The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.

THE SECOND BOOKE of the definitions and partitions of Diuinitie, framed according to the rules of a naturall Methode, by Amandus Polanus of Polansdorfe. (Book 2)

Of good workes.

THE second part of the word of God, is concerning good workes, that is to say, which prescribeth and commandeth what works are to be done by the faithfull, that so men may performe thankefulnes due to God, for the deliuerance from sin and eternall death. Phil. 1.27. Iam. 2.20. Tit. 3.8.

Good workes are workes commanded by God, which are done of a true faith, to the glo∣ry of God alone. Rom. 14.13. Heb. 11.6.

And yet they are before God neither righ∣teousnes it selfe nor any part of righteousnes, neither haue they any whit of merit in them. Esa. 64.6. Rom 3.28. Ephes 2.8.9. Luk. 17.10.

Euery singular good worke hath two sins set against it: the one as disagreeing, the other as contrarie.

* 1.1The former of them is hypocrisie, that is to say, a fayning of godlinesse and honesty, or if you will, a new found godlinesse, the workes whereof doe seeme to haue some af∣finity and agreement with good workes: and therefore they doe oftentimes delude men with a shew and nearenesse of goodnesse: but in very deede are diuerse from them, eyther because they are not commaunded by God, but are fayned and cōmanded by men, vnder the opinion of vprightnes: or although they are commanded by God, yet they are done of hypocrisie either to deceiue others, or for the shewe of godlines, after the manner of the Pharises. Although sometime there may be more differēces or disagreemēts then one.

But the sinne which is opposed to a good work as contrary therto, is that which is sim∣ply contrary to it.

And euen as the summe of our faith is comprehended in the Creed of the Apostles, so the law of God is the direction and rule of good workes.

Both the adioints and also the kindes of good workes are to be considered.

* 1.2The adioynts of good works are two fold: some if we respect God, and some if we re∣spect men.

If we respect God they are two fold, that is, the childlike feare of God, and subiection that we owe to God.

* 1.3The childlike feare of God, is a feare of

the anger and iudgement of God against sin, whereby we are stirred vp reuerently to obey God and flie sinne. Or else the childlike feare of God, is that whereby we feare, as the chiefest euill of all, least we displease God through disobedience. Psal. 5.8. Such a feare is in the elect, and it consisteth in three things.

First, that we set before our eyes God al∣wayes beholding all our workes.

Secondly, that we acknowledge and reue∣rence him as the witnesse and reuenger of all our thoughts, words, and workes.

Thirdly, that there be nothing which we feare more then to offende God, being so louing a father, and to stirre vp his anger and iudgement against vs.

Against this feare of God is opposed, both a causelesse feare, and the seruile or slauish feare of God, & also security or carelesnes: the two former as disperate or disagreeing, the other as contrary.

A causeles feare is to feare where no feare is. Psal. 14. This is an hypocriticall feare, as is that also of the Papists, who feare the wrath of God, when they breake foolish traditions, as when they will not eate flesh on daies forbidden by the Bishop of Rome, and doe not feare the anger of God, when they doe stiffely and stubburnly defend Idolatry, & do persecute godly men and innocentes with sword and fire.

The seruile feare of God, is the feare of

Gods wrath, and deuine iudgement against sin, by which the vngodly are so smitten, that they flee from God, and chafe against him. And that is in the wicked, as in Cain, Saul, & Iudas Iscariot, of which feare mentiō is made, 1. Iohn. 4.18.

Securitie, is to liue without care and with∣out the feare of Gods anger,* 1.4 and of his diuine iudgement against sin. Pro. 28.14. Matt. 12.44.

Securitie is two fold: either in the vngod∣ly, or in the godly.

Securitie in the vngodly, or if you wil call it Epicureall & giant-like contempt of God, is an amazednes or benummednes altogether neglecting the wrath and iudgment of God.

Securitie in the godly, is a cold & languish∣ing feare of God, thē especially appearing in them, when they be in prosperitie.

So much concerning the feare of God: now concerning subiection vnto God.

Subiection vnto God, is that by which we submit our selues to God, as to our Lord, to performe to him the obedience of the Law.

The obedience of the law, is a perfect con∣formitie of al thoughts, motions, and actions, inward and outward, to the law of God.

Hitherto concerning the adioynts of good workes as they respect God.

The adioynts of good workes in respect of men are two fold: either as concerning our selues, or our neighbour.

In respect of our selues there are required chearefulnes, conscience, cōstancy, & wisdom.

Chearefulnesse is that, by which any man of his owne accord freely and willingly doth with ioy obey the lawe of God. Psal. 40.9. & 110.3. Col. 3.23.

To it is opposed rashnes & cōpulsion: the former as disagreeing, the other as contrary.

Rashnes is an inconsiderate forwardnes or wilfulnes of doing something, vnder the pre∣text of obeying God, whē as yet a man kno∣weth not whether that which he doth or will doe, be commanded by God. And of this sort is that rage that is in Idolaters, who are ready to exercise & cōmit Idolatry, and to do euery thing cōmanded by their sacrificing Priests.

Compulsion is that, wherby a mā being cō∣pelled, doth obey either for feare of punish∣mēt, or for shame before others: therfore also such an obedience is displeasing vnto God.

Conscience is that sparke of right reason, which remaineth in mā as yet vndefaced, & is that bewrayer & iudge of good & euil deeds. It is a bridle before sin, sometime to stay the rage of it, and a scourage after sin committed, to afflict the heart or mind.

Constancy is a perpetuall will and study to obey Gods law,* 1.5 or else it is a stable and per∣petual abiding in the obedience of Gods law. Eph. 4.14.15. Dan. 1.8.

Or else, Constancy is a perpetuall will to do good workes.

To this there is opposed stubburnnes & in∣constancy: the one as disparat or disagreeing, the other as contrary.

Stubburnnes is an abiding or perseuering in euill, as in vngodly opinions, superstitions and wickednes contrary to conscience.

Inconstancy is a rash changing of the mind or will from good to euill. 2. Chron. 24.21. Ie∣rem. 26.8.16.

Wisedome, is that by which wee obserue comelinesse in euery action. Eph. 5.15.16.17. that is to say, by which we obserue what we are to doe, how, in what place, at what time, before whom, that all things may be done in a conuenient place, time, and manner.

* 1.6Of wisedom there are two parts, a percei∣uing or foresight, & vprightnesse of choice.

A perceiuing or foresight, is a carefull and diligent considering, what is comely in euery action. It is otherwise called circumspection.

The vprightnes of choise, is that by which we doe will & choose that which we perceiue to be meete. Psal. 119.173.

Therefore by wisedome, counsels and de∣liberations are directed in the choise of honest and profitable things, and al actions so caried, that conueniencie of place, time, and persons, and of other circumstances is obserued.

So Paul willeth that our seruing of God be according to reason. Rom. 12.1. So the same Paul doth commaund vs to obserue oportu∣nitie in the exercise of vertues. Rom. 13.11.

Singular wisdome is required in the choise of euill things.

Of two euils the lesse euill is to be chosen. But this rule is to be vnderstood of the euill of the punishment which is contrary to pro∣fitable goodnesse, and not of the euill of the offence, contrary to honest goodnesse. For if God forbid both euils, neither of them is to be done.

Therefore in euils of offence or sinne there must be no choise: that is to say▪ the euils of offence & sin it selfe, must at no hand be cho∣sen, but all euils are to be shunned a like.

In euils of punishmēt there may be choise, as if one being taken in warre, or falling into the hands of a theefe, might chuse whether he will redeeme himselfe with money, or whe∣ther he will loose his life: it is better to loose his money, then his life.

So 2. Sam. 24 12. To Dauid, when hee had sinned by numbring the people, the Lord of∣fereth a choise of three fold punishment, of which he should chuse one which he would, namely, either seuen yeares famine through the whole kingdome, or warre in which hee should flee three moneths before his enemies pursuing him, or three daies pestilence Con∣sider now (saith the Prophet Gad) and looke what I shall answere to him that sent mee. Therefore saith Dauid to God: I am distres∣sed aboue measure: but it is better to fall into the hand of the Lord (because his mercies are

many) then into the hands of men.

Of the euils wherof (euen for the profession of true religiō) choise is offered to one that is altogether innocent, no choise ought to bee made: but we must wait what God wil, & pa∣tiently beare what soeuer the tyrant hath de∣creed: least if thou chuse willingly punishmēt & death, thou wrap thy selfe in suspition of hauing committed some wickednes, & dost giue occasiō to spread slanders of thy fame to the posterity; for otherwise thou wouldst not willingly haue chosen punishment, if thou hadst not binguiltie to thyself of some fault. There is an exāple of such a spiritual wisdom in the french history, in the prince of Condie himselfe. Charles IX. sent for the Condie to come to him, & propoūded to him three cō∣ditions, of which he shold chuse one: namely to goe to Masse, or to death, or to perpetuall imprisonmēt. The Cōdie answered him, that he would (God so assisting him) neuer so tres∣passe as to chuse the first. Of the other two he left the one or the other of them to the will & pleasure of the King, & yet doubted not, but God would gouerne all that action by his prouidence.

To wisdome there is opposed wylinesse, or deceipt, and rashnesse: the former as disparate or disagreeing, the other as contrary.

Wylines is an obseruation of our own pro∣fite in some thing, and that with the hurt of another. For wisedome is in good things: but

wilinesse in euill things.

Rashnesse is a wilfulnesse or violence to do any thing without coūsel & reason. Pro. 15.22.

Spirituall wisedome, is specially seene in beating backe and ouercomming the temp∣tations of Sathan.

Hitherto we haue spoken of the adioynts of good workes as in respect of our selues: now concerning the adioynts of good workes, in respect of our neighbour.

The adioints of good works in respect of our neighbour, are zeale for the glory of God, and care to shunne offences.

* 1.7Zeale for the glory of God, is a vehement greife of mind, and indignation against the things which are done contrary to Gods law, with an indeuour to hinder those sins in time and place conuenient. Iohn. 2.14. Psal. 68.10. 1. King. 19.10. Act. 17.16. Num. 25.11. 2. Cor. 7.7. & 11. 2. Psal. 119.139.

This zeale ought to be ioyned with know∣ledge, that is, with a sound knowledge & spi∣ritual wisdome of Gods wil, and of the truth.

To it is opposed zeale without knowledge and benummednesse.

Zeale without knowledge is a blind wilful∣nes & violence, or an incōsiderate indignatiō against those things which are either right & good, or if they be done contrary to the lawe of God, they are done of ignorāce or infirmi∣ty. Ro. 10.2. Phil. 3.6. Act. 21.20. & 22.3. Gal. 1.14.

And it doth arise either of the ignorance of

the truth, or of the charity and edification of our neighbour neglected.

Benummednesse is when any as it were a block is not touched at all, although he doth manifestly see many things to be done fro∣wardly and stubburnely against God.

Care to auoid offences, is when whatsoeuer we doe, we haue alwaies a respect that we be not an offence to others, but that by our ex∣ample we may rather edifie them.

So much concerning the adioynts of good workes: their kinds follow.

Good works are two fold: that is either the workes of Gods worship, or of vertue. The former, that is, Gods worship, is commanded in the first table of the ten commandements: the other in the second.

* 1.8The worship of God is an honor to be gi∣uen to God alone according to his comman∣demēt; If I be your father, where is my honor? I will not giue my glory to an other: that he that honoureth the sonne, might honour the father also: that they may glorifie your father in heauē. Pro. 3.9. Honor God with thy riches.

Atheisme, witchcraft, Idolatry, and supersti∣tion are contrary to the true and sincere wor∣ship of God.

Atheism is whē some beastly natures of mē, do deny that there is any God: or at the least that there is any prouidence of God. Psal. 14.

Witchcraft is a couenāting with the deuils y^e enemies of God, that by their help things not

necessary may be knowen and effected either for the fulfilling of euill lusts, or for ostenta∣tiō▪ or to the cōmodity of life, or else that they might receiue by them those things which are to be asked and looked for from God a∣lone. Deut. 18.11.

Idolatry is a sinne, when the worship that is due to God alone, is translated to the crea∣tures. Gen. 31.30.34. Exod. 12.12. Iere. 43.13. Exod. 32.1.2. &c. Iud. 17.3.4.

The worshipping of bread, or of the God Maozim in the Papisticall masse, and as also the worship of Images, are speciall kinds of Idolatry.

Superstition, is a sinne, when the effects of Gods fauour, or some naturall force, is attri∣buted to a thing or gesture without Gods commaundement, or without natural causes. Col. 2.23. Gen. 32.32. Iud. 18.27. 1. Sam. 5.5. Act. 17.22.

There are infinit kinds of this superstition amongst the Papists: among which the exor∣cisme, or as we may call it coniuration of creatures is notorious.

Exorcisme is a superstition, through which the sacrificing priest adiureth the euill spirit by heauenly things, and doth boldly enough, and by his authority, command him, that he depart out of the infant that is to be baptized.

The worship of God, is either onely in∣ward, or else both inward and outward. Deu. 6.5. & 10 12. Mat. 1.8.

The onely inward worship of God, is that which doth consist in the affectiō of the mind onely. Deut. 6.5.

And that is the true knowledge of God, loue towards God, humility, confidence in God, and patience.

The true knowledge of God, is the in∣ward worship of God, when we know God so, as he hath manifested himselfe in his word.

To it is contrary the ignorance of God, which is not to know those things concer∣ning God, which euery one ought to know. Furthermore false opinions touching God, are contrary to it.

Loue towards God, is the inward wor∣ship of God, when we do loue God so ear∣nestly, that we do all his commaundements with a certaine ioyfulnesse. 1. Ioh. 5.3. 1. Tim. 1. Deut▪ 6. Mat. 22.

To it is contrary the hatred of God, which is by reason of the turning away of our na∣ture from God, and from the iustice of God, and through inclination to sinne, to flee from God, and to be angry with him, accusing and punishing sinne. Rom. 8.7.

To it also is contrary, an inordinate loue of himself or of any of the creatures, which is to preferre a mans owne lusts, will, life, or glory, before Gods will and glory, and wickedly to neglect, and offend him rather then to forgoe those things we loue. Mat. 10.37.

* 1.9Humility is the inward worship of God, when we acknowledgeing our owne misery, cast away all confidence in our own strength, and do acknowledge that all good thinges which are in vs, and which are done by vs, do not proceede of any worthinesse or ability of our owne, but of the free goodnesse of God. 1. Cor. 4.7. Iob. 1.21.

Poore in spirite that is to say, humble, may he be said to be, who doth acknowledge that he hath no good thing of his owne nature, or by himselfe, but rather that he is naked and poore, and voide of all good things, and re∣ceiueth all such things freely from God.

To it is opposed, a fained humility and pride.

Fained humility belongeth to hypocrites. Col. 2.23. as of the Pharisies. Mat. 6.6. Of the Anabaptists and Muncks, who will be hum∣ble without lowlinesse, poore without want, rich without labour, as Bernard saith.

Pride is a sinne, when any one without the knowledge of his own infirmity, doth loue, extoll, and magnifie himselfe for some giftes he hath, and doth swell and trust in his owne wisedome, holinesse and strength, and attri∣buteth to himselfe more then is in him, & des∣piseth others. Prou. 8.13. & 16.5. Reuel. 3.17.

Thus farre concerning humility: now con∣cerning confidence in God.

* 1.10Confidence in God, is the inward wor∣ship of God, when all humaine confidence

either in our selues, or in other creatures, be∣ing layed aside, we do rest in God alone. Ier. 17.5. and so forward.

To it is opposed tempting of God, confi∣dence in creatures, and distrust.

Tempting of God, is presumption, and confidēce, imagining vnder a foolish pretext of confidence in God, that we shall effect and performe some things without the word & reuealed will of God: as if any will not vse meanes ordayned by God: to such a sinne the Deuill tempted Christ. Mat▪ 4.6.7.

Confidence in creatures, is a sinne, when a∣ny doth put his trust in riches, or in the fa∣uour of Princes, and of other men. Eph. 5.5. Mat 6.24. Psal. 146.3. Iere. 17.5. & 48.

Distrust is a sinne, when any doth not rest in God, nor stay vppon his helpe alone, but giueth place to fearefulnesse, trembling and anguish, and doth seeke meanes and helpes forbidden and not graunted. 1. Sam. 28.5.6.7.8.

Confidence in God, is either a liuely faith, or hope in God.

* 1.11A liuely faith, is not onely a knowledge and consent, whereby a man beleeueth that whatsoeuer the word of God hath comman∣ded to be beleeued, is true, but also a firme & constant confidence, by which euery one doth for himselfe obtaine and get the benefits promised by God.

Or else, a iustifying faith, is a confidence

whereby euery one certainely beleeueth for himselfe, that the merite of Christ is assured∣ly imputed and giuen to him.

Faith doth receiue not only spirituall but euen bodily benefites also. Mat. 9.22. Christ sayth to the womā that had an issue of bloud; Thy faith hath saued thee.

Therefore a liuely faith is either of spi∣rituall or bodily good things.

The proper duties thereof are two.

The first, that by it euery one is certainely perswaded for himselfe, that the promises of God do also pertaine to himselfe.

The other, that by that alone as by the on∣ly hand▪ we receiue and lay hold on the bene∣fites offered by God.

Therefore also by that alone we are iusti∣fied before God.

To be iustified by faith onely in Iesus Christ,* 1.12 is by faith alone as by a hand and on∣ly instrument to take hold of, and to apply to himselfe the righteousnesse of Christ, pur∣chased by the obedience of his death.

To a sauing faith is opposed incredulity, doubting infolden or hidden faith, and tem∣porary faith.

Incredulity is that, which when a man hath heard and known Gods word, doth not consent to the same, and specially to the pro∣mise of Grace.

Doubting is neither fi mely to consent to the word of God, & in that word to the pro∣mise

of Grace especially, neither altogether to resist the same, but to flow: now into one part, and anone faintly to incline to the o∣ther part.

An infolden or hidden faith is to submit his sense obediently to the Church,* 1.13 and to be∣leeue things not vnderstood, and to embrace for trueth, whatsoeuer the Church hath pre∣scribed, and to post ouer to the Church the labour of enquiring and knowing the same, & not to be carefull whether the Church pre∣scribe true things or not.

This deuise of an infolden or hidden faith was inuented by schoolemen, and after them the Vbiquitaries haue diuersly commended it, vnder which name, decking a most grosse ignoraunce, they go about to delude the sillie common people to their great destru∣ction.

Temporarie faith, is to embrace the truth for a time, but without regeneration and con∣fidence of the promise of the grace of God, and therefore in time of temptations and persecutions, to be ouercome through hope of profit and honor, and to cast away againe the profession of the trueth. Mat. 13.5.20.21. Luk 8.13. Act. 8.13. Heb. 6.4.

So much concerning faith: now con∣cerning hope in God.

* 1.14Hope in God is confidence in God, by which we vndoubtedly looke for the bene∣fites

of God to come, but especially eternall life to be giuen freely for Christ his sake, and the mitigating of the present crosse, or deliuerāce from it, according to Gods coun∣sell. 1. Pet. 1.13.

Faith doth receiue the present benefites of God, but hope doth looke for those which are to come.

To hope is opposed the hope of Papists, doubting concerning the receiu••ng of Gods benefites, and desperation.

Papisticall hope is a sinne, when any for the Buls and pardons of that damnable Ro∣maine Antichrist and his indulgences, or else for some good worke of his owne, es∣pecially not commaunded by God, as pe∣regrinations to the sepulchres of Saincts, buildings of Monasteries, giftes to Chur∣ches, or for taking a Munckes Cowle, and so for that doth falsely perswade himselfe that he shall obtaine eternall life.

Doubting concerning the receiuing of Gods benefits is a sinne, whē any doth doubt of eternall life, and defence, and deliuerance in temptation.

Desperation, is to esteeme and iudge his owne sinnes greater then the merite of the Sonne of God: and to refuse the mercy of God offered in the Sonne of God, the me∣diatour of God and man: and therefore not to looke for the benefites promised by God to the beleeuers, but to be vexed with the

horrible feeling of Gods wrath, & with feare of subsequent casting away into eternall pu∣nishment, and to abhor and hate God as cru∣ell and a tyrant. Gen. 4.13. 1. Thess. 4.13.

So much concerning confidence: now con∣cerning patience.

* 1.15Patience is the inward worship of God, when we submit our selues to God, quietly to beare the crosse layed vpon vs by him. Num. 16.46. Iob. 1.20. & 2.10.

To it is opposed an hypocriticall tollerating or bearing, and impatiency.

An hypocriticall tollerating or bearing, is a suffering of torments, brought vppon them by their owne accord: as in Heremites, in Munckes: in whippers, who do beat them∣selues with rods.

Impatiency is a sinne, when a man will not obey God in bearing the griefes which God hath layd vpon him, but is angry and mur∣mureth against God, & chiefly against them that hurt him, as the Isaelites. Exod. 5.21. & 14.11. &. 16.3. & 17.2.3.

Hitherto concerning that worship of God which is only inward: now concerning that which is both inward and outward.

The worship of God both inward & out∣ward, is that which comprehend the obedi∣ence of the soule and body. Deut. 5.19. & 6.5. & 10.12. Rom. 12.1.

And it hath two obiects, that is, calling v∣pon God and thankesgiuing▪ and also the confession of the trueth, and the obseruing of the Ecclesiasticall rites or orders.

* 1.16Calling vpon God is the worship of God, by which we do religiously call vppon God. Psal. 50.18. & 116.13.

To it is opposed an idolatrous inuocation, and the omitting of inuocation, or sinne.

An idolatrous inuocation is a sinne, when that is called vpon which is not God.

And of this first, is the inuocation or sinne of the Gentiles, Turkes, Iewes, and Papists.

The omitting of inuocation is a sin, when inuocation so straightly commaunded by God is omitted, as though God had no need of it.

Calling vppon God is either prayer or an oath.

* 1.17Prayer is a calling vppon God, by which we aske of God such good things as are neces∣sary for the soule and body, and contrariwise do pray, that euill things may be remoued Gen. 17.18. & 24.12. & 28. 2. & ••2.11. Exod. 8.12. 1. Sam. 17.19. 1. King. 8.15.

And that 〈◊〉〈◊〉 either the absolute seruice of the deity, or prayer proper to the me∣diator.

The absolute seruice of the deity, is that which is properly directed to the deity: and with that also wee worshippe Christ as hee is God, and by which we attribute vnto him

the honour of omnipotency, knowing all things, and being euery where present.

* 1.18Prayer proper to the mediator, is that wor∣ship which is giuen to Christ, both in respect of his person and of his office, as to that me∣diator that is God and man.

For as the acknowledgement of Christ consisteth in the acknowledgement of his person and office: so in inuocation we must thinke of Christ, after either man∣ner.

First, he is to be called vppon as God, the giuer of good things, with the Father and the holy Spirite.

Secondly, we must thinke of him as of a mediatour, and intercessour, for whose sake we beleeue that wee are receiued and heard.

That worship of the mediatour is one, not in respect or degree, but in num∣ber.

And as our faith in the acknowledgment of Christ, doth put a difference betweene the natures: so also in the worshipping of him.

Therefore he the mediatour is worship∣ped, not for his humanities sake, which is created, but because of his eternall and om∣nipotent deity. For the deity the Creator of all things, is the proper subiect of religi∣ous worship: and not the humanity, be∣cause it is a creature. Cyrillus writing to

Theodosius the king concerning the right faith, saith; Shall we therefore worship Em∣manuell, that is God with vs, as a man? Be it farre from vs: for this sinne were a do∣tage, deceipt and errour. For in this wee should not differ from those, who do wor∣ship the creature more then the creator and maker.

And as faith doth attribute to him accor∣ding to either nature, that which it ought according to the Scriptures: so it doth de∣maund that in the worke of hearing, as in the perfection of his duetie and obedience, he should worke according to either nature that which is his owne to do.

According to the deity, that he might be∣hold the hearts, heare the sighes of his ser∣uants, giue the holy Spirite, and other good things according to his vnmeasurable wis∣dome and power.

But according to the humanity, that he might of his own humaine will approoue the prayers and hearings of his people, and in that might do that which is proper to him. So the Church prayeth. Reuel. 22.20. Euen come thou Lord Iesus: in which prayer it doth aske, not that made manifest in his God-head, he might come in the clouds, but manifested in his humanity: and so one and that selfe same Lord Iesus might deliuer and glorifie the Church by his diuine omni∣potency or almighty power.

Thus much concerning the distribution of prayer: now concerning the forme of prayer.

Of all other, the Lords prayer is the best forme of prayer.

The Lords prayer, is that which our Lord Christ himselfe hath taught vs.* 1.19 Mat. 6.9. Luke 11.20. Our Father which art in heauen, and so forth.

Of the Lords prayer are foure parts: an entrance, petitions, a confirmation, and a conclusion.

Of the entrance there are two parts: the first teacheth vs whom we ought to call vp∣pon: namely our father.

Our father is God.

Now we call God father, for two cau∣ses.

• 1 Because he hath begot the sonne to him∣selfe from eternity, to wit, Iesus Christ.
• 2 Because he hath adopted vs to be his sonnes, for Christ his sake.

But in our prayers we call him father, for three causes.

• 1 That we being about to pray might find a distinction between our inuocation and the prayers of Infidels, turning our selues to this God, who hath manifested himselfe in his sonne Iesus Christ.
• 2 That a child-like feare and reuerence of God might be stirred vp in vs.
• ...

• 3 That we might pray with confidence, certainly assuring our selues that we are heard of God, as of a mercifull father, because he hath adopted vs to be his sonnes, because we are members of Christ, because we call vpon him by Christ.

But we call him our Father for two cau∣ses.

• 1 That so we might thinke, that we are to pray not only for our selues, but for other men also, especially for those who are mem∣bers with vs in the body of Christ, & sonnes of the same father in heauen.
• 2 That we may pray the more boldly, thinking this, that the whole Church, and e∣uen the mediator, as our brother, doth pray with vs.

This is the first part of the entrance: the second followeth.

The second part is this: which art in Hea∣uen.

That God is in heauen, it meaneth, that he onely is omnipotent, and alone can giue vs those things which we aske of him.

God truely is euery where. Iere. 23.23.24. Esa. 66.1. But heauen is as it were the or∣dinary Pallace of God, in which is his throne, and the chiefest glory of God doth appeare: because God doth most magnifically mani∣fest himself in heauen to the Angels & blessed soules. Psal. 115.16. Psal. 19.

But these words, which art in heauen, are added for fiue causes.

• 1 That we might not imagine any earth∣ly and carnall matter of the heauenly maie∣sty of God.
• 2 That we being about to pray, might lift vp our minds from the earth to heauen, Psal. 25. & 121.
• 3 That we might expect from the omni∣potency and almighty power of God, what things soeuer are necessary for soule & body.
• 4 That we might be mindfull of this, that our God hath all gouernment of heauen and earth, that he is present euery where, and that he heareth and helpeth those that cal on him.
• 5 That we should not direct or tie the worship of God to any place or thing besides his commandement.

So much concerning the entrance of the Lords prayer: the petitions follow.

The petitions of the Lordes prayer are two fold: the three former pertaine to the glorie of God, and the three later to our own necessitie.

The first petition is this:* 1.20 Hallowed be thy name.

In it wee aske the hallowing of Gods name.

The hallowing of Gods name is the glo∣rifying of God.

And that is done both by true faith, and al∣so by good works.

Therefore the sense and meaning of the first petition is this; Grant that we may glo∣rifie thee by true faith and good works.

We sanctifie Gods name by true faith, when we rightly acknowledge God and his workes.

We sanctifie Gods name by good works, both when we worship God aright, and al∣so when we desire and labour for vertue and well doing, and that to this end, that the most holy name of God might not be slaun∣dered through our meanes, but rather that other seeing our good workes, might glori∣fie our heauenly Father.

The second petition is this:* 1.21 Let thy king∣dome come,

In it we aske the comming of the king∣dome of God.

The comming of the kingdome of God, is the gouerning of the Church.

And this comming of Gods kingdome is two fold: either to the whole Church, or to the seuerall members of it.

The cōming of gods kingdome to the whole Church, is when God defendeth the Church.

And that two waies: both in preseruing & encreasing his owne church, & in destroying the church of the deuill, or sathās synagogue.

The comming of Gods kingdome to euery mēber of the church, is when God doth so by

his word and spirite gouerne euery one, that he doth subiect them more and more to him∣selfe and the obedience of his will.

The sense therefore of the second petition is this; Gouerne thy Church, and the seue∣rall members of the Church by thy spirit and word.

The third petition is this:* 1.22 Thy will bee done, as in heauen, so in earth also.

In it we aske that all of vs might obey Gods will, and that all wicked lustes being tamed, we might wholly and altogether serue God, and that so readily and willingly as the holy Angels in heauen do.

Will doth here signifie that which is ac∣ceptable to God, and that also which he ther∣fore requireth of vs.

The three former petitions haue been thus ex∣pounded: the three later follow.

The three later petitions pertaine to our necessity, and that both as in respect of the bo∣dy, as the fourth petition: and also as in re∣spect of the soule, as the fift and sixt.

The fourth petition is this:* 1.23 Giue vs this day our daily bread.

In it we aske the sustentation and nourish∣ment of this temporall life.

Daily bread, is whatsoeuer is necessarie for the vpholding and preseruation of this present life.

God indeed hath commaunded vs to get it

with the labour of our hands, but yet we aske it of God, because neither our labour, neither those thing which are gotten by our labour, do or can profite vs without Gods blessing, which it selfe also is part of dayly bread.

But if thou art rich and abounding, yet as if thou were needy, pray daily for the bles∣sed vse of thy riches, thinke that full sellers, and full store-houses, or chests, may be so∣denly emptyed, except they be kept by the Lords hand: yea except the Lord shall season with his blessing the meat and drinke that we take in, they that eat shall sterue for hun∣ger, & they that drinke shall waxe dry with thirst. Eze. 4.14. Ye shall eat and not be satis∣fied. Leuit. 26.26.

Now we name it our bread indeede, and yet we aske that God would giue it vs, because that by the gift of God it is become ours: nei∣ther can any thing be ours, or become ours except God giue it.

We name it our bread, that so being con∣tent with that, we might not desire another mans.

And we call it our bread and not mine, that so euery one might know, that he ought to aske bread necessary not for himself alone, but for his neighbour also.

Lastly, we aske dayly bread, and pray that the same may be dayly giuen vs, for foure causes.

• 1 That a distrustfull carefulnesse for to

• morow might be taken out of our minds.
• 2 That we might remember, that for daily bread we haue neede of daily prayers.
• 3 That we might be daily admonished of the shortnes of this our bodily life, as though we should liue to day onely.
• 4 That we might not immoderately & gree∣dily desire or couet any thing besides that which God hath prescribed.

The fift petition is this:* 1.24 And forgiue vs our trespasses, as we forgiue those that trespasse a∣gainst vs.

In it we aske the forgiuenesse of sinnes, or iustification.

And when God in his eternall couenant had willingly & freely promised vs forgiue∣nesse of sinnes, he hath also bound vs to him∣selfe by the answering againe of a good con∣science to forgiue our brethren.

So that he is not bound to keepe his pro∣mise with vs, except we also continue in the obligation, couenant, or condition to be per∣formed on our part.

Our forgiuing therefore is not a cause of Gods forgiuing: for God first hath freely promised vs forgiuenesse, when as yet wee were his enemies: and besides he hath bound vs to himselfe to pardon our brethren also.

The cause can not be after his proper ef∣fect.

But our forgiuing of them is after Gods

forgiuing of vs.

Therefore our forgiuing is not the cause of Gods forgiuing.

The assumption is certaine, for they only can pardon their bretheren, to whom God hath forgiuen their sinnes: and by this testi∣monie we feele in our harts that our sinnes are pardoned vs, if wee be fully purposed with our selues from our hearts to pardon all those who haue offended vs.

The sixt petition is this:* 1.25 And leade vs not into temptation, but deliuer vs from euill.

In it we aske both that we our selues may be gouerned by the holy spirite and word, least we should fall into sinne. And this go∣uerning is part of our regeneration or sancti∣fication, and also deliuerance from euils, that is to say, from the snares of Sathan, from the deceipts of the world, and from the entise∣ments of the flesh, as causes of sinne.

Thus hath the second part of the Lordes prayer bene handled: the third followeth.

The third part of the Lords prayer is a cō∣firmation, which conteyneth three argumēts, by which our faith is confirmed, that God doth certainly heare our prayers. Two argu∣ments are drawen from the adioynts of God, the third from the end of hearing.

The first adioynt of God is this: because he is king hauing rule ouer all things.

The second, because he is able, who can giue vs all things which we aske.

The argument from the ende is, that he might be praysed and glorified for euer, be∣cause he is God, and a most bountifull and mercifull father.

Hitherto we haue handled the third part of the Lords prayer: the conclu∣sion remaineth.

The conclusion of the Lords prayer con∣sisteth in one word. Amen, which is both a wish that those things may be ratified, which we aske, and also a note of confidence, wher∣by we shew that we are perswaded, that God hath certainly heard our prayers.

Blessing is a peculiar kinde of prayer,* 1.26 and that is, whereby we aske good things for o∣ther men at the hands of God.

And that is due to all, whether friends or enemies.

To it is opposed execration or cursing.

Against praier to God is opposed, wicked prayer, idolatrous prayer, the omitting of prayers, a vaine babling, and tediousnesse in praying.

A wicked prayer, is an asking of those things at Gods hande which are contrary to Gods will and law.

An idolatrous prayer, is that which is di∣rected and made either to the fayned gods of the Gentiles, or to dead Saints: and of this sort

are the prayers of Ethnickes and Papists.

The omitting of prayers, is a sin when any doth omit praiers, as though he did not want the helpe and blessing of God.

A vaine babling is the reciting of long or many prayers, with the vaine noyse of the lips without the true motion of the hart, & with∣out faith: hither pertaine the bellowing of the Monkes in the Churches.

Tediousnesse in praier is a sinne when any one hauing a desire of other things, maketh prayer with a wandring mind, and a hart that desireth the prayers were ended.

Hitherto concerning prayer: now con∣cerning an oath.

* 1.27An oath is a calling vpon God, by which we call him (as the onely searcher of the hart and raynes) for a witnesse of our speech, that so he may giue testimony to the truth, and a∣ueng and punish the deceipt, if we wittingly deceiue others thereby. Deut. 6.13. and 10.20. Rom. 1.9. 2. Cor. 1.23. & 11.31. Phil. 1.8.

The parts of an oath are two: that is, taking God to witnesse, and cursing.

Taking God to witnesse, is that by which the swearer doth cite God as a witnesse of his asseueration. Rom. 1.9. Deut. 6.13. & 10.29. Ios. 23.7. Esa. 65.16. Ier. 5.7. & 12.16.

Cursing is that by which the swearer doth vow and tie himselfe to the punishment of periury, that he may be accursed before

God, and God may punish him, if he wit∣tingly deceiue. 1. King. 2.23.

An oath is two fold: to wit, offered, or a voluntary oath of a mans owne accord.

An offered oath, is that which is offered by the Magistrate or Iudge, or the aduerse party: in Greeke it is called swearing. Heb. 6.16.

A voluntary oath, or oath of a mans owne accord, but yet taken, a mans calling forcing him thereunto, is that which is done that we might defend either our owne or other mens good name & life: as Paul by calling God to witnesse, affirmeth that he spake the truth. Rom. 9.1.

The refusing of a lawful oath, and a wicked oath, are contrary to the religion of an oath.

The refusing of a lawfull oath is a sin, whē any doth refuse to take an oath which either the Magistrate doth iustly require, or other∣wise necessitie demandeth, vnder this condi∣tion, that faith may bee confirmed, and the truth established: that so both the glory of God may be set forth, and other mens safetie prouided for.

A wicked oath is a sinne, when a man doth sweare against the law of God.

And it is either a rash oath, or an Idolatrous oath, or els periury, or of an vnlawfull thing.

A rash oath is when any sweareth rashly, & without cause, of a certaine lightnes, and pro∣phane custome: as if any being angry, swea∣reth that he will slay another.

An Idolatrous oath, is when a man sweareth by Saints, or other creatures.

Periurie is a sinne, when any wittingly and willingly deceiueth by an oath, whether it be in giuing testimonie, or in professing some thing of himselfe, or in the promise of his owne will. Exod. 20.7. Leuit. 19.12. Matth. 5.33. Iam. 5.12.

An oath of an vnlawfull thing is when any sweareth that he will doe that which is contrary to Gods word. Such was that of Iephte and of Herod.

So much concerning calling vpon God: now concerning thankesgiuing.

* 1.28Thanksgiuing is the worship of God, whē we render due praise to God for good things giuen or promised Psal. 50.15.

The parts of it are two: the approbation of Gods workes and praysing of God.

The approbation of Gods workes, is a part of thankesgiuing, when wee allow all things whatsoeuer God doth because they are good, and therefore we do suffer them to please and like vs. So it becommeth vs also to allow of the iudgements of God, his proui∣dence and gouerning of tempests, of calme∣nesse, of rayne, of wars, of our health, of our household affayres and all other things. Mar. 7.37. Psal. 119.71.

The praysing of God is a part of thanksgi∣uing, when we prayse God in al his workes.

To it is adioyned the admiration of Gods workes, and the right estimation of them.

The admiration of Gods workes, is a part of the praysing God, when wee maruaile at his works, with the true motion of our hart. Psal. 8.2. Mar. 7.37. Matth. 9.33.

The right estimation of Gods workes, is a part of the praysing God, when we magni∣fie and extoll his workes. Psal. 8.2. and so for∣ward, and 104 throughout.

To thankesgiuing is opposed an hypocri∣ticall thankfulnesse, as is that of the Pharisie. Luk. 18.11. and ingratitude towardes God, which is a sinne when wee doe not acknow∣ledge that we haue receiued of God whatsoe∣uer good thing we haue. Also whē one vseth Gods graces and giftes without thankesgi∣uing. Also when any findeth fault with the workes and iudgementes of God: or when any doth little esteeme the workes of God, and his iudgements: or when any is not con∣tent with that which God giueth him, and prescribeth God, what and how he ought to doe.

And thus farre concerning thankesgiuing: now concerning the confession of the truth.

* 1.29The confession of the truth is the worship of God, when we do openly without feare pro∣fesse the heauenly truth, as it is made knowen vnto vs out of the holy scripture. Matth. 10.32.

1. Pet. 3.15.

And that is done either with the mouth, or by martyrdome.

With the mouth, when we doe without doubtfulnesse and darkenesse professe that which we thinke with our heart. Rom. 10.10.

By martyrdome, when we giue testimony to the truth, by the crosse: yea when God shal see it so good, by death it selfe. 1. Pet. 2.20. & 3.14. & 4.12. Phil. 1.29.

To the confession of the truth, is opposed heresie, the corrupting of doctrine, blasphe∣my, and omitting of doctrine, the shunning of doctrine, the tediousnesse of doctrine, an vnseasonable confession, the dissembling of truth, and denying of truth.

Heresie is a sinne, when any erreth in the foundation of saluation,* 1.30 and stiffely or stub∣burnly perseuerteh in his error.

Therefore that wicked stubburnnesse of franticke men in the punishmēts which they suffer, either for sedition, as for example, of the Anabaptists, or for errors which are opēly blasphemous, as of Seruetus, who was burnt at Geneua in the yeare 1552. is not the con∣fession of truth.

For these are not the martyrs of Christ, be∣cause the cause maketh a martyr not the mar∣tyrdome, as Cyprian saith, and Apollinaris; Where the truth of Christ is not, there is not the truth of martyrdome.

The corrupting of doctrine, is when men

spread abroad any false thing of God or of his will.

Blasphemy is to speake of God, thing cō∣trary to his nature and will. Leu. 24.

The omitting of doctrine, is a neglect of oc∣casions & ability to teach others, & to bring them to the knowledge of the truth, especial∣ly our children or others, who are committed to our faithfulnesse and care.

The shunning of doctrine, is a sinne, when any doth shun conferences and speeches con∣cerning God and heauenly things.

Tediousnes of doctrine is a sin, when any is cloyed, as we say, with the fulnesse of the word of God.

An vnseasonable confession, is that which is made without the necessity of a mans cal∣ling, or of doing some duty: and therfore nei∣ther the glory of God is set foorth by such a confession, neither the saluatiō of any is pro∣moted, but rather eyther the scorning or ob∣loquie of the truth, or the fiercenesse of the enemies is stirred thereby, specially against the godly.

The dissembling of the truth, is a sin, when any dissembleth the truth, where the glory of God, and safety of his neighbour requireth a true and full confession.

The denying of the truth is a sin, whē any doth deny the truth after he hath certainely knowen it.

The denying of the truth is two fold: either

proceeding of infirmity, or willing.

The former is when any being vpon the suddaine, and with present and vnlooked for feare, ouercome and compelled, doth with his mouth indeede deny the truth, and that to shun some danger, but neuerthelesse keepeth it in his heart, neither falleth from it. Such a denying was that of Peter the Apostle who denyed Christ. Mat. 26.69. &c.

A willing denying of the truth is a sin, whē any denyeth the truth certainly knowen, be∣ing ouercome and compelled with no sud∣daine & vnlooked for feare, but willingly & of purpose, eyther to keepe dignity, or life, or for hope to obtaine substance and riches.

And that is properly called Apostasie, that is to say, a wicked falling away frō the truth,* 1.31 as was that of Iulian the Apostata, and Fran∣cis Spira.

Hitherto concerning the confession of the truth: now concerning the obseruing of the Eccle∣siasticall rites or ceremonies.

* 1.32An Ecclesiasticall rite or ceremony is the worship of God, in which we worship God by outward meanes.

And it is eyther common to the olde and new Testament, or proper to eyther of them.

A rite common to the old and new Testa∣ment, is both the sanctifying of an holy day, and also a godly fast and vow.

* 1.33The sanctifying or celebrating of an ho∣ly day, is an ecclesiasticall rite, when we re∣sting from humaine and bodily labours, doe come together into the publicke assembly of the Church, for the exercise of Gods wor∣ship.

And that doth comprehend both the me∣ditation of Gods word, and solemne pray∣ers: and also the administration of the Sa∣cramentes, and the exercise of the workes of mercie.

The exercise of the workes of mercie hath three partes, both the giuing of almes, and also the visiting of those that neede com∣fort, and also the helping of those that neede our helpe.

The giuing of almes is to be done for the helping and releeuing of the poore, of the sicke, of the prisoners, of the captiues, of those that suffer burnings, or shipwracks, and others that neede.

The visiting of those that neede comfort, is that of the orphans & widowes, in their affliction. Iam. 1.27.

The helping of those that neede our helpe and aide, is that of the sicke, of those that are besiedged, of captiues, or those that are in o∣ther dangers of life. Matt. 12.

Hitherto concerning the sanctification of an holy day: now concerning a godly fast.

* 1.34A godly fast, is the outward worship of

God, when wee for a time refraine from all meat and drinke, the more feruently to exer∣cise godlinesse.

The ends thereof are:

• 1 That our vnruly flesh may be (as it were) tamed with hunger. 1. Cor. 9.25.26.27.
• 2 That we might prepare our selues to con∣ceiue and make prayers with the earnest af∣fection of the heart. Luk. 2.37. Act. 13. and 14.23. 1. Cor. 7.5.
• 3 That we might wholely cast downe and humble our selues before God with true griefe of mind.
• 4 That euen by outward testimonies, wee might whet on both our selues and others to repentance. Ioel. 2.14.15. 1. Samu. 7.5.6.

A priuate fast, is that which any hath pri∣uately set to himselfe, for priuate causes and necessities. 2. Sam. 3.35. & 12.16. Nehem. 1.4. Est. 14.2. Dan. 9.3.

A publike fast, is that which is generally appointed by the authoritie of the Elders and a godly Magistrate, as often as any occasion of times, and imminent calamitie due for our sinnes do so require. Iud. 20.26. Ioel. 2.12. Ion. 3.5.7. 1. Sam. 7.6. 2. Sam. 1.11.12. Est. 14.3. Act. 13.2.3. & 14.23.

So much concerning a fast: now concerning a vow.

* 1.35A vow, is asolemne promise made to God,

concerning some lawfull & holy thing, which is in our power, and acceptable to God, to be performed in respect of the thankfulnes that is due to him.

And it is eyther conditionall or absolute.

A conditionall vow, is a vow to which the condition of time, or place, or some other cir∣cumstance is adioyned, that so, that which is vowed may be performed or not performed, according to the respect of the condition.

An absolute vow, is that which is without all condition. Psal. 102.

And both these vowes are eyther tempora∣ry, or perpetuall.

A temporary vow, is that by which any bindeth himselfe to some thing, at the least for a certaine season.

A perpetuall vow, is that whereby any bindeth himselfe to some thing all his life long, as Psal. 102.

Hitherto concerning a rite common to the old and new Testament: now concer∣ning that that is proper to either of them.

A rite proper to eyther of them, is either of the old or new Testament.

A rite proper to the old Testament, is ei∣ther publike or priuate.

A publike rite was that which was done in the solemne assembly.

And it was either the Iewish sacrifice, or

the obseruing of holy times.

The Iewish sacrifice was a rite instituted by God,* 1.36 that it might be a putting of them in mind of the benefites to be bestowed vpon them by the Messias.

And it was either expiatory, or of thanks∣giuing.

An expiatory sacrifice was a type of the oblation that was to come, which was to be slaine for the sins of mankind. In Greeke it is called a cleansing: otherwise it is called a satis∣faction for sinne.

And it was eyther propitiatory, or sacri∣fices of redemption.

A propitiatory sacrifice was that in which the whole oblation was burned, to pacifie & appease God: it is also called a whole burnt offering.

Sacrifices of redemption were such, as by which sinnes were redeemed.

And they were eyther a sacrifice for sinne, or a sacrifice for offence.

A sacrifice for sinne, was a sacrifice redee∣ming sins committed of error or ignorance.

A Sacrifice for an offence, was a sacrifice redeeming offences wantonly committed, or as we say, more sleight transgression.

Thankesgiuing offrings, were those which on the behalfe of thankes were offered to God for benefites bestowed. Gen. 8.20.

Thanks offrings were meat offrings, peace offrings, and the sacrifice of praise.

A meat offering, was a thankes offering, in which meat was offered.

The Priest did take part of these, the rest was burned with incense.

Peace offrings was a sacrifice, in which on∣ly the fat of the oblations was burned, and they did receiue the rest, whose oblations they were.

The sacrifice of prayse, was a sacrifice in which cattell were slaine, and drinke offrings were to be offered to celebrate and set out prayses due to the Lord.

Hitherto concerning-sacrifices: now concerning the obseruation of holy times.

* 1.37Holy times in the old testament were ei∣ther of some set dayes, or else of yeares.

1 Of some set dayes, which were either daily, in which a continuall sacrifice was offered: and a continual sacrifice, was a sacrifice which was offered to God daily, at Morning and E∣uening. Exod. 29.38.39.

2 Or, of euery seuenth day, in which the Sa∣baoth was obserued.

The Sabaoth was a holy day,* 1.38 which was celebrated on euery seuenth day. Exod. 20.8.

3 Or of Calends, in which the new Moones were celebrated.

A new Moone, was a holy day, which was religiously obserued the first day of eue∣uery moneth. Num. 28.11.

Hitherto concerning the holy times of a day: now concerning the holy times of a yeare.

* 1.39The holy times of a year, are those where∣in were celebrated either yearely solemnities, or those which returned after many yeares.

Yearly solemnities were those which came euery where.

And they were instituted either by God, or by the Iewes.

Those that were instituted by God, were either great or lesser.

Great, as the Passeouer, Pentecost, and the feast of the Tabernacles.

The Passeouer was a great holy day, which was celebrated the fourteenth day of the mo∣neth Abib, for the continuall remembrāce of bringing the people of Israell out of Egypt. Exod. 12.1.

Pentecost was a great holy day, obserued in the fiftieth day after the holy dayes of the Passeouer, in which euery family did offer two loues of the first of the corne, for remem∣brance of the publishing of the Law. Exod. 23.16. Leuit. 23.15.

The feasts of Tabernacles were holy daies, which were celebrated the fifteenth day of the seauenth moneth, in remembraunce of preseruing of the people abiding in tentes whilst they were in the wildernesse, and to put them in mind of thankesgiuing for the pro∣mised

land deliuered to them, and for the yearely gathering of their corne. Deut. 16.

The lesser solemnities were those, which were celebrated with lesse preparation.

And they were either the feast of trumpets or of expiation.

The feast of trumpets was celebrated in the first day of the seuenth moneth: of expiation in the tenth of the same moneth. Leuit. 23. ver. 24.27.

Hitherto haue the solemnities instituted by God himselfe bene handled.

The solemnities instituted by the Iewes, were either the feast of Lots, or of restaurati∣on or dedication of the Temple.

The feast of lots were set holy daies of the Iewes, and commanded and instituted by Queene Hester and Mordecay, & they were celebrated in the fourteenth & fifteenth daies of the moneth Adar, in remembrance of the most cruell counsell of Aman, for slaying the Iewes euery where, which was hindered euen by God himselfe. Est. 9.17.

The feasts of restauration, or dedication of the Temple, were set holy daies of the Iewes, instituted by Iudas Maccabaeus, & they were celebrated in the fift day of the ninth moneth in remembrance of the religion and the tem∣ple restored, which before was prophaned by the Gentiles. 1. Macch. 4.59.

Hitherto concerning the yearly solemnities.

The solemnities which returned after ma∣ny

yeares were two: either the sabbaoth of the land, or the yeare of Iubilie.

The sabbaoth of the land, was a solemnity comming euery seuenth yeare, in which they were to cease from tilling their fields & vine∣yards. Leuit. 25.

The yeare of Iubilie was a solemnity com∣ming euery fiftieth yeare, in which all their possessions returned to their owne maisters, & the Hebrew seruants were set free. Leu. 25.

Hitherto concerning the publicke rites of the old Testament: now concerning the priuate.

A priuate rite was that, which euery one did priuately obserue.

And it consisted both in manifold purifi∣cations, and also in the obseruing of the diffe∣rences of meats.

Hitherto we haue handled the rites proper to the old Testament: the rites proper to the new Testament remaine to be treated of.

A rite proper to the new Testament, is an obseruing of the holy daies of the new Te∣stament.

A holy day of the new Testament, is ei∣ther weekely or yearely.

Weekly is the Lords day.

The Lords day is the first day of the week,* 1.40 wherein Christians do make solemne mee∣tings to exercise the publicke worship of God. Act. 20.7. 1. Cor. 16.2. Reuel. 1.10.

But the Lords day is celebrated in stead of the sabbaoth for 3. causes, 1. that it might con∣tinually

call to remembrance the benefite of the Lords resurrection. 2. That the beleeuers might vnderstand, that they are freed from the yoke of the Law. 3. That it might be a difference betweene vs that are Christians, and the Iews, who as yet (but without cause) are addicted to the obseruation of the time.

The yearely holy day of the new Testa∣ment, is either the feast of Christ, or else of the comming of the holy Spirit.

The holy daie or feast of Christ, is that which Christians by the repeating and holy remembrāce of speciall benefits which Christ hath bestowed on the Church is celebrated and kept for the honor of our Sauiour Christ himselfe.

And it is either the holy day of Christ his birth, or of Christs circumcision, or of his passion, or of his resurrection, or of his ascen∣sion into heauen.

Hitherto concerning the holy dayes of Christ.

The holy day of the holy Spirit, is the ho∣ly day of Pentecost, or Whitsontide as wee call it, in which the memory of sending the holy Spirite is remembred and set before vs.

And thus farre concerning the worship of God: now concerning vertue.

* 1.41Vertue is a serious purpose of the will to liue honestly, continually and constantly ma∣nifesting it selfe by outward ctaions. Or ver∣tue

is an enclining of the will to honest acti∣ons. Psal. 1.2. & 39.2.10. & 102.2.3. and so for∣ward. & 119.2.5.8.16.30.35.40.44.47.57.59.60.69.70.77.93.106.111.112.115.117.121.128.141.143.153.157.166.167.168.173.174. Dan. 1.8. Prou. 16.1. Iob. 39.37.38. in which places the will or purpose of the will, is al∣wayes distinguished from the actions them∣selues, proceeding from the purpose of the will. Tit. 3.8. 1. Thess. 4.12. Rom. 12.17.

For euen as true faith is not idle, but wor∣king and powerfull by loue: so true Vertue is not a bare affection of the minde, or a na∣ked purpose of the will, but declareth it selfe by outward honest actions, and doth shine in them: from whence it is that all the praise of vertue doth consist in action.

Therefore Vertue is the worker of honest actions: and therefore also the honest acti∣ons, by a metonymie of the effect are euery where almost called Vertues.

To Vertue is opposed a counterfaite Ver∣tue and vice: the former as disparat or disa∣greeing, the other as contrary.

A counterfaite Vertue, is a false or fained shew, a pretext or appearance of Vertue.

Vice is a purpose of the will to liue dis∣honestly.* 1.42

Vertue is referred to our selues▪ or others.

When it is referred to vs our selues, it is either the desire of wisedome, or a zeale of goodnesse: & also fortitude, and temperance,

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* 1.43Chastity is an abstaining from straggling lusts and al impurity and vncleannesse, whe∣ther it be in mariage or out of mariage.

To it is contrary, the counterfaiting of chastity and filthinesse of life.

Of filthines there are many kinds, as these, fornication, adultery, whoredome, incest, rapte, daintinesse, sodomitry, beastlinesse.

Fornication is cōmitting of filthines with a single person, that hath bene defiled, or with a harlot.

Adultery is filthines with a maried person.

Whordome is filthinesse with a virgin.

Incest is filthinesse with one of the bloud, or that is of kinne.

Rapte is filthinesse with a maid violently stolen, or taken out of her fathers house.

Daintinesse is filthinesse, when any is wil∣lingly polluted by himselfe.

Sodomitry is filthinesse of man with man, or of woman with woman.

Beastlines is the filthines of mā with a beast.

* 1.44Shamefastnesse is an abstaining not onely from delights following lust, as vnchast and immodest embracings, kisses, songs, & confe∣rences, or speeches, but also from thoughts, gestures, and signs of lust, as from immodest mouing of the eyes, &c.

To it is contrary, the counterfeiting of shamefastnes, & immodesty or shamelesnes.

Hitherto concerning continency: now concerning thriftinesse.

* 1.45Thriftines is a moderating of costs and ex∣penses, that so they may become onely honest and necessary.

To it is cōtrary nigardlines & prodigality.

Nigardlines, is to vse riches so sparingly, that neither due honour is giuen to that kinde of life wherein a man liueth, neither can he al∣most spare any thing out of his substance and riches, but trouble and hard labour.

Prodigality is a vice, whē any doth by litle & litle wast, & at the lēgth cōsume his riches, in vnnecessary & immoderat costs & expēses

Thus farre concerning Temperance: now con∣cerning the care or desire of true glory.

The care of true glory, is a vertue through which we by honest meanes, that is to say, by true godlines and vertue, do endeuour to get our selues a good name among others. Gal. 6.4. The Grecians expresse it by one word, which signifieth an honest care of glory.

The hunting after vaine glory, whether it be by hypocrisie, or wickednesse, or vice, or sinne, doth differ from it. Mat. 6.2. Gal. 5, 26. & 6.3. & so doth the contempt of true glory, as that in the Epicures, who passe away their life as beasts, which nature hath made prone and obedient to the belly. And these mē are a∣shamed of a good name of godlines & vertue

Hitherto we haue spoken of vertue which is referred to our selues: now concerning vertue towards others.

Vertue towards others, is that which by

outward actions doth spread it self abroad to the vse of others, or of our neighbor, as we say

Our neighbour is euery man, whether he be our friend or enemy, rich or poore▪ either domesticall or a stranger: and especially those which stand in need of our helpe. Lu. 10.36.37.

Vertue towards other, is either humanity, ciuility, & brideling of the inordinat motiōs of the mind: or else christian loue and iustice.

Humanity is a vertue,* 1.46 when any signifieth his good will towards men by gestures and conuenient words.

To it is contrary, lightnes & inhumanity.

Ciuility,* 1.47 is a moderating of outward man∣ners & gestures, that so they may agree with nature. By an other name it is called a speci∣all comlinesse.

Ciuility pertaineth to Vertue towards o∣ther, for it cannot be exercised but amongst others.

To it is ioyned graciousnesse.

Graciousnesse is a vertue, when any doth so striue vnto the elegancy and nature of man∣ners, and gentlenesse of speach, that he may be gracious to others thereby.

To ciuility is contrary toyishnesse and clownishnesse.

Ciuility standeth either in modesty and grauity, or else in elegancy of manners, and cleanlinesse of attire.

Modesty is that,* 1.48 by which we in the mo∣tion of the whole body, do shun those things

which do not become vs.

To it is contrary impudency.

Grauity is that,* 1.49 by which any sheweth a comelinesse and a conuenient dignity in the course of his life.

And that is either in speech, apparell, or gesture.

Grauity in speech is either the right vse of the tong, or taciturnity & stilnesse of speech.

* 1.50The right vse or moderating of the tong, is a grauity when we so vse the tong, as when neede is▪ we speake fitly and in place such things only as belong to the glory of God, & edification of our neighbour.

And it is either in serious, or merry spech.

Serious speech is when necessary thinges are spoken, and that so farre forth as pertai∣neth to the good of others.

Merry speech consisteth in pleasantnesse.

Pleasantnesse is a modest dexterity, or quickenesse in pleasant speeches, and comely iesting: the Greeks call it pleasant table talke.

Scurrility is diuerse from it: and lumpish∣nesse is contrary to it.

To the right vse of the tongue is contrary the abuse of the tongue, when any doth with his tongue speake peruerse things. Prou. 10.31. that is to say, when any abuseth his tong to execrations, cursings, blasphemies, or to lie, to spread abroad false opinions, to scurri∣lity and filthy speeches; to slander, to seduce, to giue euill counsell, & so forth. To speake per∣uerse

things, is to subuert the trueth, iustice, good maners, to deceiue, blaspheme, backbite.

Taciturnity or silence, is a grauity, when we cōceale things which might incur the re∣prehension of such as are able to iudge iustly.

And it is either honest or necessary.

Honest taciturnity is a silence, whē we ab∣stain & hold our peace from speaking, thē es∣pecially, whē it doth not become vs to speak.

Necessary taciturnity is a silence, whereby without the hurt of our cōscience, we cōceale secrets, least they might be spred to hurt any.

Grauity in apparell or attire, is that by which we obserue in our apparell or clothing a conuenient adorning of nature.

To it is contrary, lightnesse in apparell.

Grauity of gesture is that, by which we do so gouern the outward gestures of the whole body & seuerall members therof, that it may appeare therby that the mind is well ordered. Gentlenes in speach is that,* 1.51 by which we shew our selues easie, affable, & tractable: otherwise it is called popularity, affability, facility, &c.

That in our meetings & conuersatiō, bring∣eth forth pleasantnes in our words & works.

To gentlenes in speech is contrary, ouer∣much care to please others, and morosity or way wardnesse.

Elegancy of manners is that, by which we endeuour for excellent manners.* 1.52

Excellent manners are those, which agree with the customs of the mē with whō we liue

Those customes are either of our own coū∣trey, or of strāgers, in the vse whereof we must obserue a comlines, namely, that they be there vsed where they are of force. For they which bring strange customes into their own coun∣trey with them, and by them set out them∣selues, they are worthily ridiculous, and in∣deede to be laughed at.

* 1.53Cleanlines of attire, is that, when we carry our selues cleanly in attire and rayment.

Hitherto concerning ciuility: now concerning brideling the inordinat motions of the mind.

Brideling of the inordinat motions of the minde, is either of pride, or of anger, or of couetousnesse.

The brideling of pride consisteth in mode∣sty, and submission, and also in docility.

Modesty is a brideling of pride,* 1.54 by which we iudge conueniently of our selues, and doe not despise others. Rom. 12.3.

To it is contrary, the couterfeiting of comelinesse and immodesty.

The counterfeiting of comlines, is a faining of modesty, whē any hunteth after the praise of modesty, with the deniall of those thinges which yet he in his mind doth either truely or falsely attribute to himselfe, and with the re∣fusing of those things which he desireth, and doth priuily endeuour to obtaine.

Submission is a brideling of pride,* 1.55 by which we cary our selues inferior to others, who are adorned with more excellent gifts. Mat. 18.3.

To it is contrary arrogancy.

Docility,* 1.56 is a brideling of pride, by which we do so gouerne our mind, that we doe not through the admiratiō of our owne wisdome contemne the iudgements of other, but that we heare others quietly, and yeeld being con∣uicted with true arguments.

To it is cōtrary, stubburnnes in errors, & the abounding in a mans own opiniō, & rash pre∣sumption of knowledge, when any one doth thinke, that he knoweth that which he is yet ignorant of. It may also be called the opinion of knowledge.

Concerning which, there are many nota∣ble sentences, as, glory offereth violence to the trueth. And againe, glory is the hinderance of promotion. The rash presumption of know∣ing doth forestall the way of learning. For wil any man suffer himselfe to be taught, that thinketh himselfe to be learned? Many might come to the highest degree of learning, but that they do falsely perswade themselues, that they haue already attained to it.

So much concerning the brideling of pride: now concerning the brideling of anger.

The brideling of anger, is either a desire of cō∣cord & mildnes, or long sufferāce & quietnes.

The desire of concord is a brideling of an∣ger, by which we endeuour as much as in vs lieth, to embrace & haue peace with all men. To the same vertue it belōgeth to turne away and remoue the causes & occasiōs of offences,

discords and hatreds, amongst vs or others.

Also to part from a mans owne right.

Also to restore or set concord betweene those that are at variance. Matt. 18.15.

Also not to reuenge an iniury offered or done. Matth. 18.15.

To the desire of concord is contrary an vn∣iust reioycing or troublesomnesse, giuing or taking occasions of troubles and contentions with others.

Mildnesse, is a bridling of anger,* 1.57 by which we deale gently, and without disordered af∣fections with others.

To it is contrary cockering and wrath.

* 1.58Long sufferance, is a bridling of anger, by which we bridle the preposterous desire of reuenge. And to this is contrary, slownes & desire of reuenge.

Quietnes, is a bridling of anger,* 1.59 by which we are made easie to pardon iniuries and mu∣tuall offences. Matth. 18.21.

To it is contrary lightnesse and implaca∣bilitie, or a mind that can not be pacified.

Hitherto concerning the brideling of anger: now concerning the brideling of the desire, or couetousnesse.

The bridling of the desire, or couetousnes, is either of riches or honour.

The brideling of the desire for riches, is called contentednesse.

Contentednesse, is that by which wee are contented with present good things, rightly

gotten, so that also we quietly beare pouer∣tie.

To it is opposed couetousnesse, a counter∣feit contempt of riches, an accusing of for∣tune, and the loathing of our present estate, or things present.

The brideling of the desire of honours, is whē we are so content with our present state, that we do not affect honors that are not due to vs.

To it is contrary an inconsiderate & rash affecting of honours, of a kingdome, of lord∣ship and principalitie, &c.

Hitherto concerning the brideling of the inor∣dinate motions of the mind: now con∣cerning Christian loue.

Christian loue, is a vertue by which we de∣clare our loue towards other.* 1.60 Rom. 12.10.

And it standeth both in liberality and friendship: and also in a fellowlike feeling, and procuring of other mens good.

Liberality,* 1.61 is loue towards our neighbour, by which we study & indeuor to profit him. Or else, liberality, is that by which wee suc∣cour an other mans necessitie.

And it consisteth both in communicating eyther of counsels or riches, and also in per∣forming of duties.

Liberality, which consisteth in cōmunica∣ting of counsels, is when we do readily and willingly bestow our gifts and learning for

other mens profite.

Liberality, which consisteth in cōmunica∣ting of riches, is either almes, or boūtifulnes.

Almes is a liberality towards the needy,* 1.62 by which we through compassion ministring vnto them things necessary for their susten∣tation, do relieue their wants and lackes. Esa. 58.7.8.9.10. Psal. 41.2.

Bountifulnesse,* 1.63 is liberality in bestowing gifts or benefits.

And it is either meane or sumptuous.

A meane bountifulnesse, is that by which we bestowe some thing on one of poorer estate.

And that may be in euery one according to the measure of his substance.

A sumptuous bountifulnes, is called mag∣nificence.

Magnificence, is the sumptuous bounti∣fulnesse only of great men.

Diuerse from it is riotousnesse.

Magnificence is either publike or priuate.

Publike, when costs are bestowed on pub∣like vses. And they againe are bestowed ei∣ther on holy things, as are the gifts, or things bequeathed to maintaine the ministers of the Church, the poore and stipendarie Scho∣lers, and so foorth: to vphold buildings, or restore them being decayed, for the erecting of Temples, Schooles, Colledges, Hospitals for strangers, &c.

Or else they are giuen for ciuill vses: or

to preserue, increase, and adorne the common wealth: as the building of a Court, of store∣houses, of armories, of market places, of mils, of wals, of fortresses, also gifts to nourish by yearely costs & expences, the poore, or soul∣diers, or others which profite the common∣wealth.

Or for the honest recreating and refreshing of the people, as publicke banquets, such as Dauid made. 2. Sam. 6.19.

Such magnificence is commendable, if it be referred to the glory of God: otherwise it shall be a monstrous and execrable pride, as that of King Ahashuerosh. Est. 1.

Priuate magnificence, is that which is exer∣cised priuately towards some persons.

So much concerning liberalitie in communi∣cating of riches.

Liberalitie in performing of duties, may be called dutifulnesse.

Dutifulnesse,* 1.64 or a dutifull will, is that which doth shine in the giuing and performing of duties.

The kinds of dutifulnesse are gratification and hospitalitie.

Gratification, or desire to gratifie, is duti∣fulnesse, by which we helpe other that neede our labour,* 1.65 or desire our helpe, as when we do help any to obtaine health. Mar. 7.32. Mat. 9.2. or other necessary things whatsoeuer.

Hospitalitie,* 1.66 is dutifulnesse, by which we

embrace with all duties of hospitalitie, pil∣grims and strangers, and especially those that are banished for the profession of the truth.

Thus farre concerning liberalitie: now concerning friendship.

Friendship, is to performe that true kind∣nesse towards others, which we would haue them performe towards vs.

Friendship is either publicke or priuate.

Publicke friendship is peace.

Priuate friendship, is a mutuall and true kindnesse amongst good men, stirred vp by the mutuall knowledge of vertue, or by ho∣nest duties, performing all such duties as are honest and possible. And such was that be∣tweene Ionathan and Dauid.

That is also called Christian brotherhood: to which pertaineth the vnitie of the spirite, or to thinke the same thing, to will and nill the same thing.

To this is contrary flattery, and hart bur∣ning or enimity.

Hitherto concerning friendship: now con∣cerning a fellowlike feeling.

A fellowlike or mutuall feeling, is loue by which we are duly touched with the state of other men.

And it is both towardes the liuing and the dead.

A fellowlike feeling towards the liuing is

two fold: pitifulnesse, or congratulation.

Pitifulnesse, is that by which we are moued to lament with others for their aduersitie or vnhappy estate, otherwise it is called com∣passion, as Luk. 19. Christ with weeping did pity the miserable destruction of the Iewes. So Paule sayeth, Weepe with those that weepe.

To this vertue also it belongeth to visite the fatherlesse children and widowes in their calamities, and to comfort them.

To it is opposed, a reioycing in euill, and want of feeling or affection.

Congratulation, is that by which we re∣ioyce with others for their prosperity or fe∣licitie: of which Paul sayth; Reioyce with them that reioyce.

Thus farre concerning a fellowlike feeling towards the liuing: now towards the dead.

A fellowlike feeling towardes the dead, is both mourning, and also a care to bury them. 1. Sam. 28.3.

Mourning, is that by which we bewayle the death of those, who in their life were deare to vs. 1. Thess. 4.13. Act. 8.2. 2. Sam. 3.31.32.33.

Care to bury them, is that by which wee honorably commit the dead to their buriall. 1. Thess. 4.14.

So much concerning a fellowlike feeling: now of the procuring of other mens good.

The procuring of other mens good, is loue towards our neighbour, by which as much as we are able we further and promote his good. Prou. 3.29. Phil. 2.4. Or else it is whē we helpe and increase his commodities and profits as much as we can.

And that doth respect both the good name of our neighbour, and also other commodity of this life. Exod. 23.1.

Hitherto concerning loue: now concerning iustice.

* 1.67Iustice, is a vertue giuing to euery one that which by duty or desert, is his owne.

And it is either vniuersall or particu∣lar.

Vniuersall iustice, is that which we gene∣rally owe to all.

And it is exercised and occupied either in admonishing of others, or in prayers for thē.

Particular iustice, is that which we ought to performe to them to whom we are speci∣ally and peculiarly bound.

And that is either priuate or publike.

Priuate, which euery one ought to per∣forme priuately.

And that either in his owne proper cal∣ling, or in fellowship with others.

In his owne proper calling it is both the lawfull obtayning of an office, and the care of that his owne office: and also diligence & fidelity or faithfulnesse therein.

The lawfull obtaining of an office, is when a man obtayneth some office by lawfull waies and meanes: he doth not buy it with money as the Popes buy the Popedome.

The care of his own office, is when any dea∣leth with the matters of his owne calling, and doth not thrust himselfe into an other mans vocation.

Diligence, is that by which we execute, as well as we can the labours of our office and duty. 2. Thess. 3.10. Rom. 12.11. Prou. 12.4.5.

Or els when we do our workes diligently and faithfully, that we may be the better able to helpe the neede of others also.

Fidelity, is that by which we in our office do sincerely performe that which we haue re∣ceiued or vndertaken to do.

Hitherto concerning priuate iustice in a mans owne vocation.

Iustice, which ought to be performed in fellowship, is eyther distributiue (as we cal it) or commutatiue and interchangeable, as we may say.

* 1.68Distributiue iustice, is that by which we performe to euery one, things agreeable to the condition, state, and dignity of euery one. Rom. 13.7. Honor to whom honor, tribute

to whom tribute. Rom. 12.10.

And that is either appertayning to house and family, or else it is politicall and ciuill.

Iustice appertayning to the house, is that which ought to be exercised and performed either in domesticall fellowship, or in the accomplishment of domesticall or household duties.

This standeth in the holinesse of wedlock, and right guiding of household affaires.

* 1.69Wedlocke, is a lawfull ioyning together of one man and woman, for the bringing forth of issue.

The holinesse of wedlocke doth consist both in a lawfull betroathing of man and wife, and also in the duties of wedlocke or mariage.

* 1.70Betrothing, is a firme & certaine promise of wedlock between two, before fit witnesses appointed thereto: by another name it is cal∣led sponsals or spousals.

Fit witnesses, are those who can testifie the things which are required in betrothings.

And those things are either consent of the parties themselues, or els that the persons be fit for betroathing.

* 1.71Consent is both of the bridegrome and of the bride: & also of the parents, or those who are in steed of their parents, and supply their places.

The consent of the bridegrome and of the bride, must be expressed and plaine, because

wedlockes are ioyned by mutuall consent.

Consent is made and giuen, either with condition, or without condition.

If the consent be made with condition, they are termed betrothings of the time to come, or deliuered in the future tense, as we say.

In which, if the condition made in the be∣ginning of the contract was honest and per∣taining to wedlock, & were not yet fulfilled, the contract is broken or become voide.

Such as are these conditions: to wit, if the parents shall gree: if a conuenient dowrie shall be giuen thereto.

But when there followeth companying, or lying together, they not expecting or waiting for the performing of the condition, that con∣iunction is iudged to be wedlock▪ because the persons agreeing together, haue departed from the condition.

But if the condition be strange, that is to say nothing at all pertaining to wedlock: or if it be filthy, or impossible, thē it is to be reiected by the iudge, as though it had not bin added: neither is the contract to be dissolued for it, although the cōdition be not fulfilled: as that so, craftie dealing & wantonnesse may be for∣bidden in deceiuing the poore & weake sex.

If the consent be made or giuen without condition, they are called betrothings, in the present time or tense, in which the wedlock by a verbe of the present tense, or simply, is promised, and there is euen then the true be∣ginning

of present wedlock.

Now both error and compulsion must be farre remooued from the consent of the bride∣groome and bride.

* 1.72Error is either of the person, or of the con∣dition.

Errour of the person, is when there is deceit as in respect of the parties. As Leah was deli∣uered to Iacob for Rahel.

For this error of the person both the be∣trothings and wedlock may be dissolued or broken.

Therefore Iacob might haue refused or cast off Leah, but he vsed not the strictnesse of his right.

The error of the condition, is when one person knoweth not the state of another.

The error of condition is two fold, for either it pertaineth to the condition of houshold affaires, or respecteth the state of the chastitie of one of the persons.

The error of condition, pertaining to the state of houshould affaires, is, if a woman thinke the bridgroome to be riche, or noble, or to haue no children.

For such an error of condition, the betro∣things or wedlocke, are not to be broken or dissolued, because such an error doth not at all pertaine to the essentiall things of wedlock.

The errour of condition, pertaining to the state of the chastitie of one of the persons, is, if any being ignorant, doth marrie her that is

deflowred, or with child by another.

In such an error the iudgement of Moses is one, and the iudgement of the common law is an other.

The iudgement of Moses is put downe, Deut. 22. chap. which commandeth her to be stoned with stones that was defiled by ano∣ther, which afterward (as though she had bin a virgin) was married to another, if she were accused, & the man asked a diuorcement.

The proceeding of the common law, is two fold: one before their lying together, another after their lying together.

Before the lying together be committed, this proceeding is to be kept.

First reconciliation betweene them is to be assayed, that he who of error married her that was defiled by another, may keepe her, especially if she be modest, & will afterward liue chastly. And this course also wold be ob∣serued, because oftentimes great calamities follow diuorcemēts, of which both the iudge and the actor, must haue speciall regard.

But if the reconciliation doth not proceed, the diuorcement must be made.

For it is better to follow the example of Moses law, then other reasons. For although the iudiciall lawes of Moses doe not pertaine to our states and places, yet we see in them what God alloweth. Furthermore the exam∣ple of Moses law doth more strengthen the consciences, then other argumēts: because by

the testimony of Gods lawe, the Iudges are sure that they doe not contrary to the will of God.

But after the lying together, it is to be de∣termined, that y^e bridegrome or husband may retaine her, which before was defiled by him∣selfe or some other, whether hee married her wittingly or ignorantly.

And that is established euen in our newe constitutions and orders, for three speciall causes.

The first, that their lightnes might not be strengthened who willingly vpon euery and any pretext do forsake their wiues, by what meanes soeuer their mind be altered.

The second is, least through suspicions or some small offences, the innocent parties should come into danger.

The third is this, that secret faults may not be layd open, which is more honest and pro∣fitable to be couered: according to the saying, Loue couereth all faults.

And thus we haue spoken concerning error, which ought to be farre from the consent of the bridegrome and the bride: now concerning compulsion.

Compulsion also ought to be far remoued, for there is no consent or wedlocke, when the person is by force compelled to promise wed∣locke, and in this behalfe or respect many hurtfull errors and offences fall out.

The consent of the bridegrome & bride hath bin handled: now concerning the consent of others that haue interest and right therein.

The consent of others that haue right ther∣in, is either of parents, or of those who are in steede of parents.

* 1.73The consent of parents is of necessity re∣quired: and the betrothings are to be judged voyde, if the parents gaine-say the same be∣fore the commixtion, copulatiō, or lying to∣gether: because the authority of parents is not to be violated or broken.

But it doth belong to the office of the Iudge to consider, when the parents haue a proba∣ble cause of gaine saying, and when there is no probable cause.

But after the copulation or lying together the wedlocke cannot be cut off or broken by the authority of the parents: because the que∣stion is not now of the wedlocke to come: and there should iniury be offered to the wo∣man forsaken or cast off.

The consent of those that are in steede of parents, as for example, of tutors, is not re∣quired of necessity, but for honesty sake only.

So much concerning the consent which is requi∣red to wedlocke: now followeth what persons be fitte.

That the persons may be fit there are re∣quired two things: first, that they be fitte

both in regad of age and also of gifts, necessa∣ry for house keeping or gouernment. 1. Cor. 7.36.40. Prou. 31.10.11.

A full age is required, as which cannot on∣ly giue consent to the match, but is also fit for gouerning of houshold affaires and matters.

* 1.74Therefore, the betrothing of men-chidren vnder fourteene yeares old, and wenches vn∣der twelue, yea though it be made by parents or tutors, is not the beginning of true wed∣locke, & it may be dissolued when afterwards the will of the young folkes doth not like, or commeth not thereto. Neither is that party which is vnwilling to be compelled, which hath not boūd him or her self afterward whē their age was fit for wedlocke, & they might be able by their own iudgement to determine the matter.

The second thing is, that they may be ioy∣ned together, hauing either power to bring forth issue, or by the law of nature.

By reason of hauing power to bring forth issue, such may be ioyned together as are not vnmeet for the cōpanying of wedlock: name∣ly those that are not gelded men, or in whom nature is not hurt, by bewitching or poisning.

* 1.75Gelded men are those, who are altogether vnfit for accompanying of wedlock, whether they be such by nature, or whether they be made vnfit by art, as being gelded.

Such persons are not to be ioyned in wed∣lock,

therefore also the mariages being cele∣brated, when after the space of three yeares, the coldnesse of a gelded man is tried, or in three whole yeare, the healing of the nature being maimed, is attēpted in vain, the Iudge may pronounce that those persons are free. Neither yet then is diuorcemēt made because it was not wedlock: and to the person which hath the sound force of nature there may be granted another lawfull copulation, and the same more fruitfull.

So much concerning those vvho may be ioyned together, as hauing power to bring foorth issue.

By the law of nature, they which are not of kindred in the flesh, may contract matrimo∣nie, Leuit. 8.5. and so forward.

For these are alwaies forbidden to be ioy∣ned together, vnlesse when they are compel∣led by meere necessitie, to wit, when there want persons which are not of kindred in the flesh, as in the first and second beginning of people, the former vnder Adam after creatiō, the other vnder Noah after the floud.

* 1.76Kinsfolks in the flesh, are those who touch vs in the flesh. Leuit. 18.6. & 25.49.

Propinquitie or aliance therefore is tou∣ching in flesh, or neerenesse in bloud.

Kinsfolkes in the flesh, are those who are neare vnto vs, either by nature or by mariage: from whence there is a double aliance in the

flesh that is either by nature, or by mariage.

* 1.77Kinsfolks by nature, are kinsfolkes of ei∣ther of our parents, father or mother. Leuit. 18 12. or else kinsfolkes by nature, are those who descend and come of the same stock.

Wherevpon also they are called cousins in bloud, * 1.78 because they are ioined more neare vn∣to vn by the society of bloud, and of nature.

* 1.79Aliance by nature therefore, or consangui∣nity and cousinage by bloud, is the kindred of persons, which because they do arise of one stock, they are ioined nearer vnto vs by the societie of bloud and nature.

* 1.80A stock is a person from which others are deriued.

And alyes by nature or bloud, are discer∣ned by line and degree.

* 1.81The line, is a discent of alyes by nature de∣riued from one stock.

And that is either right or collaterall.

The right line, is either of kinsfolks ascen∣ding or descending.

Kinsfolks ascending, are first the father and mother: secondly, the fathers father, and mo∣thers father: thirdly the great grandfather, and great grandmother: fourthly the great grandfathers father, and great grandmothers mother: and all other auncestours besides.

Kinsfolkes descending, are first the sonne and the daughter: secondly the nephew and the neece: thirdly the nephewes sonne, and

the neeces daughter: fourthly, a sonne in the fourth degree, a daughter in the fourth de∣gree: fiftly a son in the fift degree, a daughter in the fift degree: & what other childrē souer.

A collaterall or crosse line is two fold: equall or vnequall.

Equall, is that by which alies by nature do equally differ from the common stock.

Vnequall, is that by which alies by nature vnequally differ from the common stock.

Alies by nature, in an vnequall line, are ei∣ther superiours or inferiours.

And both either from the fathers stock, or from the mothers.

Superiours, are first the vncle and the aunt by the fathers side, the vncle and the aunt by the mothers side: secondly, the great vncle & great aunt by the fathers side, the great vncle, and great aunt by the mothers side: thirdly, my fathers vncle and aunt, my mothers vncle and aunt: fourthly, my fathers great vncle and great aunt, my mothers great vncle and great aunt.

Inferiours, are the sonnes of those referred to the superiours.

So much concerning the line: now concerning the degree.

A degree is a differēce or distance of persons from the stock, or of one person frō another.

And that either from the stocke or among themselues vnder the stock.

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But in euery person we must number frō the stock.

* 1.82Which numbring is called a genealogie. For a genealogie is a discent of the generati∣on, counted in order: and the same is so num∣bred, that so the stock being set downe, from which the accounting of the degrees is to be begun, aboue that stock his auncestors must be placed, and beneath the same the sonnes & nephewes are set, and on the sides are added, the brothers and sisters. For example.

• Aram.
• Thare.
  • Abraham.
    • Isaac.
      • Iacob.
        • Ioseph.
• Nachor.

The knowledge of a genealogie, is necessa∣rie for the vnderstanding first of the account of degrees, and secondly the forbidding of wedlock.

* 1.83The reckoning of degrees is required, that we may know by how many degrees persons differ, concerning whose consanguinitie there is question made.

And seeing the line is two folde, right or collaterall, therefore the account of degrees, according to the difference of the lines is two folde also, the one in the right line, the other

in the collaterall line.

In the right line, looke how many persons there are, so many degrees there are, excep∣ting the stock from whēce the account must be begun: as Ioseph doth differ in the third degree from Abraham, Iacob in the second, Isaac in the first.

Therefore the sonne maketh the first de∣gree, the nephew the second, the nephews son the third, the nephewes sons sonne the fourth, and so forth.

In the collaterall line, seeing it is two folde, that is, equall or vnequall, the maner of the reckoning is two folde also: the one in the equall line, the other in the vnequall.

In the equall line, by how many degrees the one person differeth from the common stock, by so many degrees the persons them∣selues differ one from another.

Therefore two bretheren, or a brother and a sister, are by consanguinitie ioined to them∣selues, in the first degree, as Iacob is ioined to Esau in the first degree. So the same man is ioined in the second degree to Rahel & Leah.

BATHVEL.

• Rebecca
• Iacob.
• Laban
• Rahel & Leah.

IEPPHNNE.

• Caleb.
• Axa.
• Cenas.
• Othniell.

Othniel therefore is ioined in the second de∣gree to Axa.

In the vnequall line looke by how many degrees he that is remoued differeth from the stocke, by so many degrees they differ one from another.

THARE.

• Abraham
• Aram
• Sarah.

Sarah differeth two degrees from the stock: therefore she differeth so many degrees from Abraham, and is ioined to him in the second degree.

THARE.

• Abraham
• Isaac
• Nachor
• Bathuel
• Rebecca.

Rebecca differeth in the third degree from the stock: therefore also she differeth frō Isaac in the third degree, in which she was also ioy∣ned to him.

The account of the degrees hath beene handled, now followeth the forbidding of wedlock in respect of the degrees.

* 1.84The forbidding of wedlock according to the double difference of the line, is also two folde: one in the right line, the other in the collaterall.

In the right line all kinsfolkes, both ascen∣ding

and descending are forbidden from mutuall mariages, and that as for the order of nature, so for the reuerence of bloud. Le∣uit. 18.7.

Wherefore if Adam were at this day aliue, he could not mary a wife.

In the collaterall line, forbidding also is two fold▪ the one in the equall line, the other in the vnequall line.

In the equall line, although by Gods law wedlocke was graunted in the second de∣gree: and therefore it was lawfull for the sonnes or daughters of brethren to contract matrimony betweene themselues: yet now by mans law they are forbidden within the fourth degree: that so Gods forbidding might be obserued with greater reuerence.

Iacob married Rachell his cosin germane by the mothers side, to whom he was ioyned in the second degree.

Othmell married Axa, to whom he was also ioyned in the second degree.

And the dispensations which do graunt a commixion in the degrees forbidden in the Text. Leuit. chap. 18. are not of force. For the lawes in Leuiticus, which forbid the com∣mixion of certaine persons, are the lawes of nature and bind all nations. For God or in∣cestuous lusts punished euen the Gentiles, who were without the pollicy & gouernmēt of Moses, and which also were before Moses. As the text in Leu expresly saith, that the E∣gyptians

and Canaanites were punished for incestuous lusts: so Paul punished the Corin∣thian who had touched his stepmother, or had carnally knowen her.

In the vnequall line, wedlockes are for∣bidden by Gods law, in the second degree, because generally God would haue more re∣uerence to be giuen to the superior degree then to the equall▪ because these in the vne∣quall line occupy the place of parents, & chil∣dren. 1. Tim. 5.4.

Therefore the brother ought not to mar∣ry his sister, nor the nephew his aunt by his fathers side, nor his aunt by his mothers side, neither the neece ought to marry her vncle by her fathers side, or her vncle by her mothers side.

Hitherto we haue spoken of alies by nature or by bloud: now of allies by mariage.

* 1.85Alies by marriage, are kinsefolks, of one of the married parties, by reason of the mari∣age contracted betwixt him and the party neare to him in bloud. As Dauid is nothing a kinne vnto Ionathan, but because he mari∣ed the sister of Ionathan to wife, now he is become the kinsman of Ionathan.

Affinity therefore is a nearinesse of per∣sons, which mariage maketh betweene one maried party, and those that are neare in bloud to the other party maried also.

By how many degrees is my kinsman

by bloud, by so many degrees his wife is my kinswoman by mariage: as two brethren are ioyned in the first degree of consanguinity: therefore the wife of my brother is ioyned to me in the first degree of affinity.

The forbidding of wedlocke in the first degree of affinity belongeth to the law of na∣ture. Therefore Herod when he maried He∣rodias his brother Philips wife, committed incest, because Herodias was ioyned to He∣rod in the first degree of affinity.

HEROD.

• Herod.
• Philip whose wife was Herodias.

So Ruben also sinned, because hee defiled the bed of his father Iacob.

Iacob.

Ruben. his stepmother Bala.

Therefore Ruben touched or knew his stepmother in the first degree of affinity.

* 1.86Affininity is not extended very farre, for my kinsmen in bloud are not kinne to my wifes cousins in bloud. I ought to abstain frō my wifes kinsewoman by bloud, and my kinsefolkes by bloud ought to abstaine from my wife, but yet not from my wifes kinse∣folkes by bloud. Wherefore two brethren may marrie with two sisters, for they are not hindered by affinitie. The father & the sonne

may marrie the mother and the daughter.

Thus farre concerning the betroathings which ought to goe before wedlocke: now concerning the duties of wedlocke or mariage.

The duties of wedlocke consist in the iu∣stice of mariage, and in the education of chil∣dren.

The common bond of these duties is a na∣turall affection.

* 1.87A naturall affection, is a naturall loue of the nearenesse of bloud.

Iustice of mariage, is either cōmon to both the maried parties, or proper to the one.

* 1.88The common iustice of both the maried parties is, 1. that both keepe their mariage loue perfect and vndefiled.

2 That they may dwell together with fa∣miliar felowship, and louingly liue together, that their life bee not passed away with sad∣nesse, or they be compelled to seeke comfort abrode, whereupon they may easily incurre infamie or slander.

3 That they mutually loue one another without iealosie, least otherwise they get thē∣selues continual anguish of heart and do mu∣tually giue prouocation and allurement to breake their faith.

Iealousie, * 1.89 is the suspecting of adulterie in the parties that are maried.

If it fall out otherwise, the maried parties learne and feele by experience many discom∣modities:

so that it is either a troublesome or sorowfull matrimonie, or diuorcement fol∣loweth.

* 1.90Diuorcement is a lawfull breaking off of wedlocke.

The causes of diuorcement are onely two: one adulterie. Mat. 5.32 & 19.3.

The other is a forsaking, that is to say, a malicious departing of one of the maried parties, & that without anie iust causes, but either of lightnesse, or vniust impatience, & suffering of the bridle of mariage, or for some other vnnecessary causes. 1. Cor. 7.15.

But in diuorcement there ought to be ob∣serued both the maner of proceeding, & also the time after which a second wedlocke or mariage may be granted to the innocent per∣son.

* 1.91The maner of proceeding comprehendeth both the lawfull knowledge that the Iudges haue, and also the trying of reconciliation, or the pronouncing of the sentence

The maner therefore of proceeding in the case of adulterie, ought so to be framed, that the parties being heard, the accusation may sufficiently be confirmed and proued, so that the guiltie person may be conuicted.

If the person which hath offended be foūd guiltie, and the innocent person doth require that a diuorcemēt be made, the Iudge ought first to trie them both, and to exhort them, that they would returne into sauour & loue

one of them with another.

If the reconciliation doth not proceed, the innocent person may not be compelled to re∣ceiue the guiltie.

But if the person accusing, hath liued ho∣nestly, and doth require the sentence to be pronounced, it ought to be pronounced thus: Sith the person which hath offended, hath by his wickednesse dissolued wedlock, the iudge by the authoritie of the Gospell doth pro∣nounce the innocent person to be free, and doth expressie graunt him, that according to his conscience he may safely and godlily ma∣rie another.

But the condemned person ought to be pu∣nished by the ciuill magistrate, to whome it belongeth to punish adulterie, either by exile that the guiltie person might be driuen out of those places, where the innocent person li∣ueth, to whom the other, to wit, the condem∣ned persō, is to be esteemed as dead: or else by some other punishment, which the magistrat shall iudge conuenient.

And thus the maner of proceeding in the case of adultery ought to be framed and ordered: the maner of proceeding in the case of forsa∣king, now followeth to be handled.

* 1.92The proceeding in the case of forsaking, ought so to be framed and ordered, that the petition of the accuser being heard first, there should be lawfull triall made. That triall or

knowledge consisteth in this, that it may be tried, whether the person be rightly forsaken or no: whether the coulour of forsaking be not vsed to couer lightnesse or vnfaithfulnes.

For he is not a forsaker, who is absent ei∣ther because of some duty, as an ambassador, or souldier, chosen by lawfull authoritie to go a warfaring: or else by the will of his wife, as if he be absent some where for marchan∣dise, or about some other honest businesse: or be held in captiuitie: or be caried away, if namely the case into which the husband fal∣leth be such, as it doth not change the affecti∣on of the wife, that is to say, if there be no such wickednesse committed, wherby other∣wise wedlock may be dissolued. Furthermore after it is knowne that the person is indeed forsaken, the person forsaking is to be called into iudgement by lawfull citing, done and affixed in the publike place, that so he may appeare within a certaine time, set and ap∣pointed therefore.

If the person forsaking doth not appeare within the set time, the testimonies cōcerning the integrity of the innocent person are to be heard, & that partie is to be pronounced free.

Hitherto we haue spoken concerning the maner of proceeding in diuorcement: now we must speake of the time after which another wedlock may be graunted to the innocent person. * 1.93

There is a two folde consideration of the

time, after which another wedlock is gran∣ted to the innocent person, one in the case of adulterie, another in the case of forsaking.

In the case of adultery the time is not pre∣scribed to the innocent person, after the thing is once iudged.

In the case of forsaking, wedlock is to be graunted, if it do certainly appeare, that the persō forsaking either is dead, or hath in some place by committing adulterie, violated ma∣riage, or would not appeare though he had knowledge of the scitation.

Otherwise the person forsaken ought to expect: for it falleth out that euen after nine yeares, the husband sometime returneth, e∣specially if any be taken in warre in Turkey, or other where he beholden by the enimies in captiuitie.

Hitherto concerning common iustice of both the maried parties: now of that that is proper to one of them.

Iustice proper to one of the maried parties, doth peculiarlie appertaine either to the of∣fice and dutie of the husband or of the wife.

The office of the husband, is first to defend his wife, Col. 3.19.

* 1.942 Decently to vse his wife in ornaments & other necessaries. For she is not to be vsed or intreated as a handmaide or seruant, but as a fellow, because she was formed not out of the feet, but out of the side of man.

3 Gentlely, if need be to correct and admo∣nish her, not angerly and sharply, least she be prouoked.

* 1.95The dutie of the wife, is first to be subiect to her husband. Ephes. 5.22. Coloss. 3.18. 1. Pet. 3.1.

2 To be chaste and shamefast, modest and silent, godly and discreete.

3 To keepe her selfe at home, for the good gouernmēt of her family, not to stray abroad.

Hitherto concerning the iustice of mariage: now concerning the education of children.

The education or bringing vp of children, comprehendeth both the duties of parents and children.

* 1.96The duty of parents, is first to sustaine their children with food and raiment. 1. Tim. 5.8.

2 To bring vp their children in learning, & discipline or instruction of the Lord. Eph. 6.4. Colos. 3.21.

3 Moderately to vse their fatherly power. that they do not grieue their children, & pro∣uoke them to anger. Eph 6.4.

* 1.97The dutie of children, is both to honour their parents. Eph. 6.1. Col. 3.20. and also to a∣gree among themselues. Psal. 133.1. and mu∣tually to loue and helpe one another.

Honour towards parents, comprehendeth reuerence, obedience, and beneficence or libe∣ralitie towards their parents. Leuit. 19.3.

Matth. 15.1. Mar. 7.11.12. Christ sheweth out of the fifth commaundement, how children should do well to their parents.

Ioseph is a singular example of beneficence towards his parents and kinsfolkes, who brought into Egipt, and liberally nourished, not onely his father, but also his brethren (by whom he was sharply and vngently entrea∣ted and sold) and their whole family being vexed with very sore famine.

Hitherto concerning the holinesse of wedlock: now touching the disposing of houshold affaires or matters.

The disposing of houshold affaires, con∣sisteth in the duty both of maisters, and also of seruants.

* 1.98The dutie of maisters is, first, moderatelie to vse their authority ouer their seruāts Eph. 6.9

And that is done two wayes: first, if the maisters do not grieue their seruants with o∣ouermuch labour, and do alwaies remember that they are not asses but men: secondly, if they do quietly gouerne them, and also quiet∣ly chide them, when they haue neglected their dutie, least they be prouoked with ouer hard words, and that they remember, that they al∣so haue a Lord in heauen, with whom there is no respect of persons. Eph. 6.9.

2 Bountifully to reward the labour of their seruants, least being compelled by necessitie they should steale.

* 1.99The duty of seruants is, first from their hearts to performe the labours that their mai∣sters commaund them. Ephes. 6.5.6.

2 To be faithfull in things commited to them by their maisters, that so they may keepe their goods.

3 To obserue the vprightnesse of maners, that the wife, the sonnes and daughters, or o∣ther fellow seruants, be not corrupted by their bad counsels.

A iustice as pertaining to a houshold or fa∣milie hath bin thus set forth: ciuill iustice doth now follow.

A ciuill distributiue iustice, is that which ought to be performed in a politick societie.

And that is due either to euery one, or to some few.

To euery one is due, truth, sinceritie faith∣fulnesse, gentlenesse, * 1.100 and dutifulnesse.

Truth is that by which we do constantly loue & embrace true opinions, we speak true things, and both in our speach and gestures auoide deceitfull concealings and clokings of matters.

To it is contrary lying, and a deceitfull concealing of the truth.

Sinceritie, * 1.101 is when the tongue and gesture agree with the heart.

To it is contrary counterfeiting and fai∣ning.

Faithfulnesse, * 1.102 is that by which we keep our

promises and couenants.

To it is contrarie deceipt, and breaking of faithfulnesse or fidelitie.

Gentlenesse, * 1.103 is that by which we iudging iustly of others, do attribute those due prai∣ses to them, which they deserue.

To the same vertue it belongeth to take all things in good part, not to backbite our neigh¦bour, and not to giue eare to backbiters.

To gentlenesse is contrarie, quarelling, or backbiting, a foolish credulitie or beleefe, suspition and distrustfulnesse.

Quarelling, * 1.104 is a malitious taking of some thing in euill part.

Dutifulnesse, * 1.105 is that by which wee with outward due honour, embrace and reuerence those that are our superiours, by age, state or gifts. Rom. 12.

And that either in graunting to them the preheminence of speech, seate, and euerie a∣ction: or in gestures meete and fit according to the circumstances.

Hitherto concerning ciuill distributiue iustice, which ought to be exercised towards euery one: now followeth that which is to be exercised towards some fewe.

A ciuill distributiue iustice, which ought to be exercised toward some few is two fold: thankfulnesse and submission.

Thankfulnesse, * 1.106 is a vertue by which wee

declare that we are thankfull towards our be∣nefactors.

And that againe is either of the mind, or of the deed.

The thankfulnesse of the mind is that by which we thanke our benefactor for benefits bestowed on vs. * 1.107

And that is declared both in giuing thāks for benefits receiued, we holding fast the me∣morie of them, & commending thē amongst others, and by godly wishes praying heartily for the good successe of those that deserue wel of vs: and also in bearing a verie readie mind to recompence the fauors receiued.

Thankefulnesse of the deed, is when we in deed, that is to say, in gifts and duties, re∣quite the benefites that haue bene bestowed vpon vs.

To thankfulnesse is contrary vnthankful∣nesse, and an vniust and vnlawful gratifying for benefits receiued.

Thus farre concerning thankefulnesse: now concerning submission.

Submission is a distributiue iustice, which is due to the politicke magistrate by the sub∣iectes that are vnder him.

And that consisteth in obedience towards lawes and in the bearing of publike burdens. Rom. 13.1. Mat. 17.27. & 22.21. 1. Pet. 2.13.

To it is contrarie sedition, stubburnnesse, a faining of submission, & a wicked bondage,

especially in idolatrous and vniust matters.

Hitherto concerning distributiue iustice: now concerning commutatiue iustice.

* 1.108A commutatiue iustice, is that by which we according to our couenant, keep an equi∣tie in our bargaines and contracts: or else, it is that by which we so deale with our neigh∣bour in contractes, as we would desire to be dealt with our selues.

Hitherto concerning priuate iustice: now concerning publike iustice.

* 1.109Publike iustice, is that which the publike Magistrate ought to exercise to preserue in safety the cōmon state of the subiects. 1. Ti. 2.2.

* 1.110A Magistrate is a publike person, lawfully bearing rule ouer subiects. Rom. 13.1. Or he to whom it is granted to cōmand by authoritie.

Publike iustice is either in peace or warre.

* 1.111Iustice in peace, is that by which the com∣modities of the subiectes are rightly ordered and gouerned in the time of peace.

And it is seene in the publishing and exe∣cution of lawes.

* 1.112The publishing of lawes ought to respect the prosperitie & good estate of the subiects.

That prosperitie and good estate doth not onely consist in businesses pertaining to this life: but also or especially in this, that in the first place the true worship of God should be of force, from which alone all true felicitie

doth proceed. Deut. 17.18. 2. Sam. 6.1. King. 2.27. & 11.11. Psal. 75.11.

* 1.113The execution of lawes, is a bringing of thē to effect, for the preseruation of the pub∣like discipline. Rom. 13.3.

And it is two fold: the defence of subiects, and brideling of euill men.

Of the defence of subiects there are two parts, the procuring and conseruation of the good estate of the subiects, and the aiding of them, who haue iust cause against the iniqui∣tie of others.

The brideling of euil men, is another part of the execution of lawes, by which punish∣ments are inflicted on the guiltie.

In the punishment is vsed either strictnesse or clemencie.

Strictnesse, * 1.114 is that by which according to the strict law, or rigorous seueritie of lawes, & that without mitigation, the punishment for the sinne pronounced after a lawfull ma∣ner, is inflicted on the sinfull offender. Psal. 102.1.5.8.

To strictneste is contrarie impunitie, and tyrannie or outragiousnesse, or crueltie and ouer much rigor.

Clemencie, * 1.115 is that by which for iust & suf∣ficient causes, the punishment is remitted or mitigated to the guiltie. In Greeke it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, equitie. Psal. 102.1.

To clemencie is contrarie tendernesse and softlinesse, which doth not only mitigate, but

euen dissolue the bonds of lawes: & crueltie.

* 1.116In the execution of lawes there must be no partialitie or respect of person, which is, an vncorrupt execution of lawes without acce∣pting of persons. Psal. 82.1.2. Chro. 19. Deut. 1.16. & 16.18. Prou. 24.23.

* 1.117To it is contrarie, the accepting or respect of persons, which is to attribute iust things to vniust men, or rewards to them that de∣serue not the same.

Thus farre concerning the iustice of the magi∣strate in peace: now concerning iu∣stice in warre.

* 1.118Iustice in warre, is the administring of war with equitie. Luc. 3.14.

Warre, * 1.119 is a necessarie defence against pub∣like violence, or a iust punishment for hay∣nous iniuries, which is vndertakē with force of armes by an ordinarie power. Iud. 8.19. & 20. throughout the whole chapter.

Of iustice in warre there are two parts: the vndertaking of warre only for a iust cause, & the preseruing of martiall discipline.

The end of the second booke of the Definitions and partitions of Diuinitie.

To God alone be glorie.

Notes

• * 1.1

  Of hypocrisie.
• * 1.2

  Of the adioynts of good works.
• * 1.3

  Of the childlike feare of God.
• * 1.4

  Of securitie.
• * 1.5

  Of constancy▪
• * 1.6

  Of wisedome.
• * 1.7

  Of an holy zeale.
• * 1.8

  Of the worship of God.
• * 1.9

  Of humility.
• * 1.10

  Of confidence in God.
• * 1.11

  Of a liuely faith.
• * 1.12

  Of righteous∣nes by faith.
• * 1.13

  Of a hid faith.
• * 1.14

  Of hope in God
• * 1.15

  Of patience.
• * 1.16

  Of calling vp∣on God.
• * 1.17

  Of prayer.
• * 1.18

  Of worshipping the mediator Christ.
• * 1.19

  The expoun∣ding of the Lords prayer.
• * 1.20

  I. Petition.
• * 1.21

  II. Petition.
• * 1.22

  III. Petition.
• * 1.23

  IIII. Petition
• * 1.24

  V. petition.
• * 1.25

  VI. Petition.
• * 1.26

  Blessing.
• * 1.27

  Of an oath.
• * 1.28

  Of thankesgi∣uing.
• * 1.29

  Of the confes∣sion of the truth.
• * 1.30

  Of heresie.
• * 1.31

  Apostasie.
• * 1.32

  Of Ecclesiasti∣call rites.
• * 1.33

  Of the sancti∣fying of an ho∣ly day.
• * 1.34

  Of a godly or religious fast.
• * 1.35

  Of a vow.
• * 1.36

  Of sacrifices.
• * 1.37

  Of the holy times in the old Testament.
• * 1.38

  The Sabaoth.
• * 1.39

  Of the holines in the old Te∣stament.
• * 1.40

  Of the Lords day.
• * 1.41

  Of Vertue.
• * 1.42

  Vice.
• * 1.43

  Of Chastity.
• * 1.44

  Of shamefast∣nes.
• * 1.45

  Of thriftines.
• * 1.46

  Humanity.
• * 1.47

  Ciuility.
• * 1.48

  Modesty.
• * 1.49

  Grauity.
• * 1.50

  The right vse of the tongue.
• * 1.51

  Gentlenes in speech.
• * 1.52

  Elegancy of manners.
• * 1.53

  Cleanlinesse of attire.
• * 1.54

  Modesty.
• * 1.55

  Submission.
• * 1.56

  Docility.
• * 1.57

  Mildnesse.
• * 1.58

  Long suffe∣rance.
• * 1.59

  Quietnesse.
• * 1.60

  Christian loue.
• * 1.61

  Liberality.
• * 1.62

  Almes.
• * 1.63

  Bountifulnesse.
• * 1.64

  Dutifulnesse.
• * 1.65

  Gratification.
• * 1.66

  Hospitality.
• * 1.67

  Of iustice.
• * 1.68

  Of a distribu∣tiue iustice.
• * 1.69

  Of wedlocke.
• * 1.70

  Of betrothings.
• * 1.71

  Of consent in wedlocke.
• * 1.72

  Error in wedlocke.
• * 1.73

  Of the consent of parents.
• * 1.74

  The betroth∣ing of boyes and wenches.
• * 1.75

  Gelded men.
• * 1.76

  Kinsfolkes in the flesh.
• * 1.77

  Kinsfolkes by nature.
• * 1.78

  Consanguins.
• * 1.79

  Aliance or con∣sanguinitie.
• * 1.80

  A stock.
• * 1.81

  The line of Alyes.
• * 1.82

  A genealogie.
• * 1.83

  Of the recko∣ning of degrees
• * 1.84

  Of the ••o••••id∣ding of ••••••l••••k
• * 1.85

  Of alyes by mariage and affinity.
• * 1.86

  Of the bound of affinity.
• * 1.87

  A natural af∣fection.
• * 1.88

  The duty com∣mon to both maried parties.
• * 1.89

  Iealousie.
• * 1.90

  Of diuorcemēt.
• * 1.91

  The proceeding in deuorcemēt for adulterie.
• * 1.92

  The procee∣ding in di∣uorcement, for forsaking
• * 1.93

  Of the time of granting wedlock, the diuorcement being made.
• * 1.94

  The dutie of the husband.
• * 1.95

  The dutie of the wife.
• * 1.96

  The dutie of parents.
• * 1.97

  The dutie of children.
• * 1.98

  The duty of Maisters.
• * 1.99

  The dutie of seruants.
• * 1.100

  Truth.
• * 1.101

  Sinceritie.
• * 1.102

  Faithfulnes.
• * 1.103

  Gentlenesse.
• * 1.104

  Quarelling.
• * 1.105

  Dutifulnesse.
• * 1.106

  Thankefulne••.
• * 1.107

  Thankefulnes.
• * 1.108

  A cōmutatiue iustice.
• * 1.109

  Publike iustic••
• * 1.110

  A magistrate.
• * 1.111

  Iustice in peace.
• * 1.112

  The publishing of lawes.
• * 1.113

  The execution of lawes.
• * 1.114

  Strictnesse.
• * 1.115

  Clemencie.
• * 1.116

  VVithout ac∣cepting of per∣sons.
• * 1.117

  Accepting of persons.
• * 1.118

  Iustice in war
• * 1.119

  VVarre.