles ordained, but for other uses, as of comfort, or to be used of some persons only, and the like, or not for a seal of the main grace, of the covenant, to con∣firme it, though otherwise perhaps signes of great graces, not so properly Sacraments, as these two, Baptisme, and the Supper of the Lord, which have all these parts, conditions and prerogatives, both authour, matter, manner, end, and generall use and necessity.

65. Must all of necessity then use the true Sacra∣ments?

Yes: And therefore ordained, as the generall meanes and seales of grace, to all under the co∣venant, and so appointed, the ordinary pledges of the same, though God who is above means, can save without means, yet we are to use the ordina∣ry means by him appointed, and not neglect the same, if it may be had; for so it were a contempt of God, otherwise we may be held excused: So generally necessary thus, ordinarily appointed to all, if they may be had; otherwise not of that sim∣ple and absolute necessity, as if without them, im∣possible or no salvation.

66. How many and what are the parts of a Sacra∣ment then, set forth in the definition of them?

Two: the outward and visible signe, and the inward and spirituall grace; where is to be con∣sidered,

1. The Relatum, the outward signe.

2. Corellatum, the inward grace, signed or sig∣nified.

3. Relation of the signe, to the thing signified, representing the same, and presenting it to the soule that receiveth it by faith.

67. How shew you this then more fully?

Sufficiently well, or amply and plainly enough to be seene, in each of the Sacraments handled particularly.

SECT. 2. Of BAPTISME.

Of Baptism and the severall parts. thereof with their re∣sem∣blance and relation of the one to the other ex∣plicated.

and conside∣red the efficacie and ver∣tue of baptisme in the re∣newing of us by be∣ing

thereby received into the covenant of grace, and en∣grafted into Christ, being so washed in this

Laver of rege∣neration, and what is required of the person baptized, viz.

Repen∣tance and Faith, whereby is here

briefly observed the de∣scripti∣ons of them, and how they are

to be found or conside∣red in the in∣fants that

are baptised, reason why Infants are baptised taken from Christ and his Apostles doings,

primi∣tive times practise, as well as from the succee∣ding of it to cir∣cumcisi∣on and the pra∣ctice of the

Iewish Church in that very point like ours, as it is else so Catho∣lickly re∣received, Elder persons baptised:

who may baptise, and the severall sorts

of baptisme, with the difference between S. John the Baptist, and Christs baptisme

so by him institu∣ted, ends of bap∣tisme, & why not to be iterated, and here the practice

of primi∣tive times in this point declared, and manner of their ordering of

their Chur∣ches, fitted as it were to that purpose, to have that and all other holy acti∣ons decently perfor∣med:

whence the seve∣rall and distinct places observed answe∣ring to the severall sorts of

persons and their degrees in the

bosome of the Church, in so comely order from all antiqui∣tie to us in the form

and structure of our Church, or from the platform

of them very lively represen∣ting to us the times practise, and founders

intenti∣ons may minde us of the same, and teach its

what or∣der and decency, or other respects of reverence before God, and to God and all holy and

consecra∣ted things to him for his owne, and to them for his sake, were fit to be observed,

and by all du∣tifull sons of God and the Church, religi∣ously ought to be perfor∣med, as

by all godly and religious persons of all ages, and devout Christi∣ans have e∣ver

been ac∣customea and never by any unlesse godlesse, prophane, or gracelesse mereticks,

and factious Sectaries detracted or denied, so the de∣grees of the per∣sons, pla∣ces, and things consecra∣ted,

as well as their consecra∣tion here in∣stanced both in the Iewish Church and ours, and thence issuing.

difference and de∣grees of the reveren∣tiall re∣spects to them usually exhibited both by us and them

all which proved from holy Scrip∣ture and

constant and continu∣ed practise of the people of God, and more il∣lustrated by

the di∣ctates of naturall justice equity and rea∣son; and so clearly vindica∣ted from all

shew of idolatry, or supersti∣tion, but the neg∣lect and contempt

hereof by the fa∣ctious produ∣cing misera∣ble and wretched effects, both to the disho∣nour of God, and disorder in religi∣on,

Church, State & govern∣ment whereso∣ever, and such un∣reverence used and their pro∣phanesse suffered to passe un••••••▪

or uncorre∣cted, so the order In ours and the ancient Christi∣an Church, and why so necessary to be observed hereby.

suffici∣ently ex∣plained, and against all sacri∣legious gainsay∣ers, too common∣ly palpably found to be such plainly demon∣strated, and the

name of Altar, toward which such re∣verence is used, and even ancient∣ly pre∣scribed and enjoyned, whence by such perhaps

more des∣pitefully handled, from their ca∣lumnies and asperti∣ons vindica∣ted, and to the

true use of it accor∣ding to the Chur∣ches ancient idiome asserted and

restored, and so both Chur∣ches, Altar, and other decent cereme∣nies in, and a∣bout the same

in our Church retained, shewed in gene∣rall con∣sonant

to the practice of all approved antiqui∣ty, and in particu∣lar of the Greek & Easterne Chur∣ches.

thus In that point with our co••sen∣ting to be reco••ci∣led, And for close to this Sacra∣ment of baptisme,

certaine criticall disquisi∣tions on the name of God so ordi∣narily used by us in our common discour∣ses and

writing usefull as more so∣lemnly in the pro∣fession of our re∣ligious duty and obser∣vance or other acts of highest conse∣quence, as especially in the ad∣ministra∣tion

of the sa∣crament of baptisme and ceremony thereof. whence also by the way other like observa∣tions on the my∣stery of iniquity, and

name of Anti∣christ, the Beast and Whore of Babylon, in such mysticall manner with much anigma∣ticall obsecuri∣ty, by numbers, and else

expressed or rather unvey∣led and involved, so in the first place, the num∣ber of the heads & hornes of the Beast conside∣red, as leaaing way to the number

of the name of Anti∣christ, being 666. with the illustra∣tion thereof from the name and nature of the Fiend, calling himself Legion, the very

power at that time of that armed Pagan impiety, that did afflict and op∣presse the Church & Saints of God; the appli∣cation whereof may be to

to any the like times and occasions or oppressi∣ons, referred and so lastly, conclu∣ding with the

Nomen Tetra∣gramma∣ton, so usually pronoun∣ced Je∣hovah, but cor∣ruptly in stead of Jaho, proved by the Text of the Bible, and other authori∣ties, which might perhaps

more re∣gularly and or∣derly be by Iahvah, yet all vowels, to come nearest to the former sound though lesse rightly so as it is by some intended.

1. VVHat is the outward signe in Baptisme?

Water, wherein the person baptized is dipped or sprinkled with, in the name of the Fa∣ther, and of the Sonne, &c.

2. What herein to be noted?

1. The Matter, or Element, Water, used so of old, as is to be seen in

1. The leprous and unclean. 2. Naaman the Sy∣rian.

3. The blind man sent to wash in Siloam, Ioh. 9. 7. 4. John baptizing in Jordan.

11. The Action: 1. Dipping in Summer, or warmer Countries. 2. Sprinkling in colder Clymats, or weather. 3. Or for the tender∣nesse and danger of the infant. 4. Form of words prescribed in the name, &c. of which outward signe, and parts thereof, none ought to be omitted or altered, which would make the Baptisme else, bee no Baptisme; and,

which rightly once performed, ought not to be iterated.

4. What the inward grace?

The cleansing of the soul from sinne, by sprink∣ling of Christs blood in the power of the Trinity whence a death to sinne, and a new birth to righ∣teousnesse, is wrought in us.

5. Whence is it? Or what reason of this?

Because being by nature borne in sinne, and the children of wrath, wee are hereby made the children of grace.

6. What is herein to be considered?

1. The parts resembling one another, the Rela∣ta and Corclata.

2. Resembling our representation in the parts;

3. The relation and presentation of the thing signified to the soule.

4. The effect and efficacie, or vertue of the Sa∣crament, in the

• death to sin,
• new birth to righteousnes

And manner and reason thereof explained: For whereas by nature, &c.

7. Which are the parts resembling one another?

The

• 1. Water, representing the blood of Christ.
• 2. Sprinkling thereof on the body, the wa∣shing the soul.
• 3. Action of the Priest,
  • The operation of Gods Spi∣rit,
  • Blessing the action.
• 4. Form of words prescribed
  • Power of the Word, and vertue, of the
  • Holy Trinity, promised.

8 How distinguished into Relata and Corelata?

The

• 1. Water,
• 2. Sprink∣ling,
• 3. Action,
• 4. Words

The out∣ward part of Relata to the

• Blood of Christ
• Washing the soule.
• Operation of the Spirit.
• Power of God,

to the inward part, or corelata.

9. Which the Relation?

The representation that the parts have between themselves one to another, as water to the blood of Christ; the washing the body, to the cleansing the soule; the action of the Priest, and words prescribed, to the operation of Gods Spirit and power in the grace and blessing proposed and promised.

10. How the presentation of it to the soule?

In those outward Emblemes, as seales, shewing the grace by faith, throughout the whole life, ap∣prehended and exercised by the power and ope∣ration of Gods Spirit, making it profitable to the soule.

11. What the effect, or efficacie and vertue thereof?

1. The death to sinne, being baptised into the death of Christ, and the soule so washed in his blood, made clean, and dying unto sinne, that is, crucified in us, as we unto it.

2 The new birth unto righteousnesse, as being baptized and buried with Christ in his death, wee are also raised up in him to newnesse of life, and sanctification.

12. What is intended herein?

1. Our mortification of sin, and the old man, in all the corrupt lusts of the flesh.

2. Our vivification in the Spirit, or of the new man, Christ in us, by the power of his grace and Spirit, that so bringeth forth in us,

Our justi∣fication by

• The merit of his death,
• Imputation of his righteousnesse.

Sanctifica∣tion by

• Our new birth raised up in him.
• Our new life, going forward by grace, in holinesse of living.

13. How is this explained?

By the opposition of our former estate to this, as we were

• Born in sin, and the children of wrath by nature in old Adam.
• Dead in sin, dying to grace, Damnati ante∣quam nati, and having the image Of
  • God o••literate, & blotted out of of our soules.
  • The divel imprin∣ted therin, being
  without all
  • Grace,
  • Justification, or,
  • Sanctification.

And being in this case, have by the mercy of God this favour shewed us, to have the meanes offered of faith, and the seale and pledge, the Sa∣crament, whereby wee are made children of grace,

• Renewed,
• Justified,
• Sancti••ied,

in Christ by his Spirit to God.

14. How is this Renewing wrought?

By the power of the Spirit of God, and grace, which is given, whereof the Sacrament is the

pledge and seale, and also the ordinary meanes whereby conveyed unto us, and we receive it, as many as have the power given, to become the sonnes of God, which is seen by the effect Of a

• 1. New life,
• 2. New creature,
• 3. New birth,
• 4. Newnesse of affections, and
• 5. Souls, as new borne babes desiring the sincere milke of the word, having put off the old man, and all carnall affections of sinne.

15. But who is so renewed?

Every one that is born of water and the holy Ghost, which is the regeneration herein expres∣sed; whereby the s••ing of sinne is plucked out, both in regard of the sin and punishment, though sin it selfe not quite extinguished; which is never quite abolished, till death; but broken so, that it reigneth not, only remaineth as a rebellious head, or poysonous root, to exercise our faith and gra∣ces whiles we live here.

16. But is this done in us by the very act of Bap∣tisme or of the Baptizer?

No: For there is also required a right disposi∣tion of the person in faith, and within the cove∣nant of grace, and then it doth convey grace, confirme the heart, seale the covenant, purging the conscience, and so effectuall to the faithfull: otherwise, as in those that came to Iohns baptisme, they may remaine a generation of vipers, whiles they keep themselves out of the covenant by their malice, impiety, and hypocrisie, whereby they mock God, though they take the signe of the co∣venant on them: and so much the rather mockers,

as taking the signe, and neglecting the grace.

17. What is then required in persons to bee bap∣tized?

Repentance, whereby they forsake sinne; and faith, whereby they beleeve the promises made to them in that Sacrament.

18 What is Repentance?

A turning from sinne, and a returning to God, wherein many steps or degrees to bee consi∣dered,

19. Which are they?

In the

• 1. Turning from sin, a
  • Knowledge of sinne, one step by faith.
  • Sence or feeling of sinne, two steps in grace.
  • Horror of sin, for the uglinesse before God.
  • Shame of sin, for the filthinesse in it selfe.
  • Sorrow and grief of sin, for the displeasing of God thereby.
  • Resolution to forsake it, and lead a new life.
• 2. Retur∣ning to God, by
  • 1. Forsaking sin.
  • 2. Taking a new course, and leading a new life.
  • 3. Constancie in that intended course.
  • 4. Perseverance, which onely attaineth the promise, and crown our blessing.

19. What is the fruit of Repentance?

A continuall renewing of the force and effica∣cie of baptisme to the soule, which though it selfe may not be iterated, yet it is thus continually re∣freshed, and the vertue thereof renewed in us; and so is both effectuall in the receiving baptisme, and ever after, both in The

• 1. Knowing and acknowledging of sin, the barre of grace, whereby to obtaine for∣givenesse at Gods hand, and have the bar moved.
• 2. Sorrowing for, and forsa∣king of Sinne, whereby to obtaine grace in the power and vertue of the Sacrament.
• 3. New intended course of leading a new life, in obtaining some degree or measure of san∣ctification, either of which is sometimes called repentance, and in all three together, the perfecti∣on thereof, and are else stiled
  • Confession,
  • Contrition,
  • Reformation.

20. What is Faith?

My assu∣rance in respect of

• God, of the
  • Truth of his promises,
  • Stability of them in Christ.
  • The head and corner stone.
• my self, of the
  • Application of them to me.
  • Forgivenesse of my sinnes.

21. What is the seat of Faith?

The heart: For in the heart the man beleeveth to justification, Rom. 10. 14. And so Christ dwel∣leth in the heart by faith, Eph. 3. 17.

22. What is the ground of faith?

The word and promise of God, giving assu∣rance to the soule, because he is true that promi∣sed.

23. What is the object of faith?

Things not seene, but apprehended by the soule for the truths sake of him that promised, as forgivenesse of sins, salvation, and everlasting life.

24. How is use to be made of it?

By application to my selfe of these things, that for his Sonne and promise sake, I shall be assured of salvation, and my sinnes forgiven; and so bles∣sed, as whose unrighteousnesse forgiven, and whose sin covered.

25. What condition required?

Repentance or confession and forsaking sin, Prov. 28. 13. and so faith beginning repentance, is also perfected by repentance, and wrought, and working together, are either for the perfection of other, and the graces are thereby seen, whereof the Sacraments are the seales.

26. How doe we then need them?

As the necessary conditions, whereby appli∣ed and where with the vertue and efficacie of the Sacrament is transfused into the soule, that is not else sufficiently well disposed to the receiving thereof without them.

27. Why are Infants then baptised when by reason of their tender age they cannot performe them?

Yes, they doe performe them in such conveni∣ent sort as is required, and standeth them suffici∣ently instead in that their tender age.

28. In what manner?

By their sureties, who promise and vow them, both in their names, which when they come to age themselves are bound to performe,

29. But is that sufficient?

It is, as may be shewne, and confirmed by sun∣dry good and valuable reasons, taken from

Both

• 1. Circumcision, the forerunner of it.
• 2. The institution, and action of Christ himself.
• 3. The doctrine of the Apostles.
• 4. The practise of them, and primitive times.
• 5. Reason it selfe, and the intent of the covenant.

What is the ground of the reasons?

Because, as the Covenant was made, not only with Abraham, but with him and his seed, so the seale pertaineth to whomsoever the Cove∣nant doth, and the children being so within the Covenant of grace, the s••ale pertaineth also unto them, especially this that succeedeth circumci∣sion.

30. How as it succeedeth circumcision?

Because, that being with them the admission into the Church, and seale of the Covenant (as this is to us) and the foretunner of this, was com∣manded the eight day, and for the same reason, this may be administred to an Infant, being in the same state and condition with us, as theirs with them in every respect.

31. How in respect of the institution?

Because Christ commanding them to teach, and baptise all Nations, as Abraham and his seed, and sons together before, so the fathers and their

children, now to be received into the new Cove∣nant, and not the fathers alone, but the children with, and in the estate, persons, and condition of the father, as whiles they are in minority, they are accounted a part of him, and so where whole housholds baptised, and Christ commanded the little children to be brought unto him, gave them his blessing, and reproved them that would have kept them from him.

32. How by the doctrine of the Apostles?

Because as Christ receiving them, and testifying that theirs is the Kingdome of heaven, the Apo∣stles also teach, as Saint Peter treating of Bap∣tisme, and remission of sins by Christ, Acts 2. 39. sheweth the promise is made to them, and their children, and Saint Paul that in, and to beleeving parents the children are sanctified, 1 Cor. 7. 14. that were else uncleane, but now are holy, and what is this but within the covenant, and capable of that seale of grace especially, as also the practice was?

33. How the practice of them?

That whole housholds baptised, as the houshold of Stephanus and Lydia baptised by Saint Paul, 1 Cor. 1. 16. and the Jaylor, all that belonged to him, Acts 16. 33. and so hath been the practice since, of al times of receiving children to Baptism, especially of beleeving and faithfull parents.

34. What reason for it?

Because there is so neare a relation betweene the parent and children, that what the estate of the parent is, such is the estate of the childe repu∣ted to be, till it come to yeares of discretion; nay it is taken for a very part, or limbe of the parent,

and so according to reason, and the words, and intent of the Covenant, within compasse of it, and capable of the seale.

35. But they want actuall faith and repentance?

Though in their single persons they doe, yet as in the persons of their fathers, and godfathers that represent them, they may be said to have it; and so in all respects capable of the seale; as also wee see an estate assured in Law to the father and childe, by some ceremony used, and the childe capable of it, though not yet capable of under∣standing to know what is done.

36. How is it added that when they come to are, they are bound to performe?

Because though in infancie, before they knew or could doe good or evill, their parents, estate and condition was reckoned theirs, yet come to yeares of discretion actually required of them, as distinct persons of themselves, and now in the e∣state of them, Ezeck. 18. 20. that every ones sins on his owne head, and required every one to live by his owne faith, and if allowed in nonage a be∣neficiall hand to receive a benefit or blessing, must also finde, being come to age, an officious hand to performe a duly or condition.

37. When is this chiefly shewne or declared?

At confirmation, when the godfathers having seen the childe in the rudiments of Religion well instructed from that particular engagement at the font (with the parents in some sort) may seeme discharged thenceforth, only in common duties of Christianity obliged: as the childe is then pub∣lickly by profession of his owne faith, with the duties thereof charged, the others exonerated;

answerable to which was that order of the Jews, to have the childe at thirteen yeares of age, for Bar-mitzuah into their number, communion and Synagogue as it were admitted; and thenceforth to answer for, and charged with his owne sinnes, as the father was before; whence the father with great joy, then, calling tenne men for witnes∣ses of the childs instruction, and sufficiencie in the knowledge of their Law, Rites, and Religion, with praising God for it, and praying for his con∣tinuance, and proficiencie therein, desireth such his admission, and himselfe to be discharged, this in all chiefest respects, thus nearly suiting with our confirmation, as aforesaid, as it is appointed to be used.

38 Is this the generally received doctrine?

Yes, and confirmed by all ancient Fathers, and never opposed, unlesse by the Anabaptists, and giddy-headed Sectaries, that are commonly con∣tent with nothing, that is not new ••angled, and of their owne broaching and invention.

38. How in such as are of yeares converted?

Then, as in whole Nations conversions, all they of discretion bound to make actuall professi∣on of their faith, so all such were demanded their faith, and how they beleeved, and making pro∣fession of their faith, I beleeve in God, &c. and also their repentance, and desire of Baptisme, they were admitted and baptised, and whose children, if they had any under age, were baptised with them, or which they had after in their infancie.

39. Who may baptise?

Those that had the commission, the Apostles and their successours, to whom it was said, Goe teach, and baptise, &c.

40. How of others that doe it?

Understood a presumption, to goe against, or beyond our Saviours commission.

41. How many sorts of Baptisme?

According to the parts of it, so distinguished into the

• 1. Externall Baptisme in the water, the symbole of the other.
• 2. Internall of the soule, & that two∣fold,
  • In the bloud of Christ to remission of sins.
  • Of the Spirit to the souls re∣novation by his graces.

And others make a fourefold Baptisme.

Either

• Fluminis that of the water, Matth. 3. so John Baptist.
• Flaminis that of the Spirit, so Christs Baptisme.
• Sanguinis of Martyrdome 10. Marke 38.
• Luminis, sine doctrinae, Acts 18. 35. & 19. 4

Whereby the Baptisme understood, the doctrine of John: The two first, properly so called, the lat∣ter figuratively, as also the Baptisme of the Fa∣thers, in the cloud and in the sea, 1 Cor. 10. 2.

43. What difference between Christs and Johns Baptisme?

The same in substance, and the end or effect, admission into Gods favour and grace, and to re∣pentance, and newnesse of life to the faith of Christ that was to come, but differing in the cir∣cumstances,

1. Of the time, as that before Christ exhibited, or that he had fulfilled all things, this in the full complement of grace.

2. Of the maner of Johns Baptisme into Christs

to come, and preparing the way by repentance, this of Christs into his death as already come.

3. Of the Ministery of John, the forerunner, this in the plenitude of the power of the Messiah.

4. Of the reference that the first had to the complement in Christs person, performance and baptisme.

And so he said, I indeed baptise you with wa∣ter, but there is one among you that baptiseth with the holy Ghost, and with fire.

44. Doth not John hereby then more distinguish them?

No, not in respect of the substance, but only the circumstance of his Ministery, compared with the fulnesse and power of Christ, in which his was to have complement, and receive efficacie from the person and office of Christ, so his was inchoative∣ly, Christs absolutely, the true baptisme.

45. How did they differ from the legall oblations?

Many wayes, but chiefly in that those legall ob∣lations were no admission into the Church, as this nor seales or means of grace, but only ceremoni∣all clensings, of ceremoniall uncleannesse of the body, and outward testification of it, whereas this is of the very actuall and naturall filth, and corruption of the soule, and they might, and were often to be iterated, this as a seale of our admissi∣on, only once administred, and they all abolished in Christ, in whom this is founded.

46. What are the ends of Baptisme?

1. The chiefe end the

1. Sealing of the Covenant of grace, and so the solemne testification of our clensing by Christs bloud.

Justification, and Regeneration in newnesse of life.

II. The other lesse principall ends, as to be

1. A testification of our duty••, obedience and thankfulnesse.

2. A signe and symbole of our admission into the Church and Covenant, and so in that respect not to be iterated.

3. A note of discerning us, and the members of the Church from all others.

4. A token of unity in the Church.

5. A means of gathering the Church together, and confirmation of our faith.

6. A memoriall of the afflictions we must un∣dergoe in this worlds sea by the crosse.

7. An occasion also to remember our delive∣rance from the deluge of sin here, as in a Noah's Arke, where though immergimur; non submergi∣mur, 1 Pet. 3. 21.

47. Why ought not baptisme to be iterated?

Because as once borne, so once new borne, and admitted into the Church and Covenant, and though often comforted, and continually nouri∣shed and confirmed in the Church, by the use of the other Sacrament yet this admission only once to be used.

48. How of those that fall out of the Church?

They are renewed by repentance, wherein the force and efficacie of Baptisme is stirred up in them; and though againe admitted by penitence into the visible company of the faithfull, the Church or Congregation, not understood a se∣cond time admitted into the Covenant of grace, nor Baptisme to be iterated, but the vertue and

efficacie thereof, showne by repentance, and ac∣knowledged in that readmission; and so wee are but once borne, or new borne in the Church, though often raised, restored, fed, and comforted; as seen especially in the often use of the other Sa∣crament.

49. How hath this been used and practized in the Church?

In effect as it is now, from the very primitive times, and all antiquity, or indeed more strictly, the doctrine of penitence, where we finde, even the Church it selfe so ordered and disposed, as fittest for the practice of this godly discipline, as may be seen in the Ancryan Councell, Anno 163. Can. 2. 3 4. 5 6. 7. &c Where severall and distinct pla∣ces observed in the Church, for the penitents, Catechumeni, audientes, fideles, and sacerdotes, or Cle∣ri••i, as also the Centuriatores Mag••eb. (though no great friends to good order) are driven to con∣fesse and note in their Cent. 3. c. 6. p. 124. in the Canons of Gregory Bishop of Neo-Caesaria (scho∣lar of Origen) by them cited, and the distinct pla∣ces five of them there remembred.

50. Which are they?

1. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Church porch, or neer the Church doore, where the penitents humbled themselves under l••gatos lachrymas mitterent, and desired the faithfull, as they entred, to pray for them.

2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the auditory within the Church, where the audientes, and behind them the peniten∣tes, such as were admitted a•• manuum impositionem, as it were the first degree after penance perfor∣med.

3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the Catechumeni might heare lectionem & tractatum, and see some rites, and place where the fideles did communicate, but not the mysteries themselves, but were before that dismissed.

4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the fideles were allowed a more eminent place, and penitents behind them, (after imposition of hands obtained) where they might behold and desire the mysteries, but not yet participate, and therefore stood whiles the fideles kneeled, to distinguish them, and signifie their e∣state.

5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by which understood, all the upper part of the Church, viz. the whole Chauncell and Quire, where the holy mysteries celebrated, and the communion participated, by the fideles, or faithfull and beleevers, and penitents when so ad∣mitted and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in respect of these, for that after penance fully performed, they were at last there again being reconciled) received to the Sacrament.

Who before had staied

• 1. At the Church doore, and
• 2. In Auditorio, ut supra, and
• 3. In 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & gradatim ascendendo,
• 4. Huc admissi, and so Origen after his fall, Extra fores, with the penitents, and divers worthy men, as holy Natolius, who prayed them that entred the Church, in token of his contrition, Calcate me tanquam salem insipidum; Philip the first Christian Emperour, not admitted but by degrees, having stood, Loco penitentium, as Theodosius ejected, and faine to doe so, Theodor. lib. 5. c. 17. and some even Priests, after lapse and penance, no further admitted but to Communio Laicorum, which was distinct from Communio Sacerdotum. So Trophimus a Priest, and Novatus, as Euseb. 6. 4. and 3. Cyprian 4. Ep. 2. the strict discipline of those primitive and purest times.

51. Were there then so divers degrees in the Church?

Yes, as we see many degrees ••'re admit••ance to the Sacrament of baptisme and the Eucharist; and more and greater probation evidently, e're into holy orders.

52. In what manner?

Recorded in Histories, the Churches Monu∣ments, and holy Fathers, thus distinguished in their Classes.

1. The Educati, in their Schooles, where the Catechistae frequented for education of youth, and teaching converts neere the Churches.

2. Audientes, admitted to hear the expound∣ing, and Homilies in the Church, where even he∣retickes, heathen, or any might come to bee in∣structed.

3. Catechumeni, who taking a liking to Chri∣stian Religion, and intending to be baptized, had a place more honorable then the ordinary Audi∣entes, assigned; and might see more then they, as the place of the Fideles communion, and Adyta barred from strangers; the ceremony of whose admission, was, Signum crucis in fronte, as Saint Augustine teaches, Catechumeni non renati per sa∣crum baptisma, sol••m in u••e••o Ecclesiae, per signum crucis concepti, Lib 2. & 4. de Symbolo ad Catech. So he faith, Credo & signat se, signo crucis.

4. Competentes, who sufficiently instructed, and desiring ba••tisme, had therefore given their ••ames to the Bishop, who so taught it, might say the

Creed, but not the Lords prayer, quia nondum re∣nati per baptis nec filii dicendi; the ceremony of whose admission to baptisme, was thus, On Ash∣wednesdav in Sack••loth and Ashes (unde dies ci∣nerum dictus) beginning with the Fast and prayer, fourty dayes before Easter, Iejuniis & orationibus expi••ti. On Palme-Sunday instructed in Baptiste∣rio, (then only used ordinarily, but at that time of the yeare) on Easter Eve, so commanded, they did publickly say the Creed, and professin•• that faith, were baptized, semel vel••ter intincti, ut in no∣mine 3. personarum, in earum, vel unius Dei memo∣riam, and so then with baptisme signo crucis muniti, (being of ••••ll age) received also confirm••tion.

5. Int••ncti, Neophyti, or Tyrones, so baptized, they might learne and say the Lords prayer, and not before, and were publickly to rehea••se it on Low-Easter-Sunday, and using whit•• garments, till that Dominica in albis (thence so called) were then admitted to see and partake of the holy my∣steries.

6. Fideles, they were thence forward accoun∣ted, and of these onely, and no•• of the Intincti, Neophyti, Catechumeni, or others, might any be, to holy orders, and (not without great exploration of their vertues) to be Deacons, Priests or Bishops admitted.

53. Was this order so strictly then observed?

Yes a••••u••edly, and as for the Abstenti, o•• Excam∣municati poenitentes, ordinary Audientes, Competen∣tes, and Cat••chumeni, the former excluded the Church, those last might not come neere, or see the most sacred mysteries which were cele∣brated,

In Sacrario, or Secretorio, as some meane it, the innermost or uppermost part of the Church, and severed from the rest, resembling as it were, the Sanctum Sanctorum of the Jewes, that was resembled by the Adyta of the Gentiles.

Not in Auditorio, or the body of the Church; as some have dreamed, though there too, be, tribu∣nall Ecclesiae, the Pew and P••lpit, unde Evangelii praecept a leguntur, Cypr. lib. 4. Ep. 5. This most apparant out of all Authors, Councels, and Fa∣thers, that mention the Sacrarium, Secretorium, Presbyterium, and Cancellos, within which they were most religiously and solemnly celebrated, and with such retirement for their majesty and holinesse reserved, that not lawfull for many of the former sorts so much as to see them, as before related, and as we finde in Numeritius the Empe∣rour, repulsed by Bishop Babylas, who but desi∣red, per transennā in mysteria Christianorum inspicere, prohibited, contaminatis oculis ea spectare, denied with eyes de••iled with Idols, to behold the di∣vine mysteries: and if the Catechumeni saw (casu aliquo secreta) by any chance, those mysteries, (not the Table onely) they were straight to bee baptized, without staying (the ordinary time) till Easter, as writes Albaspinus, lib. 2. observat. c. 2.

54. But some have transgressed anciently against those both Orders and Decorum in the Church.

And as anciently corrected by the godly Bi∣shops, Councels, and their Canons confirming these things, and therein lively depainting the manners of Heretickes and Schismati••k••s of both their and our times, as learned Tertullian descri∣bing

mores haereticorū and schismaticorū, with their confusion of all things, as neerly toucheth those with us that deale so confusedly, neglecting such good order, and all antiquity, making so little dif∣ference, or having no better respect to sacred things, as if the holy Table, and reading Pew, Chancell and lower end of the Church, Altar and Belfrey, were scarce worthy to bee distin∣guished; the end or cunning of those that thus turne out all good order and distinction, as our late Schismatickes and Puritans, that orders and degrees taken away, they may hand over head, suddenly leap or step over all to the highest place; a quick way of preferment: or at least to have all rowly-powly, hail-fellow well met, and sit cheek by jowle (like mother Zebedees sonnes) with Christ in his Kingdome, their knees being too stiffe to kneel at the communion, or neck and back to bow towards the holy Altar, or almost to any in authority, rather ready to kick against and countermand all or any authority, or as if all equalls at least, and all places, persons, houses of equall holinesse, degree and respect, and no diffe∣rence, or no order or degree; no Altar, or conse∣cration; no house, place or person; holier or more to be so respected or regarded one then o∣ther; but as Christians I hope all Priests since a Royall Priesthood, and then all Kings too per∣haps, as the Lords annointed; so this a short cut, a quick way indeed, but to Anarchy and confusi∣on, and that to endlesse trouble: for if it might be allowed, as some migh••ily affect and desire it, we should shortly have no Church, but a meeting∣place; and consequently no Bishop (a prime po∣licie

of theirs,) and if no Altar, no Church, no con∣secration, and so no Priest, no Deacon, (a hap∣py day for Lecturers only but hence to be doub∣ted) nor Fideles nor Catechumeni •• or other ranke of Christians to be found.

55. Whence may we gather such order and degrees, and thence arising different respects to be, or to be warranted in the holy places, persons or things?

From all approved authority and practise of antiquity, with Church and Fathers, best Inter∣preters of holy Scriptures, and their meaning, as well as from Gods owne order, words, and the holy Scriptures themselves, even totidem and ex∣pressis terminis, divers where, if we observe them; and that both before, since, and under the Law, testified as under the Law particularly seen in the Courts of the Lords house, and s••verall atten∣dants in their stations, the sacrifici••s and others, with the Altars and sacrifices the•••• to be noted, the Sanctum, and Sanctum Sanctorum, atrium populi, and sacerdotum, the outer and innermost Courts, without and within the vesle, the Altar of incense, and other sacrifices; with the Oracle, and such other types of holy and holiest things; so a distinction of holinesse in the persons, Exod. 29. Levit. 8. Numb. 8. in their garments, Exod. 28. and 29. in their sacrifices, Levit. c. 1. c. 2. and 3. in the ornaments, Exod. 26. and 27. in the o∣ther furniture of the Temple, some holy, most ho∣ly others, Exod. 30. 10. 29. 36. and Gershoms charge holier then Meraryes, Coath's then Gershoms, and that of Aarons family then eithers, the whole campe holy, and therefore no uncleane person must be in this, Numb. 5. the Tabernacle holier

then the Campe, and ••herefore the Levites alone must pitch round about that, Numb. 1. 50. 53. the Sanctuary holier then the Tabernacle, and there∣fore the Priests only must enter there, Levit. 21. 6. 22. and into the Tabernacle without washing, but not into this, or within the veile, Exod. 30. 20. 21. and 40. 30. the Oracle holier then all, and therefore none but Aaron, the holiest of all to approach there, and that our once a yeare, and not without Lotions, propitiatory vestments, sprinkling, and a cloud of incense, Heb. 9. 3. 7. &c. as Solomons Temple also shewed the like distincti∣on and degrees in the same things, according to that of Gods owne platforme in the Mount, nor were these degrees or distances before the Law given, unobserved, for Jacob notes Bethel for a fearfull place, for the holinesse & presence of God manifested to him in vision, and by that appearing of Angels, whence flowed the consecration of it, and holy Abraham comming neare Mount Morijah, where he was to offer, maketh such dif∣ference, and distinction of the persons, places and things, I and the lad, saith he, will goe yon∣der, the sacrificer and sacrifice to the Altar, shew∣ing the Court of the Priests; but stay you here, de∣signing as it were the Court of the people, and to Moses, was it spoken from God, Exod. 3. 5. Come not nigher, put off thy shooes, for the place, &c. as if he should say, it is holy there, by my pre∣sence, being so neare, put off ••hy shooes therefore, but come not nigher, though thy shooes be off, it is holier here, the best respects are little enough for the place where thou art, and too little for the place where thus am, being ignis in rubo, Deus

in carne, Christus in virgine; come now to his Church, you must not tread on that ground with thy shooes on, nor on this, though thy shooes be off, thy shoos are too uncleane for that place, and thy bare feet, not cleane enough for this, as a learned Divine of our Church, well notes on the place.

56. And how since the Law was it observed?

In like manner such reverentiall distance and degrees, as we may not thinke Gods honour lesse, or his holinesse and presence more alienated from his Church, since his sending his Son in the flesh, then before, rather more illustriously to all intents there manifested in that house, and Church of his, where the very Pascall Lambe was sacrificed in truth & substance, by himself then, where onely in types and shadowes by another, viz. Aaron, and his sonnes in the Temple, especially since we see and heare that Evangelicall Prophet among many others, so triumphantly proclaiming it, Esay 60 1. 3. 13. &c. concerning Christ, and his Church, and in him and it verified; Arise, shine, thy light is come, the glory of the Lord is risen upon thee, the Gentiles shall come to thy light, Kings to the brightnesse o•• thy rising, thy gates shall be open, the glory of Lebanon shall come to thee, &c. they shall call thee the City of the Lord, the Sion of the Holy One of Israel; thy wals shall be salvation, and thy gates praise, the Lord shall be thy everlasting light, and thy God thy glory; all spoken of the glory of the Church in the abundant accesse of the Gentiles, and great bles∣sing by the presence of the Messias, and graces of God powred out, and appearing on her, as

throughout all the Chapter is plentifully decla∣r••••, so the converted Ge••••iles, with the Jew••s, fallin •• downe in the Church, shall all worship acknowledging Gods presence, and the beauty of ••olinesse, most effe••t••••lly & powerfully there, yea even to admiration, in most joyfull and glo∣rious manner, or more ample m••••ner and mea∣sure then ever before shewne, as now manifested in subst••nce, what before by 〈◊〉〈◊〉 types shadowed, and according to the practice of the people of God, have the Gentiles received to grace, and engrafted into Christ, followed their steps, kept their reverentiall distances and degrees, not pre∣suming with p••arisaicall arrogancy, but in humi∣l••y and lowly manner in those consecrated and holy places, taught ••o tender their devo••ions, for so testifie all pri••itive times, before ever that sawcinesse and f••iniliarity of faith, that would bring in co••fusion, and ••hrust all things out of or∣der among Schisma••ickes and factious persons grew to be fanc••d or i•• fashion.

57. They intend perha••s with more freedo••e, and bo••••ly to come and performe those acts of divine wor∣ship there?

And well may they, so they doe it, with more humility t••ught in the Publica••, where no lesse the proud deportment of the Pha••isee was with∣all pointed at, and reproved, and we may note, that as well, as, O come, let us sing unto the Lord, a venite exultemus, be to be found to invite us to diligence, and alac••ity with boldnesse in the action, so there is also a venite adoremus, Let us worship and fall downe before the Lord our Ma∣ker; let us bow downe, yea fall downe before

him, and fall low on our knees before his foot-stoole, to teach us ••umility, and shew our duty; for he that requires a diligent servant, desires al∣so a dutifull one, and he that loves a du••ifull and diligent servant, loa••hs a malapert and saucie one, and who can be too lowly in his presence: looke to Da••ia, and other holy mens deportment be∣fore him, and if we humble our selves so to Kings, or our fellow servants here on earth as is fitting, and by Gods word approved; with what humi∣lity should we that are but dust and ashes appear•• before him there? or how can we too much ex∣presse lowlinesse, that he so loveth, for he regar∣ded the lowlinesse of his 〈◊〉〈◊〉, whom therefore all generations do now call blessed, lea∣ving the proud and mighty in the ••maginations of their owne hearts? exalted the humble and meek, yea still scorning the proud, giveth grace to the hum••le, and heareth their prayers when they call upon him.

58. How groweth yet this distinction of holinesse and degrees of it, in such manner in the holy places or things?

As the presence of the Lord may be understood to be there, and his graces dispenced by, or in the same, but not in the same degree in all of them, whereby though one be holy and the other, yet not one so holy as the other, as was in effect spo∣ken to Moses from God to this purpose: the place where thou standest, and hearest me speake is ho∣ly, but this ••olier from whence I speake; that too cleane for thy shooes, this for thy bare feet, there∣fore come not ••igher; thus where God was more then ordinary, he required respects more then or∣dinary,

thy shoos are too uncleane for that place, and thy bare feet (though they are permitted there) are not cleane enough for this; so the rea∣son of this distinction, hence to be gathered, not any inherent essentiall preeminence of the place or thing, but relative, arising from some peculiar dispensation of his presence, beneficence and graces there, or in them; whence came the distin∣ctions in divers degrees (according to the de∣grees of such dispensation of graces observed) and severall consecrations of holy things, places, and persons, in, or under the Law, and before, and of our Churches since, and all parts of them, and other things, according to the same respects that are moral and unchangeable for the substance of them (the types now vanished) under the Gos∣pel; and indeed, for the excellencie and eminen∣cie of their use in divine worship worthy to bee reverenced and so distinguished, as from all anti∣quity we have received them; and thus for holy places have we the Church-yard as consecrated ground in a first degree, the Church it selfe, Chan∣cell and holy Table, in their order, in higher and different degrees of reve••entiall respects ever ac∣knowledged, till the fu••y or frenzie of Novelists disturbed it, and answerable to this in other mat∣ters observed.

59. In what other matters?

Both times, persons and things, consecrate to the service of God, and sanctified to that holy use; some elected by himselfe, and our Saviour, others by him in his Church, and the Ministery thereof appointed, as in the persons especially to be seen, where those that are before him, ministering in

the higher degrees, and as it were taken up nigher to himselfe in their sacred office, participating of double honour and respect, are set over others, whence a prelation of the chiefe Elders in the Church, with power to ordaine and governe others; and the Angels of the golden ••andle∣sticks for the honour of his house are mentioned, and the Spirit of God dignifying, and principally directing his speeches unto them; thus Bishops set over the Priests, and to ordaine them, and the Deacons, the Priests over the Deacons, and other inferiours in that house and service, and they and all overseers in their order, and to whom the care and custody of hallowed things, and House, and Temple of God, and even the care and cure of soules, dispensation of the holy Mysteries, and chiefest treasures of Gods House for the good of his people, according to their severall orders and places, (as God is not the Authour of confusion, but of order) are delegate, and committed to their charge; the continuall practise both moderne and ancient, yea ever, and of all times in Gods Church.

60. How further prove you, or shew you that?

To passe by the oldest times, and before the Law, where the ancienst of the family, the Patri∣arkes and eldest brothers, as the Priesthood then went by primogeniture, were Priests of the most high God, and high above others in that office, as Melchisedec (supposed Sem) super-eminent over all the Priests of his age, so a type of Christ, and resembling him) even above Abraham, whom hee blessed; for without all controversie, saith the A∣postle, the lesse was blessed of the greater, though

he a Priest, great Patriarch, and sacrificer also; looke we under the Law, and at the giving of it, and behold M••ses a type of our redemption, de∣livering Israel out of Egypt, and Joshua a type of our salvation, bringing Israel into Canaan, (the son of man being to effect both by the power of the Son of God must yet both put off their shoos, Exod. 3. 5. and Joshua 5. 15. and keepe their di∣stances, as there are degrees within and without the Temple (where the Psalmes of degrees were sung without, and Altar and Oracle ascended to within the Sanctuary) and in respect of their per∣sons, & their very offices then, and after, to which they were, or were to be admitted, neither of them having power to execute the Priesthood when that was spoken to them; Moses not the first borne, nor extraordinarily called then (though he were afterwards) and Joshua though the first borne, altogether then suspended by the separati∣on of Levi to that office; so though Moses before his consecration, or Joshua may be there before the Lord, and in that distance, but with their shooes off, because the place where they stand is holy; was it said yet, the place where I am (signi∣fieth he there to Moses) is holier, come not nigh∣er; Moses after his consecration is searce holy enough to be here, though so dignified with the sight, presence, and (••ill his face shone againe, and needed ••veile) with his speech, and talking with God; but when indeed designed after wards by God to the employment of a Priest, that was before ruler of the people, Moses and Aaron a∣mong his Priests, Psal. 99. and Exod. 40. and o∣ther places, whereas a chiefe one, and type of

Christ, he hath such Priestly authority from God, (and is commanded to doe the Acts of consecra∣tion) to shew a more neernesse of person, he hath a more neernesse of place in the Mount, in the Tabernacle, in the sanctuary, given him; so there is a difference of place, of persons, of offices, di∣stinction and degrees in all of them; Aaron with Nadab, Abihu, and the 70. Elders, (all being Priests by inheritance or destination) may ascend up the mount, (so may not the people) but not so high upon the mount as Moses, who alone shall come neere unto the Lord, Exod. 19. & cap. 24. 1. 2. Different places and degrees of the Priests and people, Laity and Clergy, Moses and the rest of them too: for they may come into the Taber∣nacle, these only into the Sanctuary, but not with∣out washing, and Moses only neere the Lord, yet, and to the Oracle; as who hath the Mandate so often interated and reduplicate, of ordering all things there, Exod. 40. and the consecration of them.

61. And how pertaines this to us?

As these types of Christ, so Christ himselfe, in the election of his Apostles (to whom no others durst joyne themselves) and his 70. Disciples (re∣sembling the Jewes Sanhedrim or 70. Elders) a∣bove the rest preferred, and the Apostles authority from Christ received, of ordering Bishops, and Priests, or ••lders in the Churches; and conse∣quently their successive holy and orderly procee∣dings in this point, from primitive and purest times to this our present age, continued according to that first propoanded plat-form and distinction of degrees, in holy places, persons and things, doe all

shew this; and both Latine and Greeke, and Ea∣sterne Churches, will be abundant witnesses, and beare testimony of this truth to the worlds end, whiles even at the highest place, the holy Table, there were degrees, that in a higher esteeme, and higher degree of consecration, that was neerer, and that in the highest, that was neerest the Altar, and none out of orders to come there, at the com∣munion; whence the distinction of the commu∣nion Sacerdotum and Laicorum, of the commu∣nion of the Clergy and Laity, though not different in substance, but in place; (as the Grecians to this very day, have their Tables enclosed with great mystery from the people) and so anciently by de∣grees separated and distinguished, the inferiour degrees, communicating within the first, the high∣er alone, within the second; in the Chancell the rest; the Priests only at the Altar. This the ancient manner, and hence the severall respects, and reve∣rence used in divers degrees towards them.

62. Wherefore should that reverence be used?

As naturall justice and equity requires, that we measure out, and yeeld a different respect of ho∣nour to men according as the Kings favour, more or lesse shin••s & reflects on them, and gives them advancement; ••eene in Joseph and Mordccai, and which wee use: so with Gods owne people, and all ancients, we here, noting the degrees, doe use diversitity of reverentiall respects towards the more sacred things, and whiles rendring to some, a civill, to others a religious reverence, or cultus re∣verentiae, as is fitting, but to God onely a divine worship, wee are as farre as those holy men and servants of God that did the same from all

idolatry and superstition; and as David and Da∣niel did, worship towards the holy Temple, the Priests towards the ••racle, Ark, and Mercy-seat; all Israel in the wildernesse, towards the Mount, the cloud, and pillar of Fire, the Tabernacle, the Oracle and Altar, but before God, and to him only, and were never accused of Idolatry or su∣perstition therein, but were further from it, and more hating it, then any other nation whatsoe∣ver, though they used such bowing and worship∣ing. It is our case, and so that reverence of ours, as we conceive also of the adgeniculation of the ancients, the treble prostration of the Grecians before or towards the holy Table, is to the onely true God, there most graciously shewing his pre∣sence, & dispensing his favor and goodnes, in most apparant and abundant measure unto us; where, not the Altar, but the Lord towards his Altar, in that humiliation or pulverization, nihileitatis no∣st••a, is worshiped. And since God is by his Graces, Word & Sacraments, so powerfully in his Church above all other places & Christ in the Sacrament (by all confessed) so really present, and that only there to bee consecrated, though elswhere to be distributed, good reason for that so especiall dis∣pensation of his favour and presence there, that even that place should have preeminence above the rest, whence vertue and efficacy by such gra∣cious dispensation, is to the rest derived: the very word it self chief instrument of our salvation, not operative but by graces thence flowing and derived, or there sealed and confirmed; and that may we plainly see, to the dignifying the place, & raising the respects and reverence towards it,

(and no lesse kindling our affections for better performance of our devotions in i) a peculiar and speciall dispensation of that his mercifull and gra∣cious presence there, above all other places; and extraordinary residence, by his own selfe, as well as by his Ministers and Angels in Bethel presigu∣red; and for such who stick at this, or doubting of these things, deny the respects, for that God, or such his graces are not there so corporally seen, I might as well ••sk them, why at the other places and parts of the divine service, or else in the Church, where no more then here is, grossely and corporally seen, they should more bow, kneel, or be uncovered, then in any other places without the Churches; yet there also all good Christians, remembring God & his graces so to them dispen∣sed, would use some reverence, in token of thank∣fulnesse and praise for the same.

63. And so we are commanded to pray and wor∣ship in all places, and God will be worshipped eve∣ry where.

Most true: whence among us the Gentiles now as well as at Jerusalem, God is worshipped, but as in all places, so more especially in this, by his especiall command, whose house is now made a house of prayer to all Nations & Japhet come ••o dwel in the ten••s of Sem, according to old Noahs prophetick blessing, the Tabernacles of our God being spred over the face of the whole earth, the Gentiles now received to grace; but here also, though every place be fit and requisite to pray & worship in, most respectively this: his house is holy, as dedicate to that use; his presence makes it so, his promise seals it, and the communication of

his graces shew it so. And as where the Judge sits, is the judgement seat; so where he is, and so peculiarly rests, it becomes a Sanctuary and Mer∣cy-seat, his presence makes it so, and we may be confident of it (for he promised it that is Truth) that as Moses, though he might meet with God in other places then the Sanctuary, yet sure he met him there: So we, that may chance to finde him in other places, are assured to find•• him here, and most respectively where he hath promised to be most powerfully and really present; and there∣fore we are not to neglect or diminish the due re∣spect to that place; which if we doe, what is it but so far forth to contemne it, whom the Coun∣cell of Gangra held accursed, and 1••00. yeares a∣goe at least condemned? how ever such unduti∣full disrespects and peevishnesse, fancied by the distempered zeale of these latest and worst times.

64. Could any be so presumptuous to contemne it?

Some factious Sectaries, it seemes, have done little lesse, whiles aiming at a parity 〈◊〉〈◊〉 Church∣men, they have sided for a parity in the Church and for a parity in the Church offices and Chur∣ches, have risen to a parity of all places in the Church, and with the Church: so growing bol∣der, and affirming, the Temple of God is the world, and to build were to confine him, as sayd John Hus, and others. And then you take too much upon you, said some with the rebels, Numb. 16. 3. seeing all persons are holy, and to what purpose is this waste (on Churches) said others with the traytor, Matth. 26. 8. seeing all places are holy. And then as they are a Royall Priesthood, 1. Pet.

2. 9. all Priests I hope, (and what need orders then, and many other things,) and since a Priest∣ly Kingdome in Moses, Exod. 19. 6. much more in Christ all Kings too; and then, I trow, without controul, to do what they will. And thus lastly, no difference between him that sacrificeth, and him that sacrificeth not: Pulpit and Pew, Belfrey and holy Table, or poors Box and the Altar, with such men. But what is, if this bee not, to despise the Church of God, 1. Cor. 11. 12. or make it to bee despised; or in it to make the holy Table, offerings, and Altar contemptible, Mal. 1. 7. or draw on neglect and contempt, and with-draw all due re∣spects from it? Yet this the virulency and poy∣son of these novell men, the factionists, and fruits of their prophane (how ever they account it pure and precise) doctrine; but from which the sloven∣linesse of Gods service, ••astinesse of their Church, ruines of Gods house, and out ragious rapines, with prophanation of hallowed things, by the hideous sacrileges of this last age, and not with∣out strange confusion and disorder of all things, both in Church and Common-wealth, may to the praise of such patriots (as they would seeme for∣sooth, and Judas a holy thiefe too) or to the shame and infamy of such parents and patrons, boast of their beginning, and God kno••es increase into many places, to the decrease of godlinesse and Christianity, and bringing in rude barbarisme, A∣theisme, and prophanesse, (all order rooted out) in stead of religio••, piety and devotion.

65. How then be shewen the best order and degrees in these things, from primitive and purest times deri∣ved?

As we see by authority established in the man∣ner as from them, of those best times received in the Church, in the

• 1. Lower parts thereof, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wher, the degreees under the Fideles having their distinct places and stations, were admitted.
• 2. Higher parts and the Chancell, intra Cancellos, the higher degrees, where also the
  • 1. Pres∣byteri∣um spa∣tio in∣feriori, & ibiin
    • 1. circui∣tu ejus∣dem,
      • 1. Episcopi Cathedra emi∣nentiori loco si Episcopalis.
      • 2. Aliorum etiam Presby∣terorum ••edes, & Exedrae.
      • 3. Diaconorum subsellia.
    • 2. Me••io, Laici, Fideles, ad participan∣dum sacra mysteria admissi.
  • 2. Sacrarium in superiori parte, ubi altare, seu mensa Domin••, the holy Table, or Altar, and neere it the Secretorium, a retiring place, as it were be∣hinde or neere the Altar, for the Priest or Bishop till the second service, or celebration of the di∣vine mysteries, as the Diaconicon, or Vestry on oneside, or not farre off, being not for such Ve∣stry-men and lay Elders as have lately lately got into it (or the possession of it,) but for a reposi∣tory, for laying up the Vasa, and Vestimenta sacra, sub custodia Diaconi, of the Deacon, Clerke, or Sexton, who was subsacrista; and into the Sacra∣rium, none but Priests might enter or officiate there, Non nisi Presbyterio a••t Sacerdotes, Concil. Consta••. 6. c. 69. and Cyprian lib. 1. Ep. 9. intra septa Altaris, nemo Laicus ingrediatur, &c. Concil Nicen. 2. c. 4. and the Emperour himselfe, post obla∣tionem, having off••red, must depart out of it, Theod. lib. 5. c. 18. and sometimes in service, that place, and the Altar drawne with curtaines, may be col∣lected out of St. Chrysostome.

66. Why were these things thus observed?

For the more reverence of the same as was fit, and Majesty of those divine mysteries, o•• ••wfull regard they had of the holy things, and that ought not to be prophaned, or un••everently handled, wh••nce the most gracious effects of pi••ty and de∣votion, breeding obedience and good affection to God and his house, his oracles and lawes, & conse∣quently to Princes, and Magistrates did ensue, with good order and decorum thence flowing through all parts both of the Church and common-wealth; for which reason a so, next to Gods ho∣nour, the Fathers and Councels were so serious in promoting the reverence and good order here, which might well teach more reverentiall re∣respects, and religious observance to the holy places and things, then ou•• unlimitedly irregular Schisma••••ckes, and vulgar Libertines, by their lea∣ding and incensing, wil easily yeeld or be brought to by the Churches, or almost by any superiours command, bee induced to exhibite; being once obst••nately set, and by such their ring-leaders, no lesse un••everently then disobediently and fro∣wa••dly informed.

67. But is not thereby too much reverence used, or too much magnisicence brought into Churches?

No godly or wise man would ever thinke so, but rather feare all were too litle hee could use or present there, and that hath been usually a con∣ceit,

but of the very prophanest or cavill of the factious, for who else would think too much re∣verence and humility could be used to Godward? or too reverent respect or regard could be had of such holy things, or too great care had, or cost bestowed on them, especially so appointed by the gravest, worthiest, and wisest men of the Christian world; for did God create so many good and glorious things as we see, to be served him∣selfe with only the worst and basest? a conce••t too strongly savouring of Atheisme and impiety, and indeed never thought so by any (wise men that would be supposed) till these last and worst dayes, abounding with iniquity, and so now by the very worst men and seum of the people, to whom that heathen, and sacrilegious Tyrants words, as well as actions perhaps, well arriding their humours and palats, in templis quid facit au∣rum? would very likely be most pleasing and acceptable, who robbing them of their riches and ornaments, made that his pretence.

68. But the word Altar hath offended s••me?

Mightily no doubt displeased them, that for hate of Altars could be content to hunt Churches, and all good order in them out of all antiquity, and Primitive times, and so i•• they could out of the Christian world; which yet they can never do, (they may only shew their good will) for with the first dawing of Christian Religion, when the poore persecuted Christians were faine to use any houses, lower rooms, or upper chambers, as they could be gotten, yet sacred to that purpose, & some times Caverns under ground, as some think, faine to use lights in them, whence as well as for other

reasons, lights became retained in the Church to testifie they were successours of those poore Pri∣mative persecuted Christians, yet still that order was observed, and though sacred, accordingly had in veneration; and the holy mysteries most religiously celebrated, with the duties belonging performed in all respects, to the greatest degree of reverence, pertaining to the action, and things, as well as magnificence, that the angustialoci, straitnesse of the place, time, or their poverty and pressure would permit; which also from the A∣postles owne hands, and their successours conse∣quently delivered, and in Churches by them con∣secrated, were even in the first times in faire and decent sort performed; and when they had got∣ten root to spread by Gods gracious permission and his planting, and watering this garden of his with his owne, and his dearest Saints and ser∣vants hands, so great bounty was freely and libe∣rally soone profferred, professed and shewed in their more publicke and stately Churches: inso∣much that by Saint Chrysostomes testimony in his Homily, an Christus sit Deus, it was even to won∣der, what Nations and multitudes converted to Christianity, and the faith propagated, and Chur∣ches over all the world, so far as Persia, India and Britaine (worthy our noting) among Mores, Scythians, Indians, and remotest Is••es and Nati∣ons immediately after Christ, and his Apostles times erected, which howsoever afterwards by persecutions often oppressed and overthrowne, when they got but respiration from their troubles, or any more Halcyon dayes, they stil with all ala∣crity restored to the pristine and ancient state and

fashion; and so their smallest Oratories and Chur∣ches, or very Chambers, Caverns or Crypte if a∣ny where, resembled as much as their smalnesse would permit the order and fashion of the more stately and succeeding buildings, which were conformed to them, as now we may see our Chappels, though never so little, as much as their smalnesse will suffer, conformed to the greater, and those to the Churches, as all of them doe, or of right ought, so much as they can, conforme to the mother Churches and Cathedrals, the patterne in all chiefest points of our religious devotions, and descending nearest patern'd to Primitive times.

69. How shew you Altars so ancient, or in them?

Even by all the ancient Histories, Councels and Fathers, as some of them before rehearsed, and so Saint Chrysostome, lib. 2. and 6. de sacerdotio describeth, quae apud altare siunt, & fieri debent, and saith he, locus altarivioinus, in illus honorem qui immolatur, Angelor, choris plenus est; so Saint Ambrose, in Psal. 38. & alibi, remembreth the Altar and sacrifice, as lib. 5. Ep. 33. pro quibus (sc. populo) Ego quotidie instauro sac••isicium; so Saint in Psal. 33. and in orat. Psal. 39. and de Civit. Dei, lib. 17. cap. 20. and lib. 10. cap. 20. and lib. 22. cap. 8. and cap. 10. and lib. 8. cap. 27. where abundant mention of Altars, Christian Altars, and their sacrifice, and though memoria Martyris cele∣bratur, sacri••icium offertur, & sacri••icium immola∣tur uni Deo, where also sacrisicium ipsum, corpus est Christi, & summum and verissimum sacri••icium, sacri••icium Christianorum; so we need not so much to feare the name of Altar, since we have sacri∣fice so often mentioned, or sacrifice of Christians

if but well weighed and rightly understood, so frequent in the holy Fathers, and famous and an∣cient Counces to be found, as Concil, Constant 6. cap. 69. Conc. Gangren. cap. 7. 8. Concil. Nicen. cap. 14 Concil. Carth. 3. cap. 34. and 4. 79. Conc. Brac. cap. 34. and 39. and many others.

70. D th our Church allow of altars then?

Yes, with Orthodox Antiquity, though it dis••∣low of the abuses crept in with some novelists of later times, for so not only antiquity, but with it our late and soundest Orthodox Writers and Lawes have spoken consonantly of them, and with as great reverence; for as Saint August. for the dedication of the Church, used to say hodie confecrationem altaris celebramus, Ser. de temp. 253. and 255. Saint Nissen calling it altare imma∣culatum, and sanctum; and Saint Chrys. shewing it was veited from the peoples eyes for the more re∣verence; as Hom. 61. ad Pop. Antioch. and else Hom. 3. in. Epist. dum vides fublata vela, cogita Coe∣lumip ••u•• su••sum reserari, angelos quae descendere, as also, Altare sanctum, sacro-sanctum, and Immacu∣latum, every where occuring in the Fathers; so both many soundest late Writers, and E••. 6. in his writ to the Bishop stiles it sacro-sanctum Altare, and the Statutes of those times speak in that tone; and whereas St. Chrysast. in Orat. an Christus sit Deus, saith semper in Altari, manere solet, Christ•• Crux, and beatus Rhenanus, in Apolog. Tertul. out of Tertulli•••• and Lactantius, shewes Christians had no other Images in their Churches, but sig∣num Crucis••super Altare, and that orientem versus; so have we seene the Altar that stood in former Princes times, continued in Queen Elizabeths time,

with the crosse upon it, and so confessed by even the adversary in so. Orthodox Princes reignes and times.

71. But these things are thought by some to favour too much of Gentilisme, and Pagan or Romish su∣perstition?

And so shall all things else with such Sectaries and factious persons, that are not of their owne devising or idols of their own framing and fancie, scorning all antiquity, but doting on any Genevian novelty; and all shall be Gentilisme that is not Ge∣nevated; or superstitious with them where God is not rudely and slovenly served; though we may note the Gentiles as well as the Christians had their platformes from even Solomons Temple, and manner of the Jewes worship that was comman∣ded by God, as we may see in their Temples so conformed; that as the

• Jew had his Sanctum Sanctorum, Temple porch, and Courts, and the Altars to them belonging.
• Gentiles had their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Temples, & Adita with the Altars, and highest reliques estee∣med, and idols in the in most of them, and no mar∣vell, when as saies 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sent their presents, and to visit it; and great Alex∣ander and Titus so much honoured it, and the Queen of the South came with so great a traine and magnificence to Solomon at the building of in, that the same and admiration of it must needs be far dispersed, and sure enough intimated when so admired, whence it came to passe in the conver∣sion of Nations to Christianity, that both their Temples and the Jewish Synagogues, were with more conveniency and greater case conver∣ted also to Christian Churches.

72. Was this if so ancient, a•• universall also?

No lesse generall then ancient, and to be seen in all the Greek and Eastern, as well as the Latin and west Churches, which last yet, might well if we were moderate, serve our turne, we being a part of the westerne Church, and to be ordered by her directions, but all did here in agree, as we may perceive by the names before remembred, recei∣ved most of them from the Greeks and their Councels, and embraced by both the Latines and Churches of Asia; as Ge••ebrard also, de ritibus Gracorum, shewes their Churches in like manner divided into these five parts,

1. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ascensus sacer, the highest part of the Quire, or sacrarum, above the steps ••o the Altar, where the Altar it selfe, and where none but Priests might come.

2. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that other part of the Quire or Chancel, locus clero, & cantoribus deputatus, called else it seems, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, both these in the Chancel, intra Cancellos.

3. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pulpit-place, and Pew (tribunall Ecclesiae) in or near the midst, where Sermons preached, and Epistles and Gospels (and divine Service) read to the people.

4. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the body of the Church, where the people had their places and stations, but distinct and diversly as before.

5. The 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or place for baptisme, and penitents, so the baptisterium, neare the Church doore, as the penitents without, till admitted to that lowest place first, & after higher by degrees, as aforesaid.

73. Was there no other, or greater difference?

Either none, or of no great moment, nor unlesse perhaps such as this, where the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might be taken by some, for both the Altar it selfe, and Altar-place also, as Altare sometimes might be, with the Latines, so intra Altare, for intra septa Altaris; other like acceptations were of the word sacrarium, taken both for the Altar-place, and secretorium, or diaconicon, and Vestry by, as se∣ret••rium sometimes for the sacrarium, but properly to distinguish them, by

The Cancel••i or intra Cancellos, was understood the whole Quire or Chancell.

The Presbyterium, the lower part of it, where the seats for the Quire, Priests, Bishops and Dea∣cons on the sides, and the lay admitted to com∣municate in the midst.

The Sacrarium the higher part, and place where the holy Table or Altar stood, enclosed from the rest, and commonly ascended to by steps.

The Secretorium, a retyring place near unto it.

The Diaconicon, the Vestry adjoyning also, as before shewed, where the vestimenta, & vasa sa∣cra, holy vessels and vestments were to be laid up, and kept under the custody of a Deacon, or Le∣vite, which may seem also called Sacrarium, as well as the Altar-place, as Concil. Agathen. c. 14. and Ambrose de offic. lib. c. 56. do sound, Levita eligatur, qui sacrarium custodiat; and lastly, worthy especially to be noted, how 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Altare, were generally by the Ancients appropriated to the Altars of the true God, and so ordinarily u∣sed by them, as Ara and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the stooles, Altars and stadles of the Idols, or heathen gods

for their service and sacrifices by learned Writers observed.

74. How is the consideration of these things perti∣nent to our purpose?

As we may hereby consider the ancient usage of the Church, in the administration of the Sacra∣ments, and admission of Converts to Baptisme, and Penitents into the Church, and participation of the other Sacrament, in primitive times, espe∣cially, and even when whole Nations were con∣verted to Christianity, and baptized: As this also a preparation by the description of the holy Ta∣ble, or Altar-place of it, ceremonies and reve∣rence used at it, to the doctrine of the Sacrament of the Lords Supper, coming next to be handled.

Yet once more ere we passe this Sacrament, what is meant by these words used in the ceremony, In the name of the Father, &c.

By the Name of God, as all Divines teach, is understood not onely that Nomen ineffabile & Te∣tragrammaton (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) as written with foure let∣ters, and by some corruptly pronounced Jehovah▪ instead of Jaha, or J••hu, and usually read Adonai by the Hebrewes themselves, and others by their directions, but all other the glorious titles, attri∣butes, and holy meanes whatsoever, whereby any no••••••••s of the divine Majesty are imparted, and the knowledge of God in any sort derived unto us, and so by them, as farre as humane frailty will permit, God himselfe made knowne unto men. And as his attributes of Mercy, Justice Goodnesse, and the like, seeming accidentall attributes, are yet ••o essentiall, they are his very essence, and God himselfe, Nullum accidens in Deum cadit, & quic∣quid

in Deo est, essentia est; so much more his Name and Titles, taken for God himselfe, all of them together sparkling like rayes from that their center of theirs, the divine Majesty, which they would expresse to our knowledge: thus God him∣selfe meant by his name, and by the Hebrewes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Shem, the name is ordinarily accepted for God himselfe absolutely, as the chiefe meanes of our knowledge of him, which yet hath a twofold consideration, as what is either passive received, or active set forth byus; which knowledge passive re∣ceived, or in the receiving, may perhaps properly pertaine to the third Commandment, and exposi∣tion of the name of God there, as the same pas∣sive in the setting forth and acknowledgement of it, may pertaine to this place, and perhaps both to the first Petition of the Lords prayer, wherein we desire Gods Name may bee hallowed, which we may well interpret by all holy meanes of re∣ceiving this knowledge of him, as well as setting it forth, and acknowledging of it to his glory, and in this last sense, here properly understood, that the person is baptised in the Name, that is in the

• 1. Power and authority,
• 2. Confession and acknowledgement
• 3. Honour and praise,
• 4. Love and feare

Of the divine Majesty of the Father, the Son, and the Holy Ghost, the great and glorious mystery of the Trinity, so revealed as in (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Shem the name and that saving Name, Jesus, Emmanuel, and other names of God, the same and other mysteries are no lesse emphatically then sweetly shadowed, and included.

In what manner?

Thus, the name expressing the divine Majesty, or all meanes of the knowledge of ••t thereby ex∣pressed, and all saving health springing from that knowledge: or as Nomen est nota rei, and the Sonne the Character of his Fathers glory, how fitly may the Sonne the Saviour Jesus, the center of the Trinity, and of our salvation, the Father sa∣ving by the Sonne, actuating it by the holy Spirit, to whom committed the dispensation of Faith, and treasury of all graces, here shadowed under this Name, for the name above all names: for if (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Shaddai, the Epitheton of the Father, may seeme to import the fountaine of his all-sufficien∣cie and power, as it doth, right so may (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Shem the name above all names, at which every knee should bow, imply the character of the brightnesse of his Fathers glory, as it importeth also the Word, the Wisedome, the Way, the Truth, the Light, the Life of all saving health and knowledge; whence all saving health derived, and as sweetly suiting with the rest, and sympa∣thizing with his nature (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Shekina sha∣dowing unto us the overshadowing power and goodnesse of that holy and blessed Spirit, the dis∣penser of all divine graces; and so all of them to∣gether, the Trinity of the persons in the unity of the divine Majesty, whereby showne as opera Tri∣nitatis ad extra, so essentia ad intra, bein indivisa the Unity in Trinity, and Trinity in Unity myste∣riously included in the Name above all names, that saving Name Jesus, with the revelation of which Name, the whole Trinity was also revea∣led in that Emanuel, to all mankinde; and which

so great a mystery, as desired to be looked into by Angels; but hidden from all former ages, was with him and in him, manifested to the world: And no wonder if so great mysteries should be in that great and glorious Name involved, when in the very name of Antichrist and character of the Beast, so deep mysteries are found included: For, as great is the mystery of godlines••e, deep Gods counsels, and secret his judgements, past finding out; so we may observe, great are the depths of Satan, strong the delusions of the Divell, and as hideous as intricate, the mystery of iniquity.

How is that mystery or name of the Beast, and An∣tichrist meant or explained?

The Divell is usually tearmed Gods Ape: so where God planteth his Church, he will strive to erect his Chappell hard by: And as God will set up his Christ upon his holy Hill of Sion, so he stri∣veth to set up Antichrist not onely in his owne Chappell, but in the Church of God, as much as he can poluted by him; and whereas Christ hath his true Prophets and true wonders wrought by them in the power of God: so Antichrist working by the power of the Beast, hath his false prophets working lying wonders in the power of the Beast and Dragon, and delusions of the Divel, and thus as Christ to Antichrist, Gods truth to Sa∣tans delusions, and Gods counsels to the depths of Satan, we may behold who the mystery of ini∣quity working by Antichrist, and the power of the Beast, are opposed to the mystery of godli∣nesse wrought by God, and in Christ revealed: as Contra••ia juxta se posita magis elucescunt, God advancing his Christ, the truth and godlinesse in

his Church, the Divell that Beast of the field, in Paradise the old red Dragon for his bloudy de∣signes, and falling Angel for his pride, striving to set up Antichrist, and all spirituall wickednesse, even in the high places, as high as Tribunal Ec∣clesia, the very pulpits if his false prophets can get into them to sow their seeds of Heresie, Atheisine, and prophanenesse, and for his name literally it is plainly understood of his opposition to God and his Christ, but for his name so mysti∣cally expressed by numbers, or rather inveyled in them that have busied so many thousands sear∣ching eyes, industrious wits, and judicious heads to pry into them to finde out the mysterie, it may well be said, hie labor hoc opus est, yet since Gods Spirit biddeth him that hath wit to count the name, i•• being as the name of a man, or mankinde, and dies diem docet, let us look backe to the times and holy Text, praying for wisedome from him, and his holy direction, as an Ariadnes clew to guide us in the Maeandrine wayes of this Laby∣ri••th of so darke and doubtfull obscurity. And as we read of Aristotle, if he did Calamum in mentem intingere, how much need have we here narrow∣ly to pry herein to the minde of the holy Apo∣stle, the Penman or Writer and meaning of the blessed Spirit, the E••diter of those revelations and visions, well weighing the time, place, per∣son, posture, and other circumstances there, that the Writer either in body or minde, or both, be∣held who stood on the sea sand when he then saw the Beast rising out of the sea, the people or Gen∣tiles and Nations so raging, as Psalme the second being the fourth beast in Daniel, or Pagan Ro∣mane

Empire, that so cruelly both in his own We∣stern Babylon, & the holy Citie, shed the blood of the Saints, who there described by his numbers in his 7 heads & 10 horns, may well lead us to the o∣ther name described also by numbers in Antichrist, to usher in the Whore of Babylon into that cham∣ber of the Western Empire, where the Church of God was now with the beginning of that Empire begun to be planted; by the way to note, that as Gentilisme & Paganisme are all one thing the one only in meer heathē, the other in the ruder skirts of the larger Christian territories, out of the dregs of which were strained the puddles of schisme & he∣resy, in which Antichrist began first to move in the Apostles time, so the beast Antichrist & the whore of Babylon, are in effect all one thing, the power of the Dragon, the Divell and his malice onely diversifide by the objects it worketh on us, the Beast corrupting the Sate and Policie, and perver∣ting it into tyranny, cruelty, and impiety against God and Man, as Antichrist spoiling the Church, and corrupting our Religion, by perverting the doctrine of faith and manners, and all holy disci∣pline, as the whore of Babylon, or confusion, cor∣rupting Gods holy service and worship, by bring∣ing in false, strange, idolatrous and will-worship into Gods House, contrary to Christs owne, his Apostles & Churches holy institution, by such as going a whoring after their owne inventions, and the Idoles of their own peevish fancies, and prophane noveltie, so usher her in with her cup of abominations, or wine of the fury of her for∣nication by will-worship, and such false and strange worship, making them drunke, or mad,

that with corruption of doctrine and discipline, faith and manners, Gods worship and religion, all things might rush into Anarchy & confusion, if not ruine and combustion, which all seem nota∣bly described in numbers, and else by S. John, as it were there before him, plainly though propheti∣cally beholding the same.

Declare it further in what manner.

As leading to the rest, the number first, the seven heads of the Beast, signifying not one∣ly seven hills, or principalities, but more pro∣perly also mountaines of vice, and powers of darknesse, or of the Prince that ruleth in the aire, the seven capitall and deadly sinnes, and pride the foremost, crowned with gold, of a varice and rose buds of voluptuous pleasures, are thus by the beast advanced in the sight of the world, whose ten hornes of rude armed impiety, pushing against the Saints and Citie of God, may well signifie or point at not onely the ten first and primitive per∣secutions, but through times revolutions, all of that nature: as for a time, or times, or halfe a time, more or lesse, God suffereth his Church to be so afflicted, and more, especially to be conside∣red in ten, a perfect and compleat number, the compleat ripenesse of sinne and impiety in that Belua; and as an indefinite number ten, being understood for many, as sex ce••ta pro infinito nu∣mero, the often assaults of his beluine hornes and fury: but most fitly as ten the ground and founda∣tion of all great and round numbers, all being but multiplied tens to hundreds, thousands, millions, to what grand summe or number soever in men or monies, the power of war or Empire, all seem∣ing

comprehended in this root or radicall num∣ber ten, whereof all greater numbers are con∣structed, and thus ten she wing the greatest mar∣tiall or other strength of hornes to push with, the Belua more graced with number and force then wisedome could ever have. And thus numbers and mul••itudes shewing his nature, whether in numero numeranti ordinati, and ordinarily as mar∣shalling his strength, and numbring his forces, of what kinde soever, or in numero numerato & Car∣dinali, as his men and M••lites, the corpus & cardo, as the pecunia nervus belli; all this shewing the Belua more in number then goodnesse, and mul∣titude then godlinesse, force then wisedome, de∣lighted and exalted, which leadeth us directly to the consideration of the numerous and martially numbred name of Antiohrist, set up by him and his rude Pagan force of armed impiety, that so both externally and internally, by force of f••aud, piety and religion might bee extirpate by them, with his taile of Schisme and Heresie, and false Prophets sweeping downe the starres of heaven, with his Dragons taile, the Saints of God in his Church; and if possible, making the faith of the e∣lect to fail: where now how well Antichrist sym¦pathizeth in name and nature with him, as his adopted heire the man of sinne, and child of per∣dition, we may observe, as nomen est nota rei, and forma dat nomen & esse, the very Fiend that posses∣sed the man, and then the swine, and after ani∣mated the beast and his false Prophets also, infor∣meth Antichrist, and giving him his name, as hee confessed to Christ his name was Legion: For (said he) we are many. So whether men or Divels,

or Men-Divels, here are many also in Antichrist, numbred by 666. the front of a legion, by the Beast, or Dragon, or Divell, shed the blood of the Saints in the holy City, and even in the Church, corrupted both faith and doctrine, Gods worship and religion, and brought in the Whore of Ba∣bylon, as before mentioned: for the name Le∣gion noting the then Pagan Roman Militia, the power of that Beast and Empire, most plainly read in that name so martially numbred 666. the chiefe head or heads and fronts shewing them∣selves of that number in the Legion, whilest of 6000. the whole body of it consisting besides some few troops of horse & others for Wings & Scouts, with their Velites and Triarii to gu••rd their carria∣ges and provisions, the Decur••ons being 600. Centurions 60. and K••liarches 6. in whom rested the whole power and command, shew that num∣ber in the front or head of the Legion, whose power committed those out-rages in the Church, as well as a wed the world; in like manner as the Assyrian, Babylon, Grecian, and Egyptian Mili∣tia and Armes had done before them, but now numbred by legions, whiles Saint John beheld the rude multitudes more swaying by number then by wisedom, then reigning and raging in the world, and afflicting the Church, how appliable to all A••tichristian practices, oppressions, and oppositions, when and wheresoever that man of sinne, that first began to move in the Apostles times by Schisme and Heresie, the dregges of Gentilisme, the nurse of later paganisme, shall get head in the power of the Beast, among the beasts of the people, against the Saints and Church

of God, to be so high advanced, there to defile and prophane it by his own presence, & bringing in the whore of Babylon, or confusion, with the Cup of abominations, of false, strange, and wil worship, unreverence and prophane novelties, the idols of fancy, & innovating whorish inventions, of those that run after strange Gods & Religions, where rude armed impiety by barbarous force more then gracious wisedome and godlinesse by good counsell can prevaile, I leave to be consi∣dered by the wisest and most judicious. So retur ning from this mystery of iniquity, to that divine mystery of the name of God.

But why said you before, that Nomen Tetragram∣maton was corruptly pronounced Jehovah?

It is most evident, though it have so long esca∣ped the most curions inquisition of so many thou∣sands, nay, Myriades, or millions of searching eyes and wits, that have long sought after it; for whether the Jewes by their superstitious silence, lost the true sound, or by their supercilious envie conceal'd it from us the Gentiles, and so at last perhaps lost it, as they did their ancient Musicke and Meeter of Davids Psalms in their captivity; or propter peccatum, as they confesse; yet what the true sound is easily to bee discerned by them and us, may thus plainly appeare, for that it is truly to be pronounced Jaho, or Jahu, trisylla∣bum, is thus proved by their owne writings, and strangers.

First, we may finde in ancient Greek Copies and Poems yet extant, that name rendred (I••••) Jao, wanting the letter h, or aspiration, whereby to write as we may Jahoh.

But more then this in the Bible it selfe, where that name is fixed to the end of any proper names, they may most plainly perceive it there, as in Isaiahu, Jeremiahu, Eliahu, and the like.

Thirdly, where it is prefixed to proper names, as in Jehoram, Jehoiada, Jehoshap at, and the like, it is plain, where we know by the Grammar Rules, Camets, by increase of syllables, is turned into Shevah, which yet is not so little an e, as is now sounded, but rather French i, Feminine, sounding our less•• a, or broader as old Gramarian•• testifie; as in Solomon, Rehoboam, and many other like words expresly found.

Fourthly, in the contracted name Jah, it is evi∣dent the two last letters are cut off, or left out, as usuall with them; and seene in many like words, and especial••y in the Conjugations Lamed He, and Lamed Aleph is most frequent, where Aleph and He with their ending vowels are commonly cu•• off: much more might be added for confirma∣tion, but this may suffice; but for the word Jeho∣vah, it is onely the vowels of Adonai used to be read, for it is preposterously added to the letters of that name. So ending with this Sacrament, come we now to the Lords Supper.

SECT. 3. Of the LORDS SUPPER.

The Lords Supper why in∣stituted, and how a memori∣all of Christ, and his death and that

his sacrifi∣ces, with the Analogy or resemb∣lance, & that relation ••t hath

to the same, and to the Pascal Lambe, and all those other

legall sa∣ccrifices so often u∣sed, all of them having relation to

Christ being the perfecti∣on of them, the benefit of whose sacri••ice, and perpetu∣all me∣mory thereof, with

thank∣fulnesse, 〈…〉〈…〉 prime reasons, though other ends also pro∣posed;

the insti∣tution how it differeth from baptisme many wayes, and how it selfe in divers

respects called by divers names, the parts of it, the outward

signs, ceremo∣nies, and actions by the Lord prescri∣bed, and observed, the other circum∣stances

to the same belon∣ging also

propoun∣ded to be consi∣dered, the near re∣sem∣blance and

fit relation of the outward signe and inward, or of our re∣ceiving the ele∣ments of bread and wine,

and other ho∣ly acti∣ons and ceremo∣nies to the recei∣ving of the body and blood of Christ

by faith and our nourish∣ing and strength∣ning by the same, the manner

of Christs presence in the blessed Sacra∣ment, as ineffa∣ble, rather to be reve∣rently

admired and thank∣fully con∣fessed then curiously to be dis∣puted of, or contenti∣ously to be enqui∣red af∣ter, as

the Fa∣thers teached, therein acknow∣led••ing a most di∣vine Mystery yet nei∣ther transub∣stantia∣tion 〈…〉〈…〉

Consub∣stantia∣tion thereby to be con∣ceived, but the My∣stery ra∣ther more di∣vinely to be under∣stood, and accor∣dingly

by the anci∣ent ••ti∣led, the figure of it, and

speeches of the Church and holy Scrip∣tures, concer∣ning it, and

the wor∣thy receiving thereof: So the com∣forts and benefits in

the religious receiving and using it, and in the grases,

vertue and ef∣fects thereof come to be christi∣anly medita∣ted on, and re∣membred

and hereby reasons urged why kneeling at receving the holy Commu∣nion, and other the like

reverent gesturet and postures of the body are in the Church, and at such

holy actions to be used, with the difference and distincti∣on of all

such religious and ceremo∣nious, as well as civill re∣verence from the di∣vine worship

a•• also rea∣sons for it why w•• Chri∣stians doe usually

worship, and have our Chur∣ches so placed, looking towards the East, as it were thereby causing it.

1. VVHy was the Sacrament of the Lords Sup∣per ordained?

For a continuall remembrance of the sacrifice, of the death of Christ, and the benefits we re∣ceive thereby.

2. What is hereby intimated.

T••e end wherefore it was ordained: viz. First, The memoriall of the

I. Thing it selfe.

1. The Pasehall Lambe, now offered indeed, Christ.

The death of the Lambe of God.

The sacrifice, by his death immolate.

II. The benefits we receive thereby.

Secondly, The perpetuity of this memoriall; to be continued in the Church till his comming a∣again, at the end of the world; as in the instituti∣on, Do this in remembrance, &c. and, To re∣member the Lords death, till he come, 1 Cor. 11. ••6.

3. How is it a memoriall of Christ?

In that, as bread and wine are prepared by many strokes of affliction, and labour, for the comfort of the body, so was the bread of life, and living water, or wine of his bloud, for com∣forting the heart, prepared for us, and our soules.

4. How seene in this bread of life, Christ?

As bread is prepared, by

• 1. Threshing.
• 2. Grinding.
• 3. Baking.
• 4. Breaking.
• 5. Dividing, to be eaten.

So Christ was,

1. Threshed with many strokes of anguish and affliction of body and soule.

2. Ground in the mill of much sorrows.

3. Baked in the fiery oven of Gods anger a∣gainst sin, Mal. 4.

4. Broken for our sakes, that we might be made whole, and fed with this bread of life.

5. How in this wine of his bloud?

As wine is prepared, by

• 1. Cutting downe.
• 2. Casting into the
• 3. Wine-presse.
• 4. Troden with the
• 5. Feet.
• 6. Powred to be drunk & used.

So Christ was

Cut down for us.

Cast into and troden in The wine-presse of his Fathers wrath for us.

Troden under the feet of the contumelious Jewes and others.

Powred out his soule and bloud for our sakes, like water shed on the earth, that we might re∣ceive the comfort.

6. How receive we the comfort?

As in the creatures of bread and wine, though we have them in abundance, the comfort onely is by Gods blessing; so in this bread and wine,

though the signes or symboles of it be had, it is the grace of God that giveth the true comfort; sanctifying them, and applying them indeed, in the nourishment of the soule, to whom we must looke up for a blessing in the use of the Sacra∣ment.

7. How was he the Paschall Lambe?

As by whose bloud on our door-posts, the de∣stroyer cannot hurt us, and hereby we delivered, have power to passe out of the Aegypt of this world, into the land of Canaan in heaven.

8. How or why minde we his death?

As he was threshed, and troden downe to death, for us, that deserved it; his body broken, and bloud shed, and soule powred out for ours, that ought to have beene so eternally: the pu∣nishment of our sins was so heavy on him, that he was bowed downe to the grave, whereby in his stripes, we are healed, and so with thankful∣nesse, are to remember his death.

9. How was there in his death a sacrifice?

As his body and soule was made an offering for sin, propitiatory by the worth of it, for the sins of the whole world; as more worthy then the whole world, and all creatures; being in the Per∣son of the Son, and Creatour, God and man; and so in this one sacrifice, of which all other sacrifi∣ces were but shadows and types, they all had their end, and this was the end and substance of all; both the Lambe slaine, every morning and evening, for a dayly and continuall Oblation; the Paschall Lambe, the Scape-goat, the many other sacrifices, and bloud shed for propitiation, figu∣ring Christs bloud, that was to be shed, the price

and redemption of all our bloud herein, and here∣by in the Sacrament remembred.

10. What was the use of those often sacrifices?

1. To expiate, and do away sin, and so com∣manded.

2. To sanctifie those that were uncleane, or infected with leprosie, defiled by any other un∣cleannesse, Legall or Ceremoniall.

3. To prosper weighty attempts, as Saul when he was to fight with the Philistines, 1 Sam. 13. 8.

11. Is Christs sacrifice effectuall to this?

Yes, more fully and abundantly in every re∣spect. For,

By it sin is fully expiated; his bloud cleanseth from all sin, 1 Joh. 1. 6.

By it we are sanctified thorowout, both in soules and bodies, prayers, and all our actions, and other things sanctified to us in him.

By it all things made prosperous, and a bles∣sing to both soule and body, in life and death, through him.

12. But how was he a sacrifice?

As his crosse was the Altar, whereon

• offered,
• suffered.

As himselfe, the Priest, that made the Oblation,

As his humane nature, the Creature offered, of that infinite worth, as united to his Divine Na∣ture.

As his precious bloud, the bloud shed in the of∣fering, that ought to have purifying power, in bloud.

As the fat fuming up, the sweet perfume of his merits; by which sacrifice thus offered, he obtai∣ned eternall Redemption for us, Heb. 7. 27. and 9. 12.

13. What the benefits we remember herein?

The sealing and confirmation of his Covenant and graces.

The strengthening of our faith.

The c••mfort and nourishing of our soules.

The union with Christ and God.

The communion with all Saints, the whole Church. Of which more hereafter.

14. How said you the perpetuity of memoriall noted?

As it is the continuall remembrance of his death, so in the institution commanded; and wor∣thy by all good Christians to be used, and remem∣bred, as the most beneficiall action that ever was done for mankinde, worthy to be remembred e∣verlastingly, that maketh him live to eternity.

15. But doth not Baptisme represent this also?

Yes, but not so fully and powerfully as this Sa∣crament, it being in that a secondary end to shew that; by our washing, remembring it on the by, but in this Sacrament, the full end, scope, and intention of it.

16. What prescribe you then for the end of this Sa∣crament?

The 1. chiefe end, the confirmation and seale of faith and graces unto us; whereby the testifi∣cation of the union with God and Christ, com∣munion with the Saints.

2. Other ends also to be con••esired:

1. As testification of our obedience, and saith used.

2. As solemne thanksgiving, and praising God therein, so called an encharisticall sacrifice.

3. As confession and celebration of the me∣moriall

of Christs sacrifice.

4. As bond of love, among the visible mem∣bers of Christs Church, so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or festum charitatis.

5. As meanes of more solemne celebrating the publicke meetings, and drawing them together, so called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

6. As publick note of distinction to the Church and faithfull, from all others, as also the other Sacrament.

7. As recordation of the many benefits of Christs sacrifice, called to minde, and continually renued in our remembrance.

17. How is it then said before, the end only a me∣moriall?

Because in the memoriall of Christs death and sacrifice, all the rest, both chiefe and other ends, for which it is either instituted, or so often so u∣sed, may seem after a sort to be included.

18. How doth it agree with baptisme?

In the chiefe end, the sealing of grace, and of the Covenant in generall, and divers other parti∣cular ends, as the testifying our faith, obedience, thankfulnesse, the note of distinguishing between the faithfull and others, as well as after a sort also, remembrance of Christs death by our being wash∣ed in his bloud.

19. How differeth it from Baptisme?

Very much in many things, as in 1. The cere∣mony and externall rites, & action and elements.

2. The signification of them, and manner of it in Baptisme, a washing in Christs bloud; the o∣ther a feeding on him, and so a communion and participation of Christ and his merits.

3. The proper ends, baptisme to admit us, re∣generate, renue us.

The Lords Supper to nourish, strengthen, con∣serve us in the Church.

4. The order of them, Baptisme first, the Sup∣per after, and not otherwise.

5. The person using baptisme, all regenerate, e∣ven children, the Lords Supper, only those that can acknowledge, and remember the benefits and reason of it.

6 The manner of use, of baptisme with faith and repentance, the Lords Supper besides them, with confession also, commemoration, thanks∣giving, had so only of those in yeares.

7. The usurpation of them, baptisme but once, as once admitted into the Covenant, though of∣ten renewed by repentance never iterated; the Lords Supper the oftner used, the better, for con∣tinuall nourishing of us, and commemorations of Christs death, and benefits received thereby.

20. How is it called?

Both

• Coena Domini, the Supper of the Lord, of the time and occasion when insti∣tuted.
• Mensa Domini of the benefit of nou∣rishment and food, 1 Cor. 10. 20.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the meeting together of the Church for celebration thereof.
• Communio, of the union with Christ, the communion of Sai••ts, members by it, and communication and participati∣on of the faithfull.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of thanksgiving, and com∣memoration of Christs blessings.
• ...

• Sacrificium, by the Ancients, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by prayse and thankes, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as propitiatory.
• Missa, of he late Romish Church, ei∣ther of the division of the rest of the company, and this left for the chiefe the receivers, or of the al••es and oblations thither sent, or as some de∣fine of the sacrifice, and elevation, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fieth a signe, or ensigne, or elevation, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the sacrifice or that token and action, of, and in the sacrifice, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the elevation.

21. Is it then a sacrifice?

Nothing lesse, yet the commemoration of that sacrifice by Christ once offered; and so a holy my∣stery and signe of that gracio••s redemption of all the Elect, continually to be remembred with the sacrifice of praise and thanksgiving, as is more ful∣ly expressed in the parts, the signe, and thing si∣gnified.

22. What is the outward part or signe?

Bread and wine, which the Lord commanded to be received.

23. What note you in this?

1. The matter or elements bread and wine,	1. Bread &c.
2. The Authour, the Lord commanding,	2. By the Lord.
3. The action the institution, consecration, communicating, receiving,	3. Commanded to be received.

24. What for the outward ceremony?

The bread and wine, the elements appointed.

The breaking and powring out prepared to be used.

The blessing and consecration in words pre∣scribed.

The distribution and delivery, receiving and using in the action of the Priest, Communicant.

25. Is all this prescribed?

Yes, for is we observe it, we finde it all that

• 1. At the end after Supper, whence the Lords Supper.
• 2. Christ tooke bread, and likewise the cup.
• 3. He gave thankes,—the consecration.
• 4. He brake it,
• 5. He distributed & gave it, & so f••r the cup taken & given.
• 6. He said take,
  • Eat this is my body.
  • Drinke ye all of this, this is the bloud of the New Testament, &c.
• 7. He com∣manded the
  • Celebration so do this.
  • Often use and continuall, as oft as ye doe it in remembrance of me, and so as the Apostle expoundeth it, to remember the Lords death till he come, 1 Cor. 11. 26.

26. Why are these things observed?

As principally setting before our eyes the effi∣cacie and vertue, use, and end of the Sacrament.

1. As taking of bread, as the Lord tooke his Sonne and gave him for a sacrifice, as Abraham commanded to offer Isaac, type of Christ his only Sonne.

2. As breaking and pouring out, as Christs body broken, and bloud poured out.

3. As giving thanks, and consecration, whence called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

4. As distributing, as he and his graces distri∣buted, whence a communication and communion.

5. As taking it, apprehension of Christ, and his merits by faith.

6. As eating, virtually application to the soul.

7. As drinking the refreshing of the langui∣shing soule in the fountaine of grace.

8. As universall words, all of you to signifie the universality of his graces to all.

9. As forme of words, uniformly set downe in the foure Evangelists for unity and uniformity of faith, doctrine, manners.

10. As prescription of it to all, and at all times, or often, doe this as oft, &c.—and so—

11. As the continuance of it in the often ce∣lebration.

27. What of the other circumstances?

As lesse materiall, and not so primarily noting the efficacie, use or end, not so much insisted on, and so left to the Churches order and discretion:

1. As the time, supper time, altered to mor∣ning prayer time, as the morning sacrifice, in the morne of the new Church, which in the even of the old.

2. As the place, in an upper Chamber now the Church, yet the highest roome on earth.

3. As the persons, Disciples only, yet then the whole Church in ••ommunis, now all the faithfull.

4. As the gesture, sitting or lying down, now kneeling, as of most reverence and humility, best fitting the sacrifice of prayse and thanksgiving.

5. As the leavened bread, water mixed, or the like, not principally intended, nor treated of, or commanded.

So left to the Churches determination, with whom power was left to set things in order, as the Apostle said, Other things will I set in order when I come.

28. Why bread and wine appointed?

1. Because of the fit and neare resemblance between them, and Christs pretious body and bloud, food and refreshing of the soule.

2. Because of the imitation of Melchisedec's holy action, the type hereof, and the long conti∣nued use and order among them.

••. Because of the common, yet excellent use of them.

29. How that fit and neare resemblance?

1. In the preparation aforesaid, of thre∣shing, grinding, breaking of the bread, treading, powring out of the wine, as Christs body and bloud, or indeed body and soul, prepared for an of∣fering for sin.

2. In the speciall using, by taking inwardly, and digesting them for nourishment, and refre∣shing of the body; so these to the soule inwardly received, and appropriated by faith.

3. In the vertue of preservation of the hungry and famished from death, so our soules from death also.

Of strengthening, and making glad the heart, as Psal. 104. 4. so this bread of life, or staffe of bread, stayeth, strengtheneth the spirituall life, and maketh glad the heart and soule of the faith∣full, even comforted thereby to eternity.

30. How in imitation of Melchisedec?

As he was a type of the Messiah, and brought out bread and wine to Abraham, Cen. 14. 18. and this continuing in use among the Jewes (as their traditions testifie) both to blesse and consecrate their bread and wine, especially at the Passeover, and at the end of the feast; such a like distribution

of a p••••t of the bread hi•• under a napking, and a cup of wine at the end of the feast; this ou•• Sa∣vio•••• as a Priest ••or ever after the o••der of Mel∣••hijede•• in continua••ce of that rite begun from him at the end of the Passeover, when now to va∣nish, and be abolished thus c••useth it to stand for a perp••tua••l r••mem••rance of the perfect Pas••eo∣ver, and his eterna•••• Priesthood.

31. How ••or the common and ordinary use?

As being ordi••ary and at h••••••, yet of most ex∣cellent use, the ••ustent••tion and comfort of life; so this Sacrament easie to be com•• by, and no bur∣de••som•• ceremony, no•• costly, yet of most excel∣lent use and comfort ••o the very soule, and as ea∣sie to be come by so of••en to be used.

32. What the inward part or thing signifi••d?

The body and blou•• of Christ, ve••ily and in∣deed taken and received of the faithfull in the Lo••ds Supper.

33. What herein observed?

T••e matter, body and bloud of Christ.

The action, take ••and received by the faithfull.

The Analogy, and rese••blance of the parts.

The manner the••eof verily and indeed, wherein chiefly the force of the relation.

4. What are the relata and correlat••?

The Bread and Wine, cons••cration and bles∣sing, breaking, powring forth, giving and distri∣buting, nourishing and strengthening the body; Relate u••to, and signifying, the Body and Blood of Christ, his holine••e and ve••tue, his suffering and shedding his blood, his taking and receiving by faith, nourishing and refreshing of the soul.

35. What the Relation and Analogie?

The similitude of the things, and representati∣on of one by the other, founded after a sort on the similitude of the things themselves in nature; but absolutely obtaining the force of the Sacramen∣tall signifying, from the institution, and by grace.

36. How is the taking and receiving of them then?

Verily and indeed; but after a spirtuall and di∣vine manner, not so grossely and corporally, or carnally to be understood, as poore sense, or rea∣son should thinke or presume to define, under the compasse of their shallow apprehension: which their presuming hath moved and stirred up strange mists in this divine speculation; that ought onely mysteriously to be looked on, and ad∣mired with the eye of faith, not curiously to bee pried into by silly eye of sense, or humane rea∣son.

37. Why say we so?

Because, as there are arcana Dei and Religionis, that ought not to be pried into, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that cannot be told, and mysteries in the Trinity and faith, that even mortall heart cannot compre∣hend, nor is it fitting or needfull for us to know, much lesse curiously enquire after: so especially in this mystery, where Christ is verily and indeed present, yet after such an ineffable manner, the tongue cannot utter, nor reason well compre∣hend, yet faith may plainly see; because hee hath said it who is the Truth, and wee must beleeve, though for our weaknesse not able sufficiently to conceive or comprehend.

38. Why cannot we comprehend them?

Because wee are finite, and the counsels, and wayes or thoughts of God, that he will have con∣cealed

to exercise our humility: not like us, or our thoughts, or wayes; bu•• as his wisedome, in the depth of his counsels, infinite in himselfe, though to us-ward, and in part, so much as necessary for us to know, finite and revealed, proportionable to our understanding and apprehension: so what is not revealed, it is holy modesty, and sobrie∣ty, not curiously to enquire after, as in this and many other things.

39. But some have devised how, in this and the like.

Yet without Gods especiall grace, or com∣mand and illumination, it may well seeme but lost labour, and vain: for when many have devised divers wayes of his presence, here, or in the midst among his Disciples, when the doores were shut, he to whom all power is given, can have other means to shew his presence and power, then their poore thoughts or inventions can devise: And for this, if it had been expedient for us to know, he would have shewed it; it may then suffice us, that since hee hath said it, hee is present, and how hee is present, wee shall finde by his gra∣ces here, and perfectly in glory, when we shall know as we are known, and all our imperfections done away.

40. What are we to doe then?

With the Disciples, to receive him, beleeve and enjoy his blessed presence and grace, making no question with those Capernaits, as to say, Ma∣ster how camest thou hither? considering also, the Bethshemites were blessed by the presence of the Arke, but cursed and plagued when they began curiously to pry into it, 1 Kings 6. And curious

questions little availe to godlinesse, especially in such things as this, where silence and admiration is the best eloquence to expresse such mysterie: and here godly meditation safer then Socraticall disputation, when commonly discourse of contro∣versie doth abate devotion, which ought rather to be kindled by pious and godly meditation.

41. Is this sufficient then, or best for us?

It is: For we may consider, if humane reason waver in things sensible, how much more in di∣vine, so farre above sense, and from sense remo∣ved? The creation of Angels being above hu∣mane sense or capacity, Moses is therefore said, not to have mentioned it; so in this mystery much more, the manner of Christs presence, and how he commeth, uttered onely, as Pythagoras Scholars were silent, and assured it was so, if hee said it, though else they did not perceive it; much more the authority of Christ should be with us; because he said it, and so let us honour him in this mystery, praise him for his mercies, receive his graces, be∣leeve his promises, and be thankfull for his pre∣sence and blessings; and here those things wee comprehend, we may admire, and what wee can∣not, we should more admire, and if word or heart be wanting, to expresse or conceive, let not faith be wanting to relieve; because he is truth, and the Sunne remaines a sp••endent body, though Bat•• or Owles eyes cannot endure it, or our eyes look in∣to this truth.

42. But are wee not to beleeve as the ancient Fa∣thers did?

Yes, as the holy and most ancient ever have done, as the Disciples, who beleeved, not que••tio∣ning

how, and enjoyed his grace and presence; and the like by the most ancient Fathers confes∣sed, we are to acknowledge, as

1. With Dionysius the Areopagite, that it is a most divine mystery,

2. Justine Martyr, that not common bread or drink.

3. T••rtullian, that it was made Christs body.

4. Origen, that wee eate and drinke the body and blood of Christ, and so the Lord entreth under our roofe.

5. Cyprian, that as in the person of Christ, the Humanity was seen, but the Divinity hid: so in the visible Sacrament, or divine essence commu∣nicated.

6. Hillary, of the verity of the body and blood of Christ, there is no place of doubt.

7. Ambrose, that, more excellent food then Ma••••a.

8. Jerome, the Lord both maker of the feast and food.

9. St. Augustine, that in this sacrifice, the Lord bo•••• Priest himselfe and sacrifice.

And so of others, with whom we consent in the Orthodox interpretation, and confesse and admire he greatnesse and divinesse of the mystery, and with reverence embrace what in some respect we are not able to conceive, of the mysterious Maje∣sty of the same.

43. How are we then to believe?

That by the faithfull receivers verily and in∣deed is the body and blood of Christ received, and so duly and in faith received, as Christ said it, it is his body and blood, and with it himselfe and

his merits, are applied to the soul, to make it a ho∣ly Tabernacle, fit for his presence, which yet as it is spirituall food, is understood in a spirituall man∣ner and selfe, fit••ing the same mystery, and not destro••ing the natu••e or parts of the Sacrament; but such his presence, but the soule and faith are spirituall things: so is ••e spiritually and after a di∣vine and in••ffable manner presen•• to it, and nou∣rishing and sustaining the sa••••. But is not this he confession of Con, or Transu••stantiation? No: For neither with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, doe we say it is cum Christo, or Christus cum pa••e, in or sub pane, this with Christ, or Christ within or un∣der it: Nor with the M 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turned into his body, but with Christ himselfe, as Christus is panis vitae, so this Bread is his body, and the Cup his blood, and so say his Apostles: but in the Sa∣cramentall locution, and phrase of a Sacrament, where, the signe sheweth the thing signi••ed, and by vertue and efficacie of his power and inst••tu∣tion, ••oth are divinely present by the operation of his Spirit and grace, and so found expressed in holy Scripture as also expounded in the same, where he is not only figuratively called the Vine, the Shepheard, &c, but more mysteriously also to be understood, as here in the Sacrament, and so expounded in other places.

44. How expressed, or so expounded?

In that whereas Baptisme is called, Absolutio peccatorum, the w••shing of sin.

The Laver of R••generation, Titus 3. 5. 21. and saveth us, 1 Pet. 3. 21. being the Sacrament or signe of it onely.

So ••ircumcision, called the Covenant, Gen. 17.

10. but the signe or Sacrament of it, vers. 11. proxi∣me sequenti.

So the Lamb is the Passover, Exod. 12. 11. but called the Remembrance of it, vers. 14. and the signe of it, Exod. 13. 9. and so Matth. 26. 26. and in the other Evangelists it is called, Christs body and his blood, and 1 Cor. 10. 16. the Commu∣nion of his body, and Communion of his blood & yet bread; and partakers they of that one bread: in which sense also said, Christ was the Rocke, & spirituall meat and drink, and the Rock said to bee Christ, 1 Cor. 10. 3. 4. So Christ our Passover, 1 Cor. 5. 7. and the Lamb, 1 Joh. 29. and in the Re∣velation, and the like••; wherein, though wee ac∣knowledge Gods powerfull and gracious pre∣sence in it, and the weaknesse of our apprehensi∣on, or reason, to sound the depth of this mystery, and manner of his comming, as we doubt not of his presence, and true and very receiving, neither hold we it needfull for weake reason curiously to enquire further, nor need we seek to the Ubiqui∣taries doctrine, or other Comments of humane invention for props of our faith, or this holy con∣fession.

45. How doe we then apprehend the mystery?

As it is delivered, and to be apprehended spiri∣tually, and by faith, & so mysteries are offered, not to questioners, but to beleevers: yet herein, if with Solomon we admire, or say, How is it credible God should thus dwell with men? 1 King 8. 27. let us remember what the Angel Gabriel said, The power of the most highest, and of the holy Ghost, hath overshadowed it. Here is his power & word, to search further, or beyond it, were teme••ity,

and not to beleeve it, infidelity; but to beleeve and acknowledge it, life eternall.

46. How may we reverently call or esteeme it?

As the Fathers have in their godly zeale de∣clared, described and called it,

As a great, inestimable, divine, most noble Sacra∣ment; a pure, venerable, eternall praise-worthy Mystery.

A Mystery of peace and piety, holy of holies, blessing, and hidden Manna; and such reverent Titles as their holy zeale and devotions moved them unto: And if any way seeming hyperbolical, we may well think and know, nothing too high to shew it, or words too divine for this holy myste∣ry, if well and graciously interpreted or under∣stood.

47. What figures of this Sacrament?

1. The Paschall Lamb principally, whose fore∣runner it was, 1 Cor. 5. 7.

2. The bread & wine that M••lchisedec brought ••ut when he blessed Abraham, Gen. 14. 18. and hee a type of Christ.

3. The Shew-bread, alwayes before God, lawfull for none to eate but the Priests: this those onely that are godly, and so a Royall Priest∣hood.

4 The Cake baked in ashes, in vertue of which Elias walked fourty dayes and fourty nights, and came to Mount Horeb, where he saw God, as wee hereby strengthened, and brought to see God.

5. The Manna, Angels food, for the excellent properties, and only ceasing the Sabbath; and this in use with us till the eternall Sabbath.

6. The Ark, containing holy things, made of pu••est shining Cedar, Shittim wo••d; this of the flesh of the Sonne of God, and bringing holinesse, and graces, and blessings with it.

7. Elizeus meale, 1 King. 4. that sweetned the pot, and took away bitternesse and death: so this bringing life.

48. ••ow is Christ generally in holy Scripture said to be received?

1. In his person, as by Zacheus entertaining him, to whom he said, This day is salvation come into thy house.

2. In the poore, received or entertained in charitie, when it will bee acknowledged what yee did to these the little ones, yee did to me.

3. In his M••ssengers: Who receive you, receive me and who receive me, receive him that sent me: as who receive a Prophet in the name of a Prophet, shall have a Prophets reward.

4. In his doctrine, and by faith, so Joh. 1. 12. To such as receive him, he gave power to become the sonnes of God.

5. In the Sacraments of the old Law, shadows and types of the new.

6. In Baptisme: he that is baptized into Christ, hath put o•• Christ, Gal. 3. 17.

7. In the L••rds Supper most divinely, as in this Sacrament exhibited, and most effectually, as ve∣rily and indeed by application of his g••aces and presence, powerfully to the soule; that whereas the old Sacraments were types and shadowes; the Doctrine, the Articles or conveyance; the Mes∣sengers, the nectaries and servants; Baptisme the

seale of a new life and beginning in Christ; this of the comforts and nourishing in him, as conti∣nually feasted with his graces, and enjoying his presence.

49. What are the benefites whereof wee are made partakers hereby?

The strengthening and refreshing our soules, by the body and blood of Christ, as our bodies are by the bread and wine.

50. What is here expressed?

The analogy of these spirituall comforts to the soule and spirituall life; correspondent, though in a divine manner to those corporall comforts of the body, by those excellent meanes and instru∣ments.

In what manner?

In the

• 1. Receiving and using,
• 2. Blessing and graces,
• 3. Effect and vertue

of it.

51. How seen in the receiving and using?

In that first, as the bread and wine are received by the hand of the body, eaten and digested by the mouth and stomach, are made the nourishment of the body: 2. So the body and blood of Christ, re∣ceived by the hand of faith, fed on by the mouth, digested by the heart, is made nourish∣ment and strength to the soule.

52. How in the blessing and graces?

In that as the bodily life is continually fed, nourished and refreshed by these corporall sub∣stances, so the spirituall life of grace is sustained, continued, and confirmed in us by the heavenly Manna, food of soules, Christ thus received: as he hath commanded, and as the blessing of God

sanctifieth the corporall food, no lesse this bread of life to the nourishment and refreshing of the soule.

53. How in the effect and virtue?

As we are hereby made one with Christ, and he one with us, and we all in him at one with God, and so said to be,

1. Flesh of his flesh, and bone of his bones, As the corporall food united to our bodies; This spirituall uniting our soules to him and in him.

2. One bloud in him and of him, the second Adam all the elect; as one bloud in the first Adam, all mankinde, one by transfusion of nature with sin; this other by transfusion of power, and grace in righteousnesse.

54. How is this expressed here?

As many graines of corne make one loafe, and many grapes one cup of wine; so we are al•• one bread in Christ, and one cup or wine acceptable in Christ, 1 Cor. 10. 17. and all the faithfull in all ages, becomming one body, and of one bloud in Christ, where ever diversly dispersed over the whole world, in him receive all graces, as he is heire of all; and thus we have union with Christ, and in him with God, the fountaine, life and blisse.

Communion with all Saints in heaven and earth.

55. How is this nourishment seen in the soule?

As it is increased in strength of the spirituall life, and more furnished with graces, for as man liveth not by bread only, but by the word pro∣ceeding from the mouth of God, this is most ap∣parantly

seen in the soule, strengthened and con∣firmed in the faith grounded on his truth, thereby as all things have their being, gathering strength to live unto eternity in the mighty power of the same that sustaineth all things, and so thirsting to drinke of the fountaine of living waters, is thus nourished and refreshed of God: so commeth next in place to be considered with what reve∣rence we should come and approach to the holy Table, and receiving the Sacrament.

56. Why should kneeling at receiving the blessed Sacrament, or bowing towards the holy Table be used?

The very naming of them, the blessed Sacrament, and holy Table, might seem sufficiently to answer this Question, as indeed by any that but rightly conceived the due worth of the Sacrament, with the benefit and blessing, or so reverently estee∣med the holy mysteries as they ought, and with dutifulnesse to God in all humility at the receiving and else, remembred to render thankes for the same, it would never be questioned (or so questio∣ned as it is by some, with intention to deny or de∣cline it) they would rather thinke no humility too low, reverence too much, or devotion too great, that could be offered to God, or shewne at the receiving and remembrance of so great a bles∣sing, and in so great a presence, not the like of it againe on earth, as where the greatest Potentates and mightest Kings and Emperours may be glad to yeeld their humblest reverence, with the rest of Gods Saints and Servants; but to content any modest minded man, and not engaged to fancie or faction, it might suffice, that the Church who hath, and ever had delegate power, as we see in

the Apostles, and from them derived to their suc∣cessours, to see things in order where they come, and commanded things to be done decently and in order, and so from antiquity have established it, and had the warrant, and approbation of Gods holy Spirit in the Church, with promise of his gracious presence, to be with them to the worlds end, to guide them into all truth (the promises of God being Yea and Amen, in Christ) hath so or∣dained and commanded it, which command of his, and guidance of that holy Spirit, as from the mouth of God himselfe, is by all godly men, and dutifull sons of the Church to be esteemed; though here and in the like cases, perhaps nothing will suffice, or satisfie some curious questionists, and fancifull or furious factionists of our times, with a spirit of con••radiction, bent wholy to sedition, wrangling and dissention.

57. But is not this bordering too neare on Idolatry or superstition, and tending to diminish the Creators honour?

It would never be dreamed on but by such men as nothing almost can please, that is not of their owne coinage, crotchets of their owne de∣vising, or an idol of their owne fancies setting up, and then iudeed, such, (and such only) shal have all the applause, or even extream and unreasonable adoration among them, and their poore seduced and deluded Sectaries; and here it might aswell be said of honouring the King (who is Gods Image that it were to diminish Gods ho∣nour, or that reverence before the chaire of E∣state to be diminishing the Kings honour, or ob∣servance to the Peers, on whom his favour shines,

a disgrace to the Prince as this, when indeed it is a more honouring of either by that distinguishing, and respect to others in their due place and de∣gree, and by the degrees the dignity of each more seen and declared, and the reverence done to the one, redounding in some measure to the o••her, as if not more enhau••sed, yet more expressed by it, and as the house for the owners, so these for Gods sake respected, though as the things different, so the reverence exhibited to each his due, as shew∣ed in the last Section before, there being a Cultus reverentiae or R••ligiosa observantia, as well as divina adoratio a civill respect, religious reverence, and divine worsh••p, and so some things may have a civill respect, others a religious observance, God only a divine worship; and the holy things in re∣ference to him, and for his sake are reverenced so far forth as they are, which is far from insinua∣ting their derivation of Gods honour upon any besides God, which were damnable Idolatry (and God divert it:) for as the infinitude of his nature cannot be comprehended under the same kinde of being, so neither to be comprehended or dis∣persed under the same kinde of worship with a creature, when yet notwithstanding by such re∣verentiall respects to holy things in their degrees, the Church may seem to shew, as one learnedly observes, by what naturall and rationall propor∣tions, she rose (and we may with her) by way of supereminencie, as the Schooles speake, from a relative respect of divine things, to an absolute respect of the divine Essence, and from a just va∣luation of man, to a right estimate of God, and this a religious, holy and good use of that reve∣rence

used according to the severall distance and difference of degrees in it.

58. Doth the Church of God so allow it?

Yes, and ever hath, as Damas speaks of the like 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may we say of some part of the reverence used, whiles divine worship on∣ly directed to God, and for whose sake yet the re∣spect and reverence that we yeeld to the holy things, is to them extended, and if all Isreael and the Priests, as before noted, without touch or staine of Idolatry, could or might and did wor∣ship (as well as David and Daniel towards the holy Temple) towards the mount, the cloud, the pillar of fire, the Tabernacle, the Arke, Oracle, and Mercy-seat (where yet were Images of Cherubims and Palmetrees, Exod. 37. 7. and 1 King. 6. 23. 32.) how much more we before God in his Church, and to him towards his holy Table, his Altar, Mercy-seat, and mysteries there tokens of his graces and presence, and where he hath no lesse mercifully promised, then power∣fully performed his promise, and manifested such his goodnesse, and gratious presence, yet firmly looking at him, so graciously promising and per∣forming, or his promises and graces in the things shewed and performed? not the bare things, nor boots it to cavill, or say thus the Heathen or any Idolaters might palliate their Idolatry, it is farre otherwise with them (besides the difference of the worship before noted) who terminate their worship even divine in the thing on their Altars, or under the thing shew a false god, Wherein it is terminated, as Dagon, Molec, Anubis, Osyris, Jupiter, or a creature or Divell, as some Heathens

and Indians, yea sometimes such wicked men, and caitiffes, (As a noble Christian Lady, told a hea∣then tyrant, and persecutor, worse then the wret∣ches that did, or commanded sacrifice to them, as she asked him, if he would willingly be counted so beastly blind, bad or blockish, as Vul••an, Plutus, Mercury, Stercutius, nay Mars himselfe, or his wife, as Venus or Flora, so infamous for lewd∣nesse, theeves and stales of theft, or strumpets;) thus the case far different, though even in the best things, we may note the Divell as it were, Gods Ape, and hereby perhaps in his divelish policy, seeking to disparage, and disgrace what were good, by such his apish imitation, which yet are, and ever shall continue holy, and his devices fru∣strate, soon as discovered.

59. Why doe we worship generally towards the East?

Not as having it from the Gentiles or Persians, adoring the Sun rising, but according to the posi∣tion of our Churches, and that originally from an∣tiquity derived, as placed opposite to the sight of the Jewish Temple and Synagogues, that looking to the west, or Sun-set, were so to end, and had their Sun-set, as this Son of righteousnesse, our Saviours rising, or his setting in the flesh, with that their Temple, but brighter rising againe by his glorious resurrection and ascention, so ours looking to that Son-rising, and to the East, to∣wards the face of Christ, as he was exalted on that Altar of his crosse, looking from Mount Calvary West, and as the Temple stood, (which was to vanish) from the Temple, or with the sight and posi••ion of it, a looking westward towards us, and our Church, and so we and our Churches, on the

opposite part, as it were over all the world loo∣king East, and towards him in his rising, and that Temples declining; whence we thus with anti∣quity, as well as authority commanding it, and good reason, and Religion so enjoyning, ordinari∣ly doe our devotions, as it is fit, according to such prescript, and the voice of the Turtle that is heard in our land, the voice of Christ, and his Church the Spirit, and the Bride, who thus say come, and whom we ought to heare, and not the voice of Babell, or confusion of tongues that would per∣vert all things, the voice of Schisme and Sedition, whence flow disorder, and dissention, kindling the flames of contention and rebellion, or sow∣ing the seeds of discord, Anarchy and confusion.

60. This may then serve for answer to them also, that aske why we worship towards the upper parts of the Church and Altar?

It may, from such position and site of our Churches, or if it content them not, we may thus farther return and retort it, against them that urge at it or against it, by so questioning it, why do they rather use reverence to God at the Church then any other place, but because of his more presential apparance, or gracious presence, as themselves confesse there, then any other place esteemed so within the Church for the same reason, as more excellent tokens of his graces, and gracious pre∣s••nce there in those places, then any where else exhibited, doe we so tender there our humblest reverence and devotions to him, memorising thereby his graces and goodnesse that we ac∣knowledge there represented to our eies and mindes, o•• eies of our minde, and devoutest con∣sideration

in these places and things, which how can we fitly remember, or acknowledge, but in the most dutifull and submisse manner and ge∣sture, and with such reverenciall respects, in to∣ken of our duty, thankfulnesse and humility.

61. What followeth?

What preparation is required of us for the due receiving of so great a mystery, and the graces of it, set forth in the last question and answer of the Catechisme.

SECT. IV. Of our preparation to the Lords Supper.

The prepa∣ration we ar••

to make before receiving by a due and conscio∣nable exami∣nation of

our selves and our faith charity and repen∣tance with conveni∣ent

motives and con∣siderati∣on to stirre us up, and invit•• us to the same, taken

the types ex∣cellency and other the wonder∣full graces and ef∣fects of it, as well

in holy Scrip∣tures testimo∣ny, as else by the se∣cret working

and spea∣king of Gods secret spirit to our souls and

••••nscien∣ces manife∣sted and revealed, whence also we

may finde many and excellent Elogia or enc••∣mions of the same and

the comforts we receive thereby and learne what we and our soules, or we in soule ought

to say think•• and t••stifie of the blessed ••aora∣ment, if we be indeed worthy Recei∣ver•• •• So as our Prepara∣tion

by repen∣tance, the exami∣nation of the truth of it in our loa∣thing & dotesting of sin and

lon••ing desire after Christ and his righte∣ousnes, our prepara∣tion by faith in

exami∣ning the truth, evidence, ground, and fruit of it the excellen∣cy of this

excellen∣cy of this faith seen in the ope∣rations of all parts of both body and soul work by love

towards God and charity towards men enflamed with good and holy desires and zealous of good allions

Whereby worthy receivers or so much deficient as falling short or deficient in this to be accompt∣ed and

so all possible means before and re∣verent gesture behavi∣our and holy Medita∣tions at the time o•• ••e∣ceiving.

to be used as after re∣ceiving, a due, se∣rious, and thanke∣full recogni∣tion

of this benefit and Gods mercies and blessings in Christ with pray••rs and pious medita∣tions to be used, and all opposi••e

vanity and pro∣phanesse avoided.

1. VVHat is required of them that come to the Lords Supper?

A due preparation & to be rightly disposed, both before, at, and after the receiving of the same.

2. What is this preparation?

To examine themselves whether they repent them truly of their former sins, stedfastly purpo∣sing to lead a new life, have a lively faith in Gods mercy through Jesus Christ, with a thankfull re∣membrance of his death, and be in charitie with all men.

3. What herein to be observed?

The due examination of themselves, and

First of their repentance, both in regard of their whole life and

sinnes,

• Past, and present, to repent them truly of those sinnes.
• To come, to prevent them by stedfast∣ly purposing to lead a new life.

Secondly, of their faith, wherein to bee noted, the

• Ground of it, Gods mercy and promises.
• Meanes of it, in and through Christ.
• Fruit of it, referred to Christ, and This mystery, a thankfull re∣membrance of it, and of his death.

His members so to forgive as we desire to bee forgiven in him, and be in perfect peace and cha∣rity with all men.

4. Why is this preparation and examination requi∣red?

Because otherwise eating and drinking un∣worthily, the unprepared persons eate and drinke their owne damnation, not considering the Lords body, by their presumption, 1 Cor. 11. 28. And so making the power of it, that should be salvati∣on, to their perdition: So he that came unprepa∣red to the feast, without his wedding garment, was for that presumption cast out into utter dark∣nesse, Matth. 21. 12. which may teach us to bee prepared when we come to this feast and Supper of the Lamb.

5. What may move us to this preparation?

The consideration and due weighing with our selves,

1. Our great unworthinesse of so great a bles∣sing, thus neer to approach to the Lord of glory.

2. The great presence we are to approach unto, even the highest estate of the world, the honoura∣ble

company of Saints.

3. That highest place, the Church and presence of God, and the Lamb, that we are to come be∣fore, and so neere, to be thus received; and how shall we appeare in our filthy nakednesse, orrag∣ged and polluted cloathes of sin?

4. The great favour of God thus inviting us to this feast, taking us home to him, tying us so neere in bonds of love.

5. The great and inestimable benefit wee re∣ceive hereby, as Christ himselfe, his graces, union with God, communion with all Saints, and confir∣mation in this happy estate.

6. What other motives or consideration to bee used?

Such godly and pious meditations as the very mystery it selfe, and every part of it considered a∣part, may present unto us, to stir up devotion, and a desire of the same in the soule: as of

1. The types and figures of it, and the like.

2. The excellencie of it, compared with other feasts.

3. The wonderfull graces and effects of it.

4. The Sentences of Scripture and Fathers concerning it.

5. The necessity of it, whereby the soule may be inflamed with more earnest desire of it, and de∣sire to be prepared and adorned in fitting sort, for the receiving it worthily, as a Bride for her Bride∣groome Christ, or the guest having on a wedding garment.

7. How for the types and figures of it?

By remembring the types aforesaid, and such like other figures representing the divine manner

and majesty of the mystery, as well as the anti∣quity and eternity of the blessing, intended and prepared for the godly, as it is

• 1. The feast of the marriage of the Lamb, the feast of our Passover, and feast of our Souls.
• 2. The wedding dinner in the Gsopell.
• 3. The supper of the Lamb, in the Revelation.
• 4. The banquet of the great King.
• 5. Figured,

1. In the Passover, 2. The Cakes Abraham set before the Angels. 3. The bread and wine by Melchised••c set before Abraham. 4. The Shew-bread in the Temple before the Lord. 5. The Cakes that Elias did eate, walking in the strength of them fourty dayes, to mount Horeb. 6. The meale and oyle of the widow of Sarepta, that did not waste in the famine. 7. The Manna, Tree of life, Rock, and such other things, representing the sweet••esse, comfort and eternity of it.

8 How the Excellencie compared with other Feasts?

In that the feasts of the world commonly

1. Are profane and sensuall, this heavenly and spirituall, sanctified and ordained for the health of the soule.

2. Have variety and vanity, this onely one dish; but of that perfection and divine relish, in that u∣nity, yeelding infinite pleasure, and all saciety.

3. Have or use little speech of death, but all of earthly pleasures; in this, like the Philosophers banket, here is a deaths head to teach tempe∣rance, the memoriall of Christs death and passion, but cause of our salvation proposed.

Store of meats bring diseases to the body, and destruction to the soul; in this the soul refreshed with the grace of Christ bringing salvation.

The great excesse openeth the way to hell; in this holy feast, Christ setteth open the ready way to heaven.

9. How the graces else, and effects considered?

In a wonderfull measure manifested in it, and so worthy to be admired, loved and desired; since as he is wonderfull, holy, Esay 9. 11. so is this mystery: and as was said by Manna, Man-••u, what is this? so may wee say truly, with admira∣tion of his mercy and love, what is this?

1. That the Sonne of God should be thus given, bread of life, and Manna to his people.

2. That hee that dwelleth in heaven, among Quires of Angels, should thus be food to the sons of men?

3. That the Lord of Majesty should thus make his Mansion on earth, and among the tents of his servants.

4. That hee should bee thus received whom the heavens cannot containe for his glory?

5. That this meat should thus comfort the soule, purge the conscience, and cure our leprosie of nature.

6. That he doth nourish us with his owne body after so divine a manner.

7. That the heavenly effect is such, that the meat is not converted into our nature, but wee changed by it, into a more divine nature.

10. What other effects and graces remembred?

In that herein is the most comfortable work un∣der heaven for our good; wherein especially re∣markable,

1. That whereas other meats receive life of the body, this giveth life to the soule.

2. That whereas other meates are changed into our substance, this changeth us into it, and a more heavenly substance.

3. It doth change the mortality of our nature, into immortality of life and glory.

4. It cannot therefore be, that our bodies should remaine in the sepulchre, since refreshed and nourished by Christs body.

5. It is so a pledge of our resurrection and as∣cension with Christ into glory.

6. As bodily food reneweth and comforteth naturall heat and strength, so this the heat of the soule.

7. As the forbidden fruit corrupted soule and body, so this, by the blessing of God, sanctifieth both.

8. Hereby not onely spirituall diseases, that cause death; but death it selfe expelled, and put to flight.

9 Hereby all sinnes cleansed, vertues encrea∣sed, and the soule made fertile with spirituall graces.

10. Hereby we are deified, as we may speake, made divine like God, reformed to his image in grace here, in glory hereafter; which are by some referred to twelve heads.

11. Which are they?

In that his holy remedy, cure of sicknesse, com∣fort in health, ease in infirmity; and mystery is

• 1. To quicken us in death, or deadnesse of heart.
• 2. To set at liberty in the spirituall bondage of sinne.
• 3. To inflame us with a kinde of heat of de∣votion.
• ...

• 4. To give patience in adversity and trouble.
• 5. To nourish us in health and prosperity.
• 6. To restore us in sicknesse, or extremity.
• 7. To unite us to God in peace and charity.
• 8. To Communicate his graces to us in neces∣sitie.
• 9. To make us whole, if weak and lame.
• 10. To preserve us being made whole.
• 11. To strengthen us in all our life.
• 12. To conduct us to glory in our death.

And according to this is Saint Bernards medita∣tion on the same.

12. How is that?

That this heavenly Manna, and divine mystery,

• 1. Is physicke to the body.
• 2. Way to the traveller.
• 3. Strength to the weak.
• 4. Joy to the whole.
• 5. Refuge to the poore.
• 6. Counsell to the rich.
• 7. Help to them in danger.
• 8. Heavenly comfort to the departing soule.

According to that which saith a reverend mo∣derne Divine.

• 1. If that I am sicke, here I may cure me.
• 2. If whole, here I may keep me.
• 3. If living, here I may comfort me.
• 4. If dead in sin, here I may raise me.
• 5. If I desire to burn with the love of God, here I may inflame me.
• 6. If I am cold in devotion, here I may warme mee.
• 7. If blind, here I may enlighten me.
• 8. If spotted, here I may cleanse me.
• ...

• 9. I will not flie from God, as Adam did, since here I shall finde grace to strengthen me.

13. What sentences of holy Scripture concerning it?

For our comforts, we may remember: That,

1. To Adam was said, that day thou eatest of that tree, thou shalt die; but of this here, to us, eat and live for ever, Joh. 6. 58.

2. Of mount Sinai it was said, he that toucheth the hill, Exod. 19. shall die; but who commeth to this hill, and feast, described, Esa. 25. 6. shall live.

3. In Sampsons Riddle, De forte dulcedo, and out of this Lion of the Tribe of Juda, the sweet∣nesse of this heavenly Manna, in the Eucharist.

4. Jacob said, surely God is in this place, though I was not ware of it, Gen. 28. 16. so may we say, God is here, though we see him not.

5. David saith, Memoriam fecit mirabilium su∣orum, Psal. 111. true of this holy mystery, his me∣moriall, and, Tues magnus, faciens mirabilia, Psal. 86. 9.

6. Abraham weaning Isaac, made a feast, Gen. 21. 8. Christ to weane us from the love of the world, maketh us this heavenly feast.

7. To Zacheus was said, This day is salvation come unto thy house, Luke 19. this is said to our soules, by Christs comming.

8 Adam cast out of Paradise, must eat the bread of carefulnesse; man received to grace in Christ, doth thus eat the bread of life, Angels food.

9. The Spouse in the Canticles, saith, Cant. 5. 1 I have gathered my myrrhe with my spice, I have

eaten my honey-combe with my honey, I have drunk my wine with my milk, eat, O my friends, drink, &c. so speaketh Christ to our soules in the Eucharist.

10. Christ teacheth this salutation, Peace be to this house, Luke 10. 5. he saith so to us, in this; and if we open to him, he promiseth to sup and rest with us, Rev. 3. 21.

14. What should the soule say in this respect?

It may well answer in the words of the Spouse.

1. Ecce Sponsus, as the wise Virgins, Mat. 25. 6. and go forth to meet him.

2. Ecce Ancilla Domini, with the blessed Vir∣gin, Luke 1. 18.

3. Dic verbum, & vivet anima, with the Cen∣turion, Matth. 8 29.

4. Lift up your heads ye gates, and be you lift up you everlasting doors, and the king of glo∣ry shall come in, Psal 24.

5. Taste and see how gracious the Lord is, &c. Psal. 34. 7.

6. Give us Lord this water of life, with the woman of Samaria, John 4.

7. As the Hart longeth for the water-brookes, &c. Psal. 42.

15. What other comfortable sayings of the Fathers of this?

In that reverent stile they use of it, as aforesaid, and as St. Chrysostome saith, it is a miracle of my∣steries. Saint Cyprian, a joyfull solemnity. Thomas Aquinas, a precious banquet, admirable, whole∣some and full of all sweetnesse; as by the ancient Christians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, feast of charity, and so generally,

a great, divine, venerable, inestimable, and most noble mystery.

16. What is our necessity of it, or how discovered?

By considering, 1. Our want and nakednesse without it, and what need of refreshing we have in our earthly journey.

2. What comfort it bringeth with it, bring∣ing Christ and his graces into our houses.

3. What is our work, our land, our people, as was demanded of Jonah, Jon. 1. 9.

4. Whither our journey tendeth in this our pil∣grimage of life.

5. Heaven our home and haven, and this the onely or chiefe viand, we can have for our re∣freshing on the way.

17. How may we be confirmed, or farther enfla∣med with the love and desire of this holy mystery?

By serious considering, and ruminating with thy selfe, these or the like holy meditations, of the necessity, greatnesse, worthinesse of this divine, and heavenly Sacrament, or thy duty in the same, and blessednesse by it. As,

1. How it is Manna, Angels food, Bread of life, the Seale of the Covenant, Pledge of Grace, &c. Marriage feast.

2. How in regard of it, all earthly honours and substance are vaine: And hereby peace is come to thy soule, and salvation.

3. How whilest thou dost communicate, thou art a temple of the holy Ghost, and thy soule a house of prayer.

4. How by it thou art become a living and new sepulchre for thy Saviours body, or which more, his graces to reside in.

5. How he is thus taken down from the Crosse by thee, and lodged in this new Sepulchre, in thy garden.

6. How hereby, myrrhe and pure spices, shall flow and distill into that Garden, thy Soule.

7. How it is the heavenly viand of the soule, and onely best refection in thy journey towards heaven, and eternity.

8. How hereby thou mayest be cured of thy sicknesse of sin, blindnes, issue of bloud, lame∣nesse, or other infirmity.

9. How thou art bid to this feast, bring but faith and have it, and all blessings; Pray, Lord increase my faith.

10. How, if Napkins, brought from the body of the Apostles, wrought cures, and miracles; how much more, this body of the Lord, in thee, and to thy soule?

11. How Christ in his conception, tooke our nature, and we in this spirituall reception, and conception of him, partake of his Divine nature.

12. How as we receive him, here, in this state of grace, he will, hereafter, receive us in glory.

17. How is our preparation by repentance.

The examination of the truth of our repe••∣tance, by the consideration of the time past, and former sins. Present, weaknesses and infirmities. To come, our purpose of amendment, by leaving our former courses, and study to amend our pre∣sent imperfections by our striving and seeking to procure, and 1. Have a sense of feeling, and so a knowledge, and an acknowledgement of sin.

2. To have a loathing, leaving and forsaking of the same.

3. To have a resolution, and firme prosecution of it, and a new course of l••fe, and holy living, as was before declared in the Sacrament of Bap∣tisme; and the Godfathers vow and promise at the Font.

18. How is a son••e of sin wrought in us?

By grace given of God, obtained by prayer, and consideration of the will of God, which is our holinesse; and so we may proceed thence

1. To the knowledge of sin, which is looking into the glasse of the Law, wherein is seen, God •• purity. Our sanctity required. Our sin, and so ugly deformity.

2. To the acknowledgement of that hatefull monster sin, thereby to obtaine remission and forgivenesse, and deliverance from the same.

19. How is the lo••thing of sin best wrought in us?

By considering,

1. The uglinesse and deformity thereof in Gods sight.

2. The uglinesse and deformity of our soules thereby made abominable in Gods sight, and like the Divell.

3. The losse wosustaine thereby, as the blot∣ting out the image of God in our ••oules.

4. The impurity of sin, and the soule defiled by sin made a cage of uncleane birds.

5. The ••ate of God against sin, whose eies can behold no evill.

6. The loathing wherewith God loatheth a sinner, and his actions that are so contra••y to his pure nature, polluted and unclean.

7. The end of sin, shame, misery and confusion, which may well move ••s to the leaving, loathing,

hating, and forsaking the same as so ••oule a mon∣ster, that God much hateth.

20. How may that godly resolution be best wrought and confirmed in us?

By considering,

1. The promises of God to the penitent and godly persons.

2. The goodnesse of God requiring it.

3. The mercy of God alluring us to him.

4. The examples of mercy in sinners, received to grace to their comfort, and felicity, as of Mary Magdel••ne: penitent thiefe: David, Peter, &c.

5. The judgements of God against impenitent sinners denounced.

6. All the actions and workes of God, as i•• were perswading us to a new obedience.

7. The unprofitablenesse, shortnesse, and con∣temptiblenesse, yea endlesse shame of sin.

8. The fruits of conversion to God, holinesse and honour, joy, comfort and peace hereby, and here obtained, endlesse glory and eternity of re∣ward hereafter in the love, favour and presence of God, which may move us to a constant resolu∣tion, yea prosecution of so happy a new a course intended, and perseve••ance to the end.

21. How is the preparation by faith?

By examining the truth, and lively operation thereof, to the saving and adoring the soule by

• 1. The ground thereof, the Rocke Christ.
• 2. The stedfastnesse there of without wavering.
• 3. The fruits and ••ff••cts thereof in our repen∣tance begun and perfected.

Love to God in praise and thankfulnesse.

Love to men in charity and forgivenesse.

22. What is faith?

The evidence and assurance of things not seen, but hoped for; and so in particular of the mercies and promises of God made to us in Christ, expres∣sed in his word, and confirmed in the Sacrament the seale of grace, the ground whereof is Christ the rock, and head corner stone, on which the Church is built, and whence it is so firme that the gates of hell shall not be able to prevaile against it; and as the Apostle saith, Neither heighth nor depth, principalities nor powers, life nor death, things present nor things to come, is able to re∣move us from it, or the love of God, the fruit and effect of the same.

23. How is repentance the fruit of it?

As that is indeed the root and beginning of all goodnesse in us, and also yeelding at last perfecti∣on to the same, as the feare of God the beginning of wisdome is founded in faith, the doctrine of sal∣vation, apprehended by faith, mercy and graces received by faith, repentance so begun, conti∣nued and perfected by the working of faith, and so also the fulfilling of the Law begun in faith of God, for whose sake we love our neighbour, and in the same faith yeeld him, our Lord, his honour and obedience; thus faith formeth in us all vertues and graces, as the same testifie the truth of our faith.

24. How is this excellency of faith seen?

Excellently described in ninth and tenth to the Hebrewes, where shewn to be the root and foun∣dation of all the excellent graces of God, as the power of God in all holy men and Saints on earth, the ornament of the soule, and to us even

all in all for godlinesse; so by

1. The eie of faith,

• 1. The Fathers saw the promises afar off.
• 2. We see God, and
• 3. Looke up towards heaven.

2. The hand of faith, we apprehend Christ and his mercy and merits, and apply them to the soul, and are ready and prompt to all good works.

3. The heart of faith we beleeve and conceive Christ; lay hold on the promises.

4. The tongue of faith, we praise God, and make a godly confession.

5. The feet of faith, Enoch walked with God, and we come to his holy Temple, and walke the waies of righteousnesse, and by this faith as by a hand receive Christ in the Sacrament, and a mouth feeding on him, and a stomach or digestive faculty taking him to our soules, we are nourished by him, and turned by his power into one sub∣stance, body, flesh and bloud with him, made flesh of his flesh, bone of his bones, and in him acceptable to God.

25. How is this faith seen working by love?

In our yeelding all honour and praise to God with thanks for his benefits and obedience to his will and Commandements.

In our yeelding due respect to our neighbour according to the will of God in perfect charity and peace with all men.

26. How then in respect of God?

In generall. To yeeld all honour, love, obedi∣ence and duty, as it is expressed in the Command∣ments, and first Table especially.

In particular. In respect had to this Sacra∣ment

and the receiving thereof,

1. To have an humble and thankfull heart.

2. To have holy remembrance of this so great benefit and blessing.

3. To have reverent commemoration thereof, with mouth and lips, ready to set forth the praises, and goodnesse of God, with thanksgiving for the same.

27. How in respect of men?

To be rightly disposed in charity towards them,

Both generally. As it is the will of God, and commanded in the Law and Gospel.

And particularly. In regard of this holy action, where is so especially required,

1. Forgivenesse. We desire forgivenesse, as in the Lords Prayer.

2. And here. And perfect peace with all men. As we desire to be at peace with God, and to have union with him, and communion with the Saints, whereof this Sacrament is a token and symbole, received to the soule.

28. How if we sinde not our selves so well prepared?

We are not to leave the Sacrament, but rather labour to be better prepared, which if we de∣sire, will assuredly be effected; for we had not that grace to desire so well without Gods Spirit, and Sanctorum desideria Preces, God accepteth the good, even in the desire, and giveth more grace for that secret prayer; and we may use the means and motives before remembred.

29. How if we feele our selves heavy, and lumpish, even to so good desire?

To be sorry for it, and God will give grace, for

godly sorrow, for any sin; and it selfe is an ear∣nest, or token of grace, and by stirring up such cinders of grace, it may grow to a great flame, by Gods secret assistance; for we that have re∣ceived all our life time so many and great bles∣sings, why should we be unthankfull, (which is a shame) or idle, or desp••ire of more.

30. Bus were we not better refraine in this case?

Though to come not well prepared, is an of∣fence, yet to stay away is no lesse; for it may seem a provoking of God, to anger, by such neglect; as staying in sin, and staying a way from this holy Mystery, appointed for a means and seal of grace; So this is the maze, or labyrinth, sin bringethus into; danger in comming, and more danger in stay∣ing from the Lords Table.

31. What may we do then?

If any holy desire in our hearts, rather come, because this is a gate of mercy, or Jacobs ladder, whereon Angels and graces descend; and we may here finde mercy; the woman that touched the Hemme of Christs garment, was healed for her faiths sake, much more if thou touch the Lord himselfe; having a grame of faith, which is seene in thy holy desire, for though God heareth not sin∣ners; and their sacrifice, and prayer is an abomi∣nation; it is understood not so much of the sinner, as the resolute in sin, and delighter the ein; for the thiefe was heard, and the Publicane justified, both sinners; bu••repenting, and both received.

32. But may not the Minister put any back?

Yes: upon any notorious offence, or scandall, till publique satisfaction given; as it is not sit to give holy things to dogs, or cast pearles before

swine; yea, and sometimes at the discretion of the Minister, when upon his knowledge, it may be for the benefit of the party, by his better prepa∣rednesse, and humiliation.

33. Who can be said well or sufficiently prepared?

Though none can be sufficiently prepared, con∣formably to the great dignity of the mysterie in it selfe, and our unworthinesse considered, did we prepare our selves all our lives; yet if we come, as before is shewed, with faith and repentance, judging our selves, and confessing our unworthi∣nesse, but with purpose of amendment in due re∣verence; this is as God requireth, and by him ac∣counted comming worthily; for as in our alms, is required, according to that which as a man hath, nor that he hath not; so in this preparing, doing as much as we can, is thereby accounted wanting nothing.

34. What reverence required in comming?

1. Both internall, of the minde, humbled and exercised in holy thoughts, and devotions, on the knees of our hearts.

2. And externall, of the body, for testification thereof, as one to be done, the other not to be left undone, for who can too humbly, or reverently receive so great, and holy a blessing, and divine mysterie.

35. Why such preparation or reverence required?

The more to humble, and fit us, to receive so high a blessing, as we may consider,

1. If so many purifications, and cleansings by the Law appointed, in them that did approach the temple.

2. If such preparations and purifications be∣fore

the receiving of the Law, Exod 19.

3. If Moses must put off his shooes, approching the Angell in the bush, Exod. 2.

4. If David and Salomon made such preparation for the materiall temple,

5. If David in the Tabernacle, Solomon in the Temple, on their knees and faces before the Lord,

6. The 24 Elders, their crownes to the ground, as bowed before the Mercy seat and the Lamb, with what preparation let us think, what manner of persons we ought to be, and with what reve∣rence and humility ought we to approach his pre∣sence, or ••he throne of grace.

36. What are we to doe at the receeiving?

We are to consider the benefit and present my∣stery, wonder with reverence, touch it with the hand of faith, appreh••nd it with the heart, and so receive the outward signe, contemplate the in∣ward grace, and thou mayest

So

• 1. Remem∣ber the
  • Author, his action and holy in∣stitution.
  • Holy company present, when first administred.
  • His offering and passion then presently at hand.
• 2. Conceive
  • Thy selfe invited now, to that holy feast.
  • Thy invitation to the Table of Angels in heaven.
  • Thy preservatiō in the strength of this, to eternity.
• ...

• 3. Consider
  • Heavenly graces presented with this Manna, Angels food.
  • Christ, peace and salvation come to our soules.
  • Our union with Christ & God, & communion with the Saints.

36. What is to be done after receiving?

1. We ought to give thankes to Christ for his benefits blessings, & graces; This benefit, and his presence therein: His comming thus under our roo••, and bringing peace and salvation to us.

2. We o••g••t to beseech him, Never to de∣part from us: To bee more powerfully present wi••h us: To continue with us to the end, and take us wholly to h••mselfe.

3. Remember to resigne our selves wholly to him that hath thus taken possession of our soules. Be more and more carefull to please him: Fly from what shall bee displeasing to him, or desiling to our sovles.

4. Meditate on the covenant of God, whereof this a seale; Renewing thy covenant of obedi∣ence in this Sacrament: The holines of obedience thou hast promised. As holinesse becommeth the House of God for ever, and such is the Christians soule, a house or temple of the holy Ghost; and therefore to flie sin and vice, and practise new and better obedience all the dayes of our life.

37. How may this holy course be continued?

By earnest and hearty prayer, the beginning, obtaining and conservation of all graces to the soule, together with the meditation of this so great a blessing; and herein, as Christs gracious

presence, so in him Gods divine presence, both graciously here, and his eye and aid powerfully with us present every where: then which, if we ju••tlv consider it, there can be no greater motive to pull us back from sin, and confirm us in goodnesse; and so if it were possible, alwayes, but however, often to remember, that he, who is thus gracious∣ly present in this divine mystery, and Sacrament, is most powerfully alwayes present, and vigilant o∣ver us in his Majesty; yea, beholde thus and all our actions.

38. How if we want of this so exact preparation, or the degrees of such perfection?

We are to bewaile our wants, seeke for more supplement of graces from him, who giveth ••ree∣ly, and reprocheth no man; and so strive still for more perfection.

39. But what of carelesse, negligent, and profane contemners or presumers?

Of such it will be verified, They eate and drink their owne damnation, not considering or caring for the Lords body, and comming but as Hogges & swine, these best things are to them an occasion of falling, and they will be plagued for their pre∣sumption, as making the Table of the Lord, and feast of salvation, a table of condemnation, by their profanesse; against which carelesnesse and contempt, God hath threatned severe judge∣ment, and casting out of his presence, to bee pu∣nished in utter darknesse, with the Divell and his Angels for ever. From which fearfull doome hee in his mercy deliver us.

SECT. V. An Appendix concerning the summe and use of the Catechisme.

An Appen∣dix shewing the sum and use of the Ca∣techisme to be the foun∣dation of our

profession of Chri∣stianity in the laying thereby the grounds of religi∣on, specified

In those rites of Our faith and good works the Creed and Com∣mand∣••nents

and the rule and doctrine of Prayer, and the Sacra∣ments all taken out of holy Scrip∣ture.

and the expresse word of God whose bookes are in this order re∣membred the Chiefe of which as the Canon ••aith and

rule of all godly o∣bedience are received the others for good example and that History admitted and read

though not so generally approved as many Pseud••∣graphe were by the Church utterly rejected

but the true worth of the Canoni∣call proved by the most evident testimo∣nies of Gods Spirit the

Chur∣ches and Fa∣thers, as well Argu∣ments drawne from the things them∣selves, as the anti∣quity miracu∣lous, preser∣vation

matter handled, confession of the ve∣ry hea∣thens of their ex∣cellency consent of them∣selves and

with truth common∣ly wanting in other Writers, and the like all o•• them te∣stifying to the ••••n∣science the excellen∣cie.

of the same, and more commen∣ding the hearing, reading, and medita∣ting of them to

the t••uly devout and godly Christi∣an to the eternall comfort of his soule which is more ef∣fectually wrought, also

from the same word of God by his owne ordi∣nance, of the right dividing,

p••••a∣ching and ex∣pounding the same here ex∣plained; whence the duty of hearers also tou∣ched who are the better prepared thereun∣to

by the grounds of Reli∣gion thus said in the Cate∣chisme, and Gods blessing to be praied for the secon∣ding the same.

1. VVHat is the summe of all?

As saith the wise man, the Preacher, to feare God and keep his commandements: this is the whole duty of man, Eccles. 12. ult.

2. What the summe of the Catechisme?

The very same, being the explication of that du••y of ours to God,

1. By fearing him, according to that holy rule of faith, expressed in the Creed.

2. By keeping his Commandements, in doing as in the Law appointed; praying as hee hath taught us; Receiving the Sacraments, holy my∣steries and pledges of his love, seales of grace, as he hath instituted and ordained.

3. What the use of it?

To conforme us outwardly and inwardly, in soule and body, or whole course of life and con∣versation, to that we make profession of, the name and calling of a Christian.

4. How doth it this?

By laying these maine grounds and foundation of religion, which howsoever they may seem few and little, as comprised in so small a booke as the Catechisme, are yet the substance of many large volumes, and the best learning in the world; as all that we should, or need to beleeve by faith, doe in all duty, pray for from God, or desire in the co∣venant of grace, whereby fitted to serve God,

and else to behave our selves outwardly and in∣wardly, according to that our most holy pro∣fession.

5. How is that?

As we are taught hereby fitted and furnished

Both in wardly, with faith, knowledge and gra∣ces, and all such things which a Christian ought to know and beleeve for his soules health, and to confirme us in the truth: And outwardly to the acts of a Christian life, being hereby enabled to make profession of our hope, and render account of our faith, in some measure to reprove or con∣vince the gainsayers. And to other acts mentioned and in ended in the Title and beginning of the Catechisme.

6. Which are they?

To be thought sufficiently prepared and fit,

1. To be confirmed of the Bishop, so receiving such confirmation and approbation.

2. To be admitted to receive the holy commu∣nion: To be surety for others at baptisme, as able to teach them to answer for themselves.

3. To have their owne suretie released, as they enabled to stand for others sureties.

4. To heare Sermons and Scriptures read or expounded more profitably: And

5. To read holy Scriptures more comfortably themselves: And

6. To understand it better, being thus grounded in these principles of Religion, taken out of holy Scripture, as being the chiefest and most substan∣tiall parts of the same, that primarily concern our blessed estate and salvation.

7. How the Creed?

Concerning

• 1. God the Father, I beleeve, &c.
  • I beleeve, Lord help my, &c. You beleeve in the Father, be∣leeve in me also, I and the Fa∣ther are one, Luke 14. 1. &c.
  • Ps. The eyes of all things, &c.
  • Gen. 1. 1. In the beginning, &c.
• 2. God the Sonne, the whole doctrine of the Evangelists and Apostles in every point, expressed in the Gospel.
• 3. God the holy Ghost, Joh. 14. 15. Joh. 15. 26. and Joh. 16. 7. and 16. 13. Ioh. 20. 22. Luke 24. 49. Acts 2. &c.

As, concerning the Church,

Matth 16. 16, 17, 18, &c. Jo. 17. 15, 16, 17. Act. 2. 47. Holy cath. Church. Commun. of Saints.

Mat. 16, 19. Luk 18. 13. & 15. 10, 11. & 24. 47. Joh. 20. 23. Act. 2. 38. forgivenesse of sins. Joh. 5. 28 & 6. 40 & 11. 25. Luk. 14. 14. resurrection of the body, and life, &c. with many places of holy Scripture more.

8. How the rest?

Concerning

• The Com∣mandmēts
  • Exod. 20. 1. God spake, &c.
  • Deut. 5. 6. I am the Lord, &c.
• The Lords Prayer
  • Mat. 69. When ye pray say, &c.
  • ...Luk. ••1. 1. Our Father, &c.
• The Sacra∣ments
  • Baptis.
    • Mat. 28. 19
    • Mar. 16. 15
    • Acts 2. 41.
    • Act. 10. 47
  • L. Sup. Mat. 26. 26. Mar. 14. Luk. 22. 19. 1 Cor. 11. 25.

9. What is the word of God?

The will, or especially the promises and mer∣c••es of God revealed,

1. In the flesh, Christ, the incarnate word, and truth, and shewed both in the creation of the world, and redemption of mankinde.

2. In the characters of the voice, the bookes of holy Scriptures, the written word of God, con∣tained in the Bible, or Book of God, in the old and new Testament, so called, and the Bookes thereof.

10. Which, or how many are they?

The Canonicall Bookes of the old Testament, so called by the Hebrews, the 24.

Genesis	2 Samuel.	Proverbes.
Exodus	2 Kings	Ecclesiastes.
Levit.	2 Chron.	Song of Solomon.
Numb.	Ezra	Isaiah
Deuter.	Nehem.	Jeremie, with Lament.
Josua.	Hester.	Ezechiel.
Judges.	Job	Daniel.
Ruth.	Psalmes	The 12. small Prophets

The new Testament all of them, 21. or by divi∣ding of the Epistles, 27. viz.

• Gospels 4. Acts 1.
• The Epistles of Saint
  • Paul 14.
  • Peter 2.
  • James 1.
  • John 3.
  • Jude 1.
• Revelation 1.

Apocry phall

• Esdras
• Tobit
• Judith
• Hester
• Reliques of wisdom of Solomon
• Ecclus. or wisdom of Syrach
• Jeremy, or
• Baruch, and
• Daniel
• Maccabees.

11. How called the word of God?

As manifesting the will and covenant of God with mankinde. As the most ancient, so most di∣vine of all writings whatsoever; ••avouring of more then humane wisdome, as by divine revela∣tion, and inspiration, written and so directed, and aiming at Gods honour, as no other writings in the world the like, or comparable with them.

12. What are the Canonicall bookes?

The chief parts of holy Scriptures, undoubtedly by all acknowledged, and received as the very word of God, the rule, and Canon of faith, by which onely most firmly proved, and so thence styled Canonicall.

13. What of the Apocryphall?

As not so generally received, or approved of in the Church, but as the name sounds, not so ma∣nifest, and yet though not so properly Canoni∣call, and of so prime authority, yet of holy and necessary use, and annexed to the former, as full of good instructions, and histories, declaring Gods wonderfull providence over his people.

14. What difference herein?

Very much in opinion, and errours of men dis∣senting,

1. Some denying divers parts, of the very Ca∣nonicall books of the old and new Testament.

2. Some Canonizing the Apocryphall, of e∣quall authority with the former, as the Papists.

3. Some Obtruding divers other books for the word of God, never approved of the Church, in any respect but rather composed by Heretiques.

15. Who of the first sort?

I. Some receiving onely the five books of Mo∣ses, as the Sadduces.

Some the new Testament, as the Manichees, and Marcion.

Some the Gospel of Saint Marke, as Cerinthus,

II. Some Rejecting.

1. The Psalmes, as the Nicholaytans, and Ana∣baptists.

2. The Book of Job, as some Rabbins.

The Book of Daniel, as Porphyrius.

3. The Gospel of Saint Luke, as Cerdon.

Of Saint John, as the Alogi.

4. Works of Saint Paul as the Ebonites.

16. Who of the second sort?

The Papists, which account the Apocryphall writing of that authority to be rules of faith, and proofe thereof, and so Canonicall.

17. Who of the third sort?

Divers Heretiques, and pseudo-Christians, that have obtruded many such books to the world, and for additions to scripture that were either mani∣festly false, and blasphemous, or no wayes appro∣ved such. As,

1. A third and fourth of Esdras, and appendix to Job.

2. A third and fourth of Macchabees, and Pre∣face to the Lamentations.

3. Microgenesis, and the book of Enoch.

4. The Gospel of Saint Thomas, and Matthias, and Acts of Saint Peter.

5. ••vangelium Eternum full of blasphemies, found An•• ••120. And many more the like, as i•• Six∣tus Senensis, to be seen.

18. How are the former bookes proved to be the word of God and Canonicall.

By tr••w and undoubted.

I. Testimony of the

1. Church in all ages, with reverence embra∣cing and receiving them.

Most worthy men, and Fathers writing of them, as especially Saint Jerome.

2. Epist. ad,

• Paulum, Tom. 3.
• Letam, Tom. 1.

shewing both the number order, and reading them with profit.

3. Spirit of God speaking in them with a kinde of Divine Majesty and authority, convincing the conscience, and converting the sou••e as no other writings whatsoever.

II. Arguments drawne from the things there handled, the matter and manner of handling, be∣yond all other ordinary writings, in any respects, so representing a kinde of Divinity, in them, with power and authority, over the soul.

19. What Argument especially?

1. From the antiquity of them before all other writings, and so well as taught, and inspired of God.

2. From the instruments that writ them, most holy men, of all ages and so moved by the Spirit of God.

3. From the miraculous preservation, among so many casualties as by the very finger of God.

4. From the miracles confirming their doctrine, and authority as from the hand of God.

5. From the Prophesies contained in them, that could not be but from God.

6. From the matters handled, holy and vertuous, or religious and savouring of God.

7. From the Heathen, and their admiration, and testimonies of them, confessing them, even from God.

8. From the drift of Scripture, to give glory to God.

9. From the admirable consent of holy Scrip∣tures, though in so sundry ages written, as having one spirit, and truth of God.

10. From the conscience, even in the power and evidence of the truth, and grace of God there∣in, confessing the same.

20. How the antiquity?

As the first and most ancient writings sim∣ply and absolutely, that were in the world, and so delivering the things, of most antiquity, the Creation, and the flood and Covenant of God, in the works of Moses, of all which other Scriptures following, seeme but a commentary, and illustra∣tion of the same, Orphes Linius, and the most an∣cient Poets, and Philosophers, having their learn∣ing, and knowledge of God, and other things ••rom him, and the Grecians their letters, and their learning from Cadamus, as he from the Pheni∣cians, and He••rews, So Moses more ancient then Orpheus, Linus, Amphion, Homer, or the very heathen Gods; See Tacian. Oratio. adversus Gentes; Clement. Alexandrinus, &c.

21. How the instruments?

Such holy men as are endowed with the Spi∣rit of God, and prophesie, as Moses and the Pro∣phets were; who could never have written as they did, and of such things, without Gods Spi∣rit, to declare it unto them.

22. How the miraculous preservations?

An evidence of the hand of God; as writing, so preserving them, that though among so many enemies, and so many casualties, as so ancient, though most other very ancient records perish∣ed; yet these even to a letter, against any cor∣ruption of heretique, or other persecutour perse∣vered; and that when other writings, if not pe∣rished, yet depraved, these so singularly kept out of all their malice, or that it durst not touch them, such malice refrained, as it were, by the hand of heaven.

23. How by the miracles?

As the miracles wrought by Moses, a man so familiar with God, and so the Prophets, Christ the Messiah of the Lord, and his Apostles, most plain∣ly shew, the doctrine, and that power from God.

24. How in the Prophesies?

As that of Moses, more admirable then prophe∣sie the revelation of the creation, together with the Messiah's fore-telling Noah's, Abrahams, I∣sac's, and Jacobs propheticall blessings, and other prophesies of the Messiah, Israels captivities in Aegypt and Babylon: Iosiah and Cyrus acts fore∣••old, absolutely declare the finger and Spirit of God, guiding the pen and hand of man.

25. How by the matter handled?

As treating of God and his goodnesse, faith and

religion, repentance and newnesse or holinesse of life, dehorting from vice, and perswading to vertue, when other writers commonly treat of ridiculous, prophane and scurrilous, and if not lewd, nothing so good and holy things, what ar∣gueth it, but so grave and holy writings pr••ceed from that holy fountaine, and the Spirit of God.

26. What of the Heathens testimonies, or confes∣sion?

As a confession of the adversary, a confirmation of the truth, or making much for it.

1. As that of Trebellius Pollio, saying, Indeed Moses was the onely man familiar with God.

2. That of Numenius the Pythagorian Philoso∣pher, saying, Plato was very Moses, speaking in the Attique tongue.

3. That of Plato himselfe confessing, hee lear∣ned most excellent precepts of wisedome from the Barbariou••, viz. meaning Moses and the Pro∣phets.

4. That of Numa and Pompilius, approving Moses Law against Images.

5. Livi••s and Homer out of Moses, writ of the creation of the world.

6. That of Orpheus, of the two Tables of the Law. Ovia so, of the generall deluge, Gyants.

7. That of the Tower of Babell, though obscu∣red with Fables and many Fictions.

8. That of Cornelius Tacitus of the story in Exodus, though with some additions of Fables and lies of his owne.

9. That of Proco••ins, of Iosua, and how for feare of him, the Phenicians left their countrey.

10. That of Abydenus, Sibylla, & Hestica••s, testify∣ing

the long lives of the ancients.

11. That of Eupolenius, of Abraham, how hee fought for Lot.

12. That of Apollo's Oracle, as saith Eusebius, testifying the Christians onely had the truth and true God.

13. That of Sibylls Oracles, and other heathen testimonies, and Ancients, in Lactantius Firmia∣nus to be read, abundantly testifying this truth, and that it is from God.

27. How by the drift of Scriptures?

In that all other writings generally attribute most to wisedome, processe, inventions of men, and speaking little of God, least to his glory: the scope of holy Scriptures generally is to manifest God, shew his acts, and to ascribe honour and glo∣ry to God, to whom it is due, and so apparantly shewing evidence of the Spirit, and grace, and po∣wer of God.

28. How by the consent of Scriptures?

In that though in sundry ages, and by sundry men written, yet without any contradiction, all consenting to, and confirming one truth, it is most evident that one Spirit, the Spirit of truth, was director of them; especially considering in o∣ther writings, even the same author, contradicting and con••rarying himselfe and one another, that in them is no end of reconciling the differences, that it is most plaine, as in this, the truth and con∣••••••t wonderfull, and in them the errours and diffe∣rences infinite; the union and truth of this, is from that one, true, and onely God, and his Spi∣rit.

29. How the Conscience?

As evinced by the truth and evidence of the graces and goodnesse of God in power working vpon the soule, enlightned by them, even confes∣sing and acknowledging the Spirit of God, spea∣king in them.

30. How are they to be used with profit, or to our comfort?

By our due and devout

• 1. Reading them as the Oracles of God his divine ordinances and statutes, recorded in in the covenant of grace.
• 2. Hearing them
  • Read
    • Publickly in the Church.
    • Privatly for our comfort and instruction.
  • Expounded in godly Sermons, and such fruitfull exhortations ordained to that end.
• 3. Meditating on them day and night, Psal. 1. making them our delight, companions, and counsellors, as he is also said, They have been my songs in the house of my pilgrimage; all the day long is my study in them, and they are dearer to me then thousands of gold and silver, so ought we to thinke of them, as in them is placed our fe∣licity and comfort; yea, heavenly repast, and eter∣nally felicity and happinesse.

31. Is it not enough to read them, or heare them read?

Though it be good, and cannot be de••ied, but in a large sense, a kinde of preaching; as Moses was read in the Synagogue every Sabbath, yet as the Eunuch said, how can I understand without aninterpreter, and O how beautifull are the feet

of them that bring glad tidings, and preach the Gospel of peace, so assuredly most comfortable to the godly soule, yea and after a sort needfull to have it for their better understanding, further il∣lustrated and explaned

32. How is it needfull?

Because we see,

1. God hath ever sent such as should be con∣verted, and perfected thereby to such teachers, as of Saul to Ananias, Cornelius to Peter, the Eu∣nuch to Philip.

2. None can worthily and well receive the word that desire not the preaching, the ordi∣nary meanes of salvation.

3. It is his ordinance, he appointed it, the meanes who said, The lips of the Priest shall pre∣serve knowledge, and thou shalt seeke the Law at his mouth.

4. It is most convenient to seeke it of them, who are most exercised in it, and as two, see more then one, their advice will helpe our understan∣ding, and whom should we better for any art go to, then the Artificer, and teacher of it?

5. We are dull of our selves, and need stirring up to the reading, and meditating thereon by preaching, that so both teacheth the matter, and stirreth up to the duty.

33. Who are to preach the word?

The Ministers lawfully appointed, and sen•• of God, and so ordained to that office, Gods labou∣rers entertained in his harvest, acknowledged by the Church, and so entring by the doore; the sheep heard their voice, Christ calling by then, & to their faithfulnesse and care, Christ hath pro∣mised

his presence, comfort and blessing.

34. What is preaching?

The power of God unto salvation in the vertue and efficacie of his word, whereby those that are ordained to life are called, and so it is seen in the

1. Right dividing of the word, and bread of life.

2. Expounding of the word, and mysteries of faith.

3. Ga••hering the flowers of instruction out of the garden of holy Scriptures.

4. Binding them up in fit posies and nosegaies for the comfort of them that would desire to use them.

5. Applying them to the soule, and spirituall senses at the discretion of the vigilant Pastor for the information of faith, or reformation of man∣ners.

35. What requisite in the Preacher?

Convenient learning; as having been conver∣sant in the Schooles of the Prophets; discretion in his doings, godlinesse in his life, that it is so a con∣tinuall Sermon and vigilancy, care and consci∣onablenesse in his office.

36. What required in the hearer?

A religious, godly and devout preparation of the soule before the hearing, by removing all im∣pediments of hearing.

By bringing a desire to learne, and to be per∣fected.

By presenting himselfe ready to be taught and instructed.

Devout disposition in hearing the word, to re∣member we are in the presence of God, and come

to heare his Embassadours and message to our soules.

To receive it with reverence and feare.

Silence and attention.

Faith and readinesse.

Constancie and meeknesse.

Alacrity, not wearinesse.

To retaine it as a heavenly treasure, and laying it up in our honest heart, desire and have a pur∣pose to profit by it, and practise it.

Devout demeanour after the hearing, by medi∣tating on it, as those cleane creatures so admitted for sacrifice to God that chew the Cud.

By calling it often to minde as good occasion may serve not being forgetfull hearers.

By endeavouring to practise it, and so to be doers of the word, James 1. 22. and bringing forth fruit.

37. How is the Catechisme needfull or usefull to this?

For that all Lectures & Homilies, Sermons, and such like godly discourses whatsoever, whether

1. Of any Catecheticall point, plainly and di∣rectly of the Catechisme.

2. Of any other point of doctrine concerning faith or manners, that may be reduced to, as de∣duced from, and grounded on some point in the Catechisme.

3. Of any or many points of such doctrine to∣gether, asusually taken out of any sentence or parcell of the Scripture they can never be well understood without these points of the Cate∣chisme, and grounds of Religion first learned, and in some measure understood, as the foundation of

all further knowledge, as a childe can never read that hath not learned to spell, nor spell that hath not learned the letters, or A B C, or if he hap to know any word, or so by some speciall marke, it is by so rude, uncertaine and imperfect know∣ledge, he is little or never the better for the same, so uncertaine and imperfect is their knowledge usually in these divine things that did never fitly lay this foundation.

38. What else required?

Prayer for a blessing upon good endeavours to have profit thereby, for though Paul himselfe plant, or Apollos water, yet is it God that giveth the encrease, and prayer usually the key to open, doore to enter, way to goe, and conclusion of e∣very good designe: we ought to begin, continue and end with it every good and godly action; and as on Jacobs ladder Angels did ascend and des∣cend, so in this, our prayers ascending, grace will descend, being so disposed, ascendat oratio, ut descendat gratia, our blessing of God hereby as∣cending, his blessings will descend to our eternall comfort; which he grant of his mercy, in Christ Jesus, to whom with the holy Spirit, be praise and glory for ever, Amen.