THE CHRISTIAN DIVINITIE, Contained in the Divine Service of The Church of ENGLAND: Summarily, and for the most part in [...], ac­cording as point on point dependeth, con [...]ded; and with the holy Scriptures plainly and plentifully confirmed: Written for the furtherance of the Peoples under­standing in the true Religion established by publike Authoritie, And for the increase of Vnitie in that godly truth eternall.

BY EDMVND REEVE Bachelour in Divinitie, and Vicar of the Parish of Hayes in Middlesex.

IER. 6.16.

Thus saith the Lord, Stand yee in the wayes, and see, and aske for the old paths, where is the good way, and walke therein, and yee shall finde rest for your soules.

AVGVSTINVS.

Vtile est de iisdem quaestionibus plures à pluribus fieri libros, diverso style; non di­versa fide.

LONDON, Printed for Nicolas Fussell and Humphrey Mosley, at the signe of the Ball in Pauls Church-yard. 1631.

TO THE MOST HIGH AND MIGHTIE PRINCE, CHARLES, By the Grace of God King of Great Britaine, France and Ireland, Defender of the Faith, &c.

MOST dread Sove­raigne, The holy Fa­thers of the Church, out of their due con­sideration of the de­fects of these times, having in the liturgie for the late Fast taught to pray, O Eternall God, and most gratious Father, wee confesse that by our manifold transgressions, we have deserved whatsoever thy Law hath threatned against sinners, Our contempt [Page]of thy Divine Service is great, and wee heare thy word, but obey it not. Our charity to our neighbour is cold, and our devotion to thee is frozen. Religiō is with us, as in too many places besides, made but a pretence for other ends then thy Service; and there hath beene little or no care among us to keepe truth and peace together, for the preserving of our Church and State. Forgive us, O Lord, forgive as these, and all other our grie­vous sinnes, &c. Have thereby signi­fied to all Pastours and Ministers of the Church, that they should doe their part, towards the repairing of those decayes in many peoples mindes & conversations. The which most necessary signification beeing proceeded from them, who in the Clergie are endued with the amplest understanding in all matters of Reli­gion, [Page]hath incited me (though the most unworthy amōg the labourers in the Lords harvest) unto greater accuration in my function, and ther­to through helpe of the Divine grace for to compile this worke. The which now with all humility I present unto your most sacred Majestie. And al­though it is for the most part but as it were a collection of sentences out of the Divine Service Bookes of the Church, for to put the common peo­ple in more remembrance and consi­deration of what therein is delivered concerning the principall points of Christian Divinity, and a quotation of Scriptures witnessing the same; yet unto all, which unfainedly endea­vour to know the will of God for to live obediently unto it, and will un­partially read through and seriously [Page]consider every delivery therein, it will appeare to be a worke profitable for to make more knowne unto the laity the established Doctrine of the Church, & to further them in learn­ing their duty towards God, & your Highnesse, and their neighbours. Yea it will awake many out of their sleepe of ignorance, and cause all such as are upright of heart, to say, Surely the Lord is in this place, and we knew it not: The everlasting truth of the E­ternall God is abundantly delivered in the publike prayers, exhortations, and Homilies of the Church of Eng­land, and we tooke none or but little notice of it. Notwithstanding there will not be wanting spirits of disobe­dience, which will calumniate the work, and me by reason of the same. Wherefore I humbly crave of your [Page]most sacred Majesty, that since things of this quality are subject to the cen­sures of persons ill-meaning and wise in their owne eyes, it may receive pa­tronage from your most gracious Highnesse. Your Majesties father a Prince of most worthy & ever bles­sed memory, all the time of his happy Reigne over us, shewed most pious zeale towards maintaining the Di­vine Service of the Church; and for confirmation thereof caused the Pro­clamation made for the authorizing and uniformitie of the Booke of Cōmon Prayer to be used through­out the Realme, to bee printed with the said booke; and also the booke of Homilies to be reprinted. The like most godly care to conserve & main­taine the Church in the unity of true religion, your Highnesse in that most divine and ever most memorable de­claration [Page]afore the Articles of the Church of England, hath, unto the great comfort of all your Majesties loyall & religious people, manifested & testified. The Lord of heaven and earth blesse your Highnes with ma­ny & happy yeares, That as his hea­venly hand hath enriched your Ma­jesty with many singular & extraor­dinary graces, So your Highnes may be the mirrour of the world in this latter age (as most truly it already is) for the prudent and zealous defend­ing of the true Catholike and Apo­stolike faith, unto the honour of that great God, and the good of his Church, through Iesus Christ our Lord and onely Saviour,

Your Majesties most humble and devoted subject EDMVND REEVE.

To the Reader.

HAving composed a summe of Divinitie out of the bookes of the Divine Service of the Church of England, Whereas [...]n tius work thore is often menti­on ma [...]e of the Church, therby (wheresoever it is used for to signfi [...] those unto whom all people owe most faithfull obedienc [...]) is to be understood: the Church re­presentative, where of the 139. Canon faith: [...]hosoever shall hereafter [...]f [...]i [...] me, that the sacred Synode of this Nation in the name of Ch [...], and by the Kings Authority assemb [...]ed, is not the true Church of England by representation, let him bee ex­communicated, and not restored untill her repent and publikely revoke his wicked errour. And Canon 140. saith: Whosoever shall affirme, that no manner of person either of the Clergy or Laity not being themselves particularly assembled in the said sacred synode, are to be subject to the de [...]rces thereof in causes Ecclesiasticall (made and ratified by the Kings Majesties Supreme Authority) as not having given their voyces unto them: let him be excommunicated, and not restored untill hee repent and publikely revoke that his wicked errour. it is neces­s for mee in some wise to declare their Authoritie, that they with whom the said bookes are not in due ac­count, may have no just cause, either of un­dervaluing the deliveries taken forth of them, or of light esteeming this worke a collection of the same. If all the authorized writings of a godly and learned Divine are much to be regarded, then how much more are those writings to bee esteemed, which are set forth by publike Authority, as of the Roy­all Majesty, of the Archbishops, Bishops, and the rest of the representative Church of Eng­land, are assented unto by all the rest of the Clergy, and are confirmed by Act of Parlia­ment. [Page]That the booke of Common prayer is thus established, the Act for the uniformi­ty of Common prayer, set in the beginning thereof, testifieth. Also every one, which en­treth into the Ministery of the Church of England, first subscribeth, That the booke of Com­mon prayer containeth in it nothing contrary to the Word of God, and that it may lawfully so bee used, and that hee himselfe will use the forme in the said booke prescribed in Publike prayer, and admini­stration of the Sacraments, and none other. As it is in Canon 36. That the booke of ordering of Bishops, Priests, and Deacons is likewise ratified, the six and thirtieth Article of the Re­ligion established, declareth, saying: The Book of Consecration of Archbishops, and Bishops, and ordering of Priests and Deacons, lately set forth in the time of Edward the sixt, and confirmed at the same time by Authority of Parliament, doth con­taine all things necessarie to such Consecration and ordering: neither hath it any thing that of it selfe is superstitious and ungodly. And therefore, who­soever are consecrated or ordered according to the Rites of that booke, since the second yeare of the a­forenamed King Edward, unto this time, or here­after, shall be consecrated or ordered according to [Page]the same Rites, we decree all such to be rightly, or­derly, and lawfully consecrated and ordered. That both the bookes of Homilies now printed in one Volume and distinguished in­to two Tomes, are approved by the whole Clergy, it is manifest by every ones subscripti­on unto the third Article to be subscribed un­to, afore receiving any order or degree in the ministery, whereof the words are, That he al­loweth the book of Articles of Religion agreed upon by the Archbishops, In Canon 36. and Bishops of both Provinces, and the whole Clergie in the Convocation holden at London in the yeare of our Lord God, one thou­sand five hundred sixtie and two: and that he ac­knowledgeth all and every the Articles therein con­tained, being in number nine and thirty, besides the Ratification, to be agreeable to the Word of God. And in the five and thirtieth Article therof it is said, The second booke of Homilies, the severall ti­tles whereof we have joyned under this Article, doth containe a godly and wholesome Doctrine, and necessary for these times, as doth the former booke of Homilies, which were set forth in the time of Ed­ward the sixt: and therefore we judge them to be read in Churches by the Ministers diligently and distinctly, that they may bee understanded of the [Page]people. The Eleventh Article concer­ning the justifi­cation of man, referreth unto the Homily of Iustification, wherein the most whole­some Doctrine thereof, and ve­ry full of com­fort, is more largly expres­sed. In the booke of Com­mon Prayer, in the Rubrick after the Nicene Creed the Ho­milies are men­tioned. It is required that the booke of Homilies be in every Church. Canon 80. And Canon 49 requireth Ministers not allowed Prea­chers to reade the said Homi­lies, For the con­firmation of be true saith and for th [...]d [...] ­str [...]l [...] and [...] disication of the people. The great authority of the Homilies may also appeare out of the Titles of both Tomes of them. The Title of the first Tome is, Certaine Sermons or Homilies appointed to bee read in Churches, in the time of the late Queene Elizabeth of famous memory And now thought fit to be reprinted by Authority from the Kings most Excellent Majesty. The Title of the second is, The second Tome of Homilies, of such matters as were promised, and entituled in the former part of Homilies: set out by the Authority of the late Queenes Majesty: and to be read in every Parish Church agreeably. There are no writings of any Author whatsoever, whereunto the Church ascribeth so much authority, as to the Bookes of Divine Service, having ordained them on­ly together with the holy Scriptures to bee publikely read in every congregation of the Land. Now some will say, It appeareth by these relatings, that great is the respect which we owe unto the said bookes of the Church; but yet we are to receive no delivery in them, but what we know agreeth with the Word of God. In which saying of many of these times there is contained a greater defect, than all doe observe therein. For first by so saying, [Page]they attribute not such authority, as is due un­to the Church their Mother; they duely ac­knowledge not her loyalty unto Christ her Head. S. Paul propoundeth the Church her fi­delity or faithfull obeience to be a patterne for imitation, where he saith: As the Church is sub­ject unto Christ, Eph. 5.24. so let the wives bee to their owne husbands in every thing. Put case, that in that her fundamentall Doctrine there were some deliveries not in all respects so perfect as are the Scriptures of God our Father, yet it is a­gainst her loving nature and prudence to pro­pound unto us any matter for our hurt. Yea, what we suppose to be imperfect, wee may make that use thereof, for which it was by her intended, and be much benefited there­by. Secondly, by that their limitation they imply, that they have an ability to judge the understanding and wisdome of their mother. And if they bee demanded, whence they have received so great an extraordinary abilitie, as to judge of their mother the Church her know­ledge and Doctrine? The common answer is, by their reading the holy Scriptures: They not seriously considering what is written in them also, Acts 8.30, 31. That how can one reading the ho­ly [Page]Scriptures understand them, except some man guide him? Malachi 2.7. And that the Priests lips is to keepe knowledge, and the people is to seeke the Law at his mouth. The Clergie of the Church is to teach the common people of the same. The lay people in their under­standing, and applying the Scriptures are to be guided by the Priesthood or Clergy. And before it hath beene declared, that the univer­sall Clergy with one mouth and consent have borne witnesse, That there is not any thing in the Booke of Common Prayer, which is contrary to the Word of God: And that the booke of Ho­milies doth containe a godly and wholesome Do­ctrine, and necessary for these times to bee under­standed of the people. Seeing then all the guides in the Church, all the ordained keepers of knowledge, all such from whom the peo­ple are appointed to seeke the Law, or spiri­tuall instruction and teaching, doe testifie to­gether the truth and profitablenesse of the bookes of the Divine Service, can any one justly accept against any deliverie in them, unlesse he doe assume unto, himselfe for to outsee the whole Clergy of the Church of England? The Lord Iesus Christ hath so greatly [Page]confirmed the authority of his Church, that he hath said: Mat. 18.17. Whoso neglecteth to heare the Church, let him (or her) be unto his people as an Heathen, and a Publicane. Wherefore it is our bounden duty most diligently to heare, read, and meditate on every particular delive­ry in those fundamentall bookes composed by the perfectest wisdome of the Church our mother, and to frame our mindes and lives according to every prescription in the same, which doth in any wise concerne us. And we thus honouring the Church our spirituall Mother, God our heavenly Father will give us his blessing, Hee will send us light in our un­derstanding, readinesse and obedience in our will, discretion in our words and actions, true, serious, and loyall indeavours, As wee are taught to pray for; in the lat­ter part of the Prayet next af­ter the Letany in the late Fast Booke. for the peace and prosperity of Ierusalem, the unity and glory of this Church & State; That so we may love it, and prosper in it, full of grace in this life, and be filled with glorie in the life to come, through Iesus Christ our Lord. Amen.

An Advertisement.

SInce the 2 Tim. 3.1.2.3.4. time that Isa. 5.21. Wisedome in ones owne eyes, and prudence in ones owne sight, hath so much abounded, it is familiar with very many, when they see or heare any thing delivered concerning religion, if it be a matter which they affect not, presently to passe an hard censure thereon, though the deliverie be the very established doctrine or discipline of the Aposto­licall Church of England by Law established under the Kings Majesty. The Rom. 3.13.14 Ps. 140.3. poyson of aspes is under the lips of many, Who say, with our Ps. 14.4.3. tongue will we pre­vaile, our lips are our owne, who is Lord over us? The holy Prophet saith, The Lord shall cut off the tongue that speaketh proud things. The holy Apo­stle saith, 1 Tim. 3.16. Without controversie great is the my­sterie of godlinesse: And though the men of God have signified that the Holy Scriptures divinity is partly Heb. 5.12. milke for babes or little children in 1 Cor. 1.3. Christ, partly Heb. 5.14. strong meate for the 1 Ioh. 2.13.14. young men, and partly hidden Rev. 2.17. Manna for the fathers in God; also that naturall ones 1 Cor. 2.14. cannot know the things of the Spirit of God, because they are spiritually discerned; yet notwithstanding so out­ragious is the pride and arrogancie of many, (who since they came to the yeares of discretion, have made no pro­gresse in regeneration or the new birth, unto the Rom. 2.2. renew­ing of their mind, and the amendment of their Philip. 1.27. 1 Pet. 2.12. 1 Pet. 1.15. Eph. 4.22. conver­sation, according to Gods Holy word) that rashly they 2 Pet. 2.12. will speake evill of the things, which they understand not: and (as the Apostle saith) 1 Tim. 1.7. desire to be teachers, understanding neither what they say, nor whereof they affirme. Moreover how contrary minded soever [Page]each is to other, yea, how greatly different they are from the minde and life prescribed in the Divine Service of the Church, (whom some of them sometimes will acknow­ledge to be their Mother;) Yet each one taketh for gran­ted that the grounds in his Prov. 21.2. Prov. 12.15. owne minde are the right, and that the grounds in all Philip. 2.3. others mindes, in any man­ner differing from his, are the wrong: and withall every one for the most part of the aforesaid unhumbled heart, by his owne imagined-right groundes, without any feare of the Eternall Almighty God, and without any reverence unto the Supreame divine Wisedome of Christs holy Church, contained in the bookes of her publike worship, will 2 Pet 2.10. presume to be able to judge of, yea, will assume con­fidence and boldnesse (or rather most damnable audacious­nesse) to condemne deliveries in the aforesaid bookes, which the Soveraigne Majesty hath ratified, and the most reverend Fathers the Archbishops, and all the right re­verend fathers the Bishops, and the rest of the whole Clergie (not any one excepted, Quod medico­r [...]m est, promit­tunt [...]edi [...]: tractant Fa [...]i­lia fabri, Sola Scripturarum ars est, quam si [...]i pass [...] omnes vendicant. Hanc garrula anus, hanc delirus se­ne [...], have Sophi­sia ver [...]sus, ha [...] universi praesumant, lace­ra [...], docent ante­quam discant. Hier [...]nymus in epissola a [...] Pau­ [...]aum presbyte­rum de om [...]bus divine h [...]storia. libris. which hath entred into holy orders according to such manner and sort, as by the Eccle­siasticall Law it is appointed) have allowed, and by sub­scription have witnessed the same. But let the unpartiall reader of this treatise following, where doubt about any matter may arise, throughly consider the Holy Scriptures, which either are expressed, or in the margent but quoted, for the confirmation of the point mentioned. And let none except here against, because the deliveries are in no Philosophicall method, but in the most vulgar plainnes: for all hereof is written for the furtherance of the laity; and aswell in termes, as in forme and manner accommodated unto the meanest capacity. All teachers which study to edifie their auditory, doe well know, that it is farre easier to expresse their mindes in divine matters, so as the lear­ned may comprehend, than as the unlearned may but a [Page]litle apprehend. It is written concerning Christ for our example, that Mark. 4.33. hee spake the word unto the people, as they were able to heare it. There are now extant in English sundry bookes very profitable, which few of the common people doe make use of, for that their style and words for the most or a great part are for Schollers read­ing onely. Great was the divine Wisedome of the Church in setting forth her Homilies in so familiar a manner. And by those most sacred Sermons all Pastours and teach­ers should take 2 Tim. 1.13. example how to frame their meditations unto their auditories easiest and speediest edification. Fur­thermore, let none expect to finde any common place of di­vinity here fully handled; but let this worke be accounted only an introduction into the bookes of the divine Service, where, as in an Ocean of divine truth, there may bee had a great abundance of information both touching he mat­ters ensuing, and also concerning many more. This book may be used as a finger of one, that pointeth us unto such places, as we have not throughly taken notice of afore. Also the godly reader shall perceive that every one which Mat. 5.6. hungreth and thristeth after righteousnesse, to have within him more and more the Phil. 2.5. 1 Cor. 2.16. minde of Christ, and to have the life of Iesus more and more made 2 Cor. 4.10, 11. manifest in his body, may forth of every Chapter following receive some light unto the apprehending of everlasting truth in the matter there treated on. Lastly, Seeing that in the bookes of divine Service there are such heavenly senten­ces and speeches; even as the learned are delighted in reci­ting the sayings of the Fathers of the Greeke & Latine Churches; so should wee unto Exod. 20.12. 1 Cor. 4.15. Ecclus. or Ec­clesiasticus. 8.8.9. due honouring of the Fa­thers of our owne English Church, enable our selves to say on every point of divinity, that which they have with one consent, out of their farre most profound judgements delivered unto us in an incomparable divine manner.

A Table of the CHAPTERS in generall.

  • CHAP. 1 THat there is a God. PAG. 1
  • CHAP. 2 That there is a Trinity in the Godhead. PAG. 3
  • CHAP. 3 Of God the Father. PAG. 4
  • CHAP. 4 Of God the Sonne. PAG. 5
  • CHAP. 5 Of God the Holy Ghost. PAG. 7
  • CHAP. 6 Of certaine Attributes unto God. PAG. 9
  • CHAP. 7 Of the Creation of the World, and of the Angels in speciall. PAG. 13
  • CHAP. 8 Of the Creation of Man, and of his estate in Inno­cencie. PAG. 15
  • CHAP. 9 Of Mans falling from God, and of the Misery of mankinde thereby. PAG. 16
  • CHAP. 10 Of Gods Calling Mankind. PAG. 18
  • CHAP. 11 Of Iustification. PAG. 19
  • CHAP. 12 Of the true and liuely Faith. PAG. 22
  • CHAP. 13 Of the Faith in the People of God which lived afore the Incarnation of our Lord Iesus Christ ever since the fall. PAG. 25
  • CHAP. 14 Of the Arke which Noah built and of other things in the Storie of the Old Testament. PAG. 27
  • CHAP. 15 Of Circumcision, PAG. 29
  • CHAP. 16 Of the Calling of Moses. PAG. 31
  • CHAP. 17 Of the Passeover. PAG. 33
  • [Page] CHAP. 18 Of the Law given by Moses. PAG. 35
  • CHAP. 19 Of the Tabernacle and Temple of the Iewes. PAG. 38
  • CHAP. 20 Of S t. Iohn Baptists Preaching. PAG. 40
  • CHAP. 21 Of the Holy Incarnation and Nativitie of our Lord Iesus Christ, PAG. 42
  • CHAP. 22 Of Christs death. PAG. 45
  • CHAP. 23 Of the Resurrection and Ascension of Iesus Christ. PAG. 47
  • CHAP. 24 Of the Comming downe of the Holy Ghost. PAG. 49
  • CHAP. 25 Of the Merite of Redemption wrought by Christ PAG. 54
  • CHAP. 26 Of the end for which Iesus Christ Redeemed Man­kinde, and who of yeares of discretion, of perfect age partake of the merit of the same Redemption. PAG. 56
  • CHAP. 27 Of Christs Priest-hood. PAG. 63
  • CHAP. 28 Of Christs Prophetship. PAG. 64
  • CHAP. 29 Of Christs Kingdome. PAG. 66
  • CHAP. 30 Of Christs Mediation for his People, and of the Re­conciliation PAG. 68
  • CHAP. 31 Of Christs Iudging Mankinde. PAG. 70
  • CHAP. 32 Of the Church of Christ. PAG. 74
  • CHAP. 33 Of the Ministerie which Christ appointed in his Church in generall. PAG. 77
  • CHAP. 34 Of Deacons. PAG. 78
  • CHAP. 35 Of Priests. PAG. 80
  • CHAP. 36 Of the Bishopricke, that it is a degree, aboue the Priest-hood, and so ordained to be by Iesus Christ. PAG. 82
  • CHAP. 37 Of the Distinction or disparitie among Bishops or of Arch-Bishopricke. PAG. 85
  • CHAP. 38 Of the Prophetship that every kinde thereof is not ceased. PAG. 90
  • CHAP. 39 Of Lord-ship which Arch-Bishops & Bishops have. PAG. 93
  • CHAP. 40 Of the Lyturgie or Divine Service of the Church in generall. PAG. 94
  • [Page] CHAP. 41 Of the Ceremonies of the Church of England in ge­nerall. PAG. 97
  • CHAP. 42 Of Wearing a Surplesse. PAG. 101
  • CHAP. 43 Of the due Celebration of Sundayes, and other times required by the Church to be kept holy. PAG. 104
  • CHAP. 44 Of Prayer, Thanksgiving, and Confession unto God, in publike, and in private. PAG. 111
  • CHAP. 45 Of Singing Psalmes, and Spirituall Songs, in pub­like, & in private, & also of singing with Musicke. PAG. 116
  • CHAP. 46 Of the publike reading of the Holy Scriptures, as al­so of the Homilies, and of making an Exhortation in publike. PAG. 119
  • CHAP. 47 Of Expounding the Scriptures, and of Preaching, al­so of Peoples hearing Sermons. PAG. 124
  • CHAP. 48 Of Peoples reading the Holy Scriptures in private, and of meanes helping to the Vnderstanding of thē. PAG. 132
  • CHAP. 49 Of Reading the Bookes in the Bible which are called writings Apocrypha. PAG. 142
  • CHAP. 50 Of the Peoples learning the most Sacred Catechisme of the Church which is in the Booke of Common Prayer. PAG. 144
  • CHAP. 51 Of Baptisme. PAG. 147
  • CHAP. 52 Of Godfathers and Godmothers. PAG. 150
  • CHAP. 53 Of the signe of the Crosse made on the fore-head of the Child having received Baptisme. PAG. 152
  • CHAP. 54 Of Confirmation commonly called Bishopping. PAG. 154
  • CHAP. 55 Of the Holy Communion, or the Sacrament of the and Blood of Iesus Christ. PAG. 158
  • CHAP. 56 Of preparing ones selfe for to receive worthily the Holy Sacrament. PAG. 166
  • CHAP. 57 Of Kneeling in the Act of Receiving the Sacrament. PAG. 168
  • [Page] CHAP. 58 Of Matrimonie. PAG. 170
  • CHAP. 59 Of the Ring used in the Solemnization of Matri­monie. PAG. l72
  • CHAP. 60 Of thankesgiving of women after Child-birth, com­monly called the Churching of Women. PAG. 173
  • CHAP. 61 Of Combination or Denouncing Gods Curse due un­to sinners which will not Repent, or doe neglect the same. PAG. 175
  • CHAP. 62 Of Excommunication. PAG. 177
  • CHAP. 63 Of Confession and Absolution in particular manner. PAG. 180
  • CHAP. 64 Of Penance. PAG. 184
  • CHAP. 65 Of Visiting the Sicke. PAG. 187
  • CHAP. 66 Of the Communion of the Sicke. PAG. 189
  • CHAP. 67 Of the Buriall of the Dead. PAG. 191
  • CHAP. 68 Of the Reverence to be done to Almighty God in his Worship. PAG. 193
  • CHAP. 69 Of Good Workes in generall. PAG. 202
  • CHAP. 70 Of the Kings Soveraigntie, and of bearing faith and true Allegiance to his Majestie, his Heires and Suc­cessors. PAG. 207
  • CHAP. 71 Of Submission to all Powers inferiour to the Kings Majestie. PAG. 214
  • CHAP. 72 Of Magestrates duties in generall. PAG. 217
  • CHAP. 73 Of Swearing. PAG. 220
  • CHAP. 74 Of Honouring the Ministerie. PAG. 224
  • CHAP. 75 Of Vsing the Perambulation of the Circuit of the Parish, called Going a Procession. PAG. 226
  • CHAP. 76 Of Almes-deedes. PAG. 230
  • CHAP. 77 Of Fasting. PAG. 233
  • CHAP. 78 Of Conversion, Repentance, and Regeneration. PAG. 239
  • CHAP. 79 Of our Duty towards God as it is delivered in the [Page]most sacred Catechisme. PAG. 249
  • CHAP. 80 Of our Duty towards our Neighbour, as it is expres­sed in most divine manner in the Catechisme also. PAG. 260
  • CHAP. 81 Of the Duty of the Husband unto his wife, and of the Duty of the wife unto her husband. PAG. 266
  • CHAP. 82 Of the Duty of Parents toward their children, and of children towards their Parents: likewise of Masters and Dames to their servants, and of servants to their Masters and Dames. PAG. 272
  • CHAP. 83 of the foure Princiall vertues. PAG. 279
  • CHAP. 84 Of the seeven gifts of Grace. PAG. 282
  • CHAP. 85 Of Sundry fruits of the Holy Spirit. PAG. 287
  • CHAP. 86 Of Sundry other Vertues prescribed in the Divine Service. PAG. 294
  • CHAP. 87 Of Satisfaction for wrong done in word or deede. PAG. 306
  • CHAP. 88 Of Forgiving others the wrongs which they have done to us in word or deede. PAG. 309
  • CHAP. 89 Of Examining and judging our owne selves. PAG. 313
  • CHAP. 90 Of Seeking Gods Kingdome, and the righteousnesse thereof. PAG. 320
  • CHAP. 91 Of the Christian Vnite. PAG. 326
  • CHAP. 92 Of Growing in the Christian faith, and the Christian life. PAG. 333
  • CHAP. 93 Of the Devill. PAG. 343
  • CHAP. 94 Of the seven deadly Sinnes. PAG. 350
  • CHAP. 95 Of Sundry other Sinns. PAG. 360
  • CHAP. 96 Of the Sinne against the Holy Ghost. PAG. 373
  • CHAP. 97 Of Sundry other Gods Curses upon disobedient people PAG. 377
  • CHAP. 98 Of deferring Repentance untill likelyhood of bodily death. PAG. 382
  • [Page] CHAP. 99 Of sundry of Gods blessings upon obedient people, in this present life. PAG. 386
  • CHAP. 100 Against separating from the Church of England, by law established under the Kings Majesty, in any manner. PAG. 390

THE CHRISTIAN DIVINITY: OVT OF the Divine Service.

CHAP. I. That there is a GOD.

IN the third part of the In the second Tome in folio. page 228. Homily for Rogation Weeke, it is sayd, That faith is the first entry into the Christi­an life: according as the Scripture deliuereth, He Heb. 11.6. that commeth to God, must beleeue that he is, and that he is a Rewarder of them that diligently seek him. The Heb. 4.2. Mal. [...]. [...]4 [...] want of which beleefe is the cause, that m [...] in these dayes are so negligent in seeking th [...] [...]ord: some being cold in Religion: others [...] warme: Some there are that say in th [...] Psal. 14. [...]. hearts there is no God: through Psal. 10. [...]. their pri [...] they will not seeke af­ter [Page 2]him: God is not in all their thoughts. Sun­dry others there are, which though they doe Titus 1.16. with their mouthes professe to know God, in their Workes they deny him, being abhominable and disobedient, and vnto euery good Worke Or voyde of Iudgement, (as the Margent hath it.) Reprobate.

That there is a God, it needeth no demonstration: for euery Psalme 19.3. Nation on the face of the whole Earth doth acknowledge it. There was neuer any one borne into the world, Rom. 10.18. Nulla est gens tam barbara, quae non fatea­tur esse aliquem Deum: adeò quidem vt ho­mines falsum Deum haebere inalint, quàm nullu [...] omnino: tam alte nimirū sensus divinita­tis indit incordi­bus nostris. Ci­ce [...]o. which at one time or another, (if he or she liued vnto ripe yeares) testified Rom. 2.15. Act. 14.7. not vnto it. It is a principle or Iohn 1.9. light, which God hath set in euery Hu­mane soule: That (sayth the Apostle) which Rom. 1.19.20 is natu­rally knowne of God, is manifest in mankinde; for God hath shewed it vnto them. For the invisible things of him, from the Creation of the World, are clearely seene, being vnderstood by the things that are made, euen his eternall power and Godhead, so that they are without excuse. The Psal. 9 16. [...]. Th [...]y [...]des. iudgments, which euen in all ages come vpon wilfull breakers of Gods Lawes; as on Traytors, on such as breake their law­full oathes, or take false oathes: Also the iudgments on wilfull murderers (who being apprehended and examined, commonly cannot but confesse their deed:) also on Blasphemers and the [...] 5 9. like, declare plainely, that there is a Righteous, most mighty power; though in his Essence or being he is [...] [...]1.27. vnseene to al eyes of flesh on Earth. Also the Heb. [...]. horrours and terrours, which come into the hearts of such as liue wilfully disobedient to Gods Lawes; and especially when as [...] haue Mat 27.37. [...] 10. committed some great Wickednesse. The Acts 2.37. hea [...] and [...]ings, and the Wisd. 17.11. Conscience remorses, the inward Gen. 3.10. Rom. 6.21. [...]me, which followeth after transgressing of Gods euerlasting Law, and the like Effects, [Page 3]shew the Colos. 1.29. Iob 33.14.15.16.17.18.29.30. working of the infinite Godhead in the minds of Mankind. Vnto this God blessed for euer, the Church sayth, In Saint Am­brose his song. All the earth doth worship thee the Father euerlasting. To thee all Angels cry aloud, the Heauens and all the powers therein. To the [...] Cherubin and Seraphin continually do cry: Holy, holy, holy, Lord God of Or hosts. See Rom. 9 29. with Isa. 1.9. Sabaoth. Heauen and earth is full of the Maie­sty of thy glory.

CHAP. 2. That there is a Trinity in the Godhead.

In Hebraico Bib­liorum exempla­ri non rarò Tri­nitatis mysteri­um significatur, vti in [...] Iob. 35.10. [...] Psal. 149.2. vide Isa. 54.5. & [...] in Eccles. 12.1.IN the Athanasian Creed it is sayd, The Catholike Faith is this, That we worship one God in Trinitie, and Trinitie in Vnitie: Neither confounding the persons, nor diuiding the substance. For there is one person of the Father, another of the Sonne, and another of the Holy Ghost. But the Godhead of the Father, of the Sonne, and of the Holy Ghost is all one Ioh. 10.30. Ioh. 17.22. , the glory equall, the Maiestie co-eternall.

Saint Iohn sayth, 1. Ioh. 5.7. There are three which beare record in Heauen, the Father, the Word, and the Ho­ly Ghost: and these three are one.

Saint Mathew sayth, Mat. 3.16.17. Tetragranima­ton (ut Author est Galatinus) in Targum anti­ [...]itus scrip­tum erat [...] ad Trinitatis divi­nae mysterium inunondum. When Iesus was baptized of Iohn, he went vp straight way out of the water, And loe the Heauens were opened vnto him, and he saw the Spirit of God descending like a Doue, and lighting vhon him: And loe a voyce from Heauen, saying, This is my beloued Sonne, in whom I am well pleased.

There was Iesus the Sonne, in his humane nature baptized with water: There was the Holy Ghost de­scending like a Doue, and lighting vpon him: There was the Father speaking from heauen and saying, This is my beloued Sonne. And in the name of each person of the Trinity Christ commaunded his Mini­sters to baptize, saying: Mat. 28.19. Goe yee and teach all Na­tions, baptizing them in the name of the Father, and of the Sonne, and of the Holy Ghost. The Church in the Preface to be read vpon the feast of the Trinity onely, Singula sunt in singulis, & om­nia in [...]ngulis, & singula in omni­bus & omnia in omnibus, & u­num omnia. Qui videt hoc vel ex parte, vel per speculum in ae­nigmate, gau­deat cognoscens Deum: & sic ut Deum honoret & gratias agat. Qui autem non videt, tendat per pietatem ad videndum non per caecitatem ad calumniandum: quoniam unus est Deus, sed tamen Trinitas: nec confuse accipiendum est, ex quo omnia, per quem omnia & in quo omnia: nec dijs multis, sed ipsi gloria in secula seculorum. August. l [...]bro sexto de Trinitate capite ultimo. teacheth vs to say; It is very meete, right, and our bounden duty, that we should at all times, and in all places, giue thankes to thee, O Lord, Almighty and euerlasting God, which art one God, one Lord, not one onely Person, but three Persons in one substance. For that, which we beleeue of the glory of the Father, the same we beleeue of the Sonne, and of the Holy Ghost, without any difference or inequality.

CHAP. 3. Of God the Father.

IN the third part of the 2 To. p. 40. Homily against perill of Idolatry, it is sayd, Deus est spiritus [...]aturà simplex, lux in accessibilis &c: Augustinus initio lib. quaest. vet. & Noui Test. ad Quaest. quid sit Deus. How can God, a most pure Spi­rit, whom neuer man saw, be expressed by a grosse bo­dily, and visible similitude? How can the infinite Ma­iestie and greatnesse of God, incomprehensible to mans minde, much more not able to be compassed with the sense, be expressed in a small and litle image? That [Page 5]God in his Essence is Spirit, Christ hath witnessed, saying: Iohn 4.24. God is a Spirit, and they that worship him, must worship him in spirit and in truth.

In the Nicene Creede it being sayd concerning God the Sonne, That he is Light of Light, we are taught, that God the Father is the Light Eternall. Saint Iohn sayth, 1 Iohn 1.5. God is Light, and in him is no darkenesse at all. In the first 2 Tom. p. 179 Homily concerning the passion of Christ it is sayd: Christ delighteth to enter and dwell in that soule, where loue and charity ruleth, and where peace and concord is seene. For thus wrighteth Saint Iohn, 1 Iohn 4.8.16 God is Charity, he that abideth in charity, abideth in God, and God in him.

Which to be spoken of God the Father also, it appeareth out of the Words afore that Text, where Saint Iohn sayth, We haue seene and do testifie, that the 1 Iohn. 4.14.15. Father sent the Sonne to bee the Sauiour of the World. And we haue knowne and beleeued the loue that God hath vnto vs, &c. Also of Rom. 11.36. Not si quis roget, quodnā sit quod colamus atque a­doremus, promp­tam est respondere, quod sit Charitas. Etenim, vt à Spiritu Sancto pronunciatum est, Deus noster Charitas est, coque nomine, magis quàm quovis alio delectatur. Nazianzen. Orat. 14. him, and through him, and to him are all things. To whom be glory for euer. Amen.

CHAP. 4. Of God the Sonne.

IN the Nicene Creed, it is sayd, I beleeue in one Lord IESVS CHRIST, the onely begotten [Page 6]Sonne of God, begotten of his Father before all worlds, God of God, Tertul, libro contra Praxean ca­pite octauo: pre­tulit Deus Ser­monent sicut ra­dix fruticem, et sol radium. Et mox: Quia om­nis origo parent est: et omne quod ex origine pro­fertur, progenies est: Multo magis sermo Dei, qui e­tiam proprie no­men silij accipit. Nec frutex tamē à radice: Nec fluvius à fonte: nec radius a sole discernitur: Si­eut nec à Deo Sermo. Light of Light, very God of very God, be­gotten, not made, being of one substance with the Fa­ther, by whom all things were made. The which Saint Iohn testifieth, saying: Iohn 1.1.9.3 In the beginning was the Word, and the Word was with God, and the Word was God. He was the true Light, which lighteth e­uery man that commeth into the world. All things were made by him, and without him was not any thing made, that was made. In the third part of the T. 2. pa. 228.229. Homily for Rogation weeke, it is sayd concerning God the Sonne, Heb. 1.3. That he is the brightnesse of his Fa­thers glory, and a very cleere Image and patterne of his substance. It is there also sayd, That Christ is the euer­lasting Wisedome, as in the booke of the Prouerbs, it so of it selfe speakes, saying: I P [...]o. 8.12.22.23.30. Wisedome dwell with Prudence: The Lord possessed me in the beginning of his way, before his workes of old. I was set vp from euerlasting, from the beginning, or euer the earth was. Then was I by him, as one brought vp with him: and I was dayly his delight, rejoycing al­wayes before him. The eternall Sonne of God is sig­nified in Genesis, where it is sayd: Gen 19.24. The Lord rained upon Sodome and vpon Gomorrah Brimstone and fire from the Lord out of Heauen. And likewise in the Psalme where Dauid sayth: The Psal 110.1. Lord sayd vnto my Lord, sit thou at my right hand, vntill I make thine enemies thy foote-stoole.

A saying of Iesus the sonne of Syrach is memora­ble hereto, who in his prayer vttered these words: Eccles. 51.10 I called vpon the Lord, the Father of my Lord, that he would not leaue me in the dayes of my trouble, and in the time of the proud, when there was no helpe. Vnto [Page 7]God the Sonne it is sayd in the Scripture: Heb. 1.8.9. Thy throne, O God, is for euer and euer: a Scepter of righ­teousnesse is the Scepter of thy Kingdome. Thou hast loued righteousnesse and hated iniquity. We are taught in the sacred Lyturgie most piously to say vnto God the Father: In Saint Am­brose his song. The holy Church throughout all the World doth acknowledge thine honorable, true, and onely Sonne, And vnto God the Sonne for to say: Thou art the King of Glory, O Christ. Thou art the euerla­sting Sonne of the Father.

CHAP. 5. Of God the Holy Ghost.

IN the first part of the 2. To p. 207. Homily concerning the comming downe of the Holy Ghost, it is sayd: The Holy Ghost is a spirituall and diuine substance, Opus est spiritu sancto ut piè & dexterè loqua­mur de Trinitate per quem folum, Deus & intelli­gitur, & expo­nitur & auditur. Divus Nazian­zenus oratione prima de fugae sua in Pontum. the third person in the Deity, distinct from the Father and the Sonne, and yet proceeding from them both. As for his proper nature and substance, it is altogether one with God the Father, and God the Sonne, that is to say, Spirituall, Eternall, Vncreated, Incomprehensible, Al­mighty; he is God, and Lord euerlasting. Concerning the Holy Ghost, Christ hath sayd to his Disciples: Ioh. 15.26. When the comforter is come, whom I will send vnto you from the Father, euen the Spirit of truth, which proceedeth from the Father, he shall testifie of me. That the Holy Ghost is God, it is manifest out of St. Peters words vnto Ananias, saying: Acts 5.3.4. Why hath Sa­tan filled thine heart to lye vnto the Holy Ghost? Thou hast not lyed vnto men, but vnto God. So where Saint Paul saith: 1. Cor. 12.4.5.6. Now there are diuersities of gifts, but the same spirit. And there are differences [Page 8]of administrations, Spiritus Sanctus à patre procedit. Qui quatenus ab illo procedit, Creatura non est: quatenus rursū genitus non est, filius non est: quatenus autem inter ingenitum et genitum me­dius est, Deus est. D. Nazianzenus oratione 37. but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all.

In all the Sacred Song of the Church, which is to be sayd or Sung in the Ordering of Priests, (which also is commonly set afore the Psalmes in Meeter,) what the Holy Ghost is, and what his gifts and wor­kings are, it is very Divinely deliuered; and remark­ablely it is sayd in the second Staue thereof:

Thou art the very
Iohn 14.16
Comforter,
in all woe and distresse:
The Heauenly
Luke 11.13.
gift of God most high,
which no tongue can
2 Cor. 12.4 as in margent.
expresse.
The fountaine and the liuely spring,
of
1 Thes. 1.6.
ioy Celestiall,
The
n="s" Acts 2.3.4.
fire so bright,
Omnes quod su­mus ac vigemus inde est: Regnat spiritus ille sem­piturnus à Chri­so simul et pa­rente missus, in­trat pectora can­didus pudica, qua Templi vice consecrata vidēt, Post quam com­biberint deū me­dullis: Sed siquid vitij dolive nasci inter visceraiam dicata sensit ceu spurcum refugit [...]eler satellum. Et nonnullis interjectis: Hic pastui anima est, sapor (que) verus. Po [...] pr [...]denti [...].
the
Rom. 5.5.
loue so cleare,
and
1 Ioh. 2.20.27
vnction Spirituall.

And now concluded be these Collections concer­ning the Holy, Blessed, and Glorious Trinity, with that of the Prayer to the Holy Ghost, to be sung be­fore the Sermon.

All glory to the Trinity,
that is of mighties most:
The liuing father, and the Sonne,
and eke the holy Ghost.
As it hath beene in all the time,
that hath beene heretofore:
As it is now. and so shall be,
henceforth for euermore.

CHAP. 6. Of certaine Attributes vnto God.

IN the beginning of sundry Prayers, and in other places of the Divine Service, Of Gods E­ternity. for the more expres­sing of the glory of God, there are added vnto his name sundry Attributes: As it is sayd oftentimes, O euerlasting God, O euerliuing God: And in the Atha­natian Creede hee is sayd to bee, the One Eternall. Moses in his Prayer, which is in the Booke of the Psalmes, doth in like manner confesse the Eternity of God, saying: Before Psal 9 [...].2. the Mountaynes were brought foorth, or euer thou hadst formed the earth and the VVorld; euen from euerlasting to euerlasting thou art God.

The Euerlasting is in the Booke of Baruch menti­oned as one of Gods names, where it is sayd: Let them Baruch 4 14. that dwell about Syon come and remember yee the Captivity of my Sonnes and Daughters, which the Euerlasting hath brought vpon them. God is also sayd to be Infinite or Incomprehensible, Of Gods in­finitenesse, or immensity. as in the first part of the 2 T. p. 221. Homily for Rogation VVeeke, where it is sayd: He is Iob 9.11. invisible euery where; and Acts 17.27.28 in e­nery Creature, and Ieremia 2 3.24 fulfilleth both Heauen and earth with his presence: In considering whereof Dauid said: Whether shall I goe from thy Spirit? Or whether shall I flee from thy Presence? if I goe vp into Hea­uen, thou art there: if I make my bed in Hell; behold thou art there. If I take the Wings of the morning, and dwel in the vttermost parts of the Sea; euen there shall thy hand lead me, and thy right hand shall hold me. Psal. 139.7.8.9.10.13.

Thou hast possessed my Reines; thou hast couered me in my mothers Wombe. In the Booke of Wisedome it is sayd: The Wisd. 1.7. Spirit of the Lord filleth the World, and that which contayneth all things hath knowledge of the Voyce. And Wisd. 12.1. thine incorruptible spirit is in all things. Of Gods Al­mightinesse. Moreouer God is often called Almighty, as in the prayer to be sayd in the time of Warre. O Almighty God, King of all Kings, and Gouernour of all things, whose power no Creature is able to resist. The Almighty power of God is liuely expressed in the end of the Visitation of the sicke, where it is sayd: The Almighty Lord, which is a Pro. 18.10. strong Tower to all them that put their trust in him, to whom all things in Heauen, in Earth, and Phil. 2 9.10. vnder the Earth doe bowe and obey, be now and euermore thy defence, and make thee know and feele, that there is none other name vnder Heauen giuen vnto men, in whom, and through whom thou mayest receiue health and saluation, but only the name Act. 4.12. of our Lord Iesus Christ.

The Prophet Dauid sayth: The Psalm. 103.19 Lord hath pre­pared his Throne in the Heauens, and his Kingdome ruleth ouer all. Esay sayth, Behold Esay 40.15.17 the Nations are as the drop of a Bucket, and are counted as the small dust of the Ballance: Behold he taketh vp the Iles as a very little thing. All Nations before him are as no­thing; and they are counted to him lesse than nothing, and vanity.

Incomparable Wisdome is also ascribed vnto God: as in the first part of the 2. T. p. 219. Sermon for Rogation VVeeke, Of Gods Wisdome. where it is sayd: I do not take vpon me to de­clare vnto you the excellent power, or the incomparable Wisdome of Almighty God, as though I would haue you beleeue, that it might be expressed vnto you by Words.

And in the second part of that Homily it is sayd: Page 224. His sight looketh through Heauen and Earth, and seeth all things presently with his eyes. Nothing is too darke or hidden from his Knowledge, not the priuy thoughts of mens mindes. Dauid sayth, Great Psal. 147.5. is our Lord, and of great power, his vnderstanding is infinite. The A­postle to the Hebrewes sayth: there is not any Heb. 4.13. Crea­ture, which is not manifest in his sight: but all thinges are naked and opened vnto the eyes of him, with whom we haue to do.

Againe, concerning Gods Wisedome Dauid sayth, O Psal. 104 24. Lord how manifold are thy Works! in Wisedome hast thou made them all.

Of Gods goodnesse.Goodnesse also is attributed vnto God euen through out all parts of the Divine Seruice. In the first part of the 2. Tom p. 217. Homily for Rogation Weeke there is amply de­clared the goodnesse of God towards mankind in sun­dry particulars. Wherein Holy Church doth as the Scripture sayth; aboundantly Psal. 145 7.9. vtter the memory of Gods great goodnesse. The Lord is good to all.

Of Gods Ivstnesse. Iustnesse also is ascribed vnto God, as in the Prayer to be sayd in time of Warre, where it is written. To God it belongeth iustly to punish sinners, and to be mer­cifull to them that truely Repent. Dauid saith: The O Lord is righteous in all his wayes: And Psal. 62.12. thou rend­rest vnto euery one according to his workes. Nehemiah sayd vnto God: Thou Nehem. 9.33. art iust in all that is brought v­pon vs: for thou hast done right, but we haue done wickedly. Zephaniah sayth: The Zeph. 3.5. iust Lord is in the midst of Ierusalem: He will doe none iniquity. Euery morning doth he bring his iudgement to light, he fay­eth not; but the vniust know no shame. The Lord (saith Hosea) hath a controuersie with Iudah, Hosea 12. [...] and will punish Psal. 145.17. [Page 12] Iacob according to his wayes; according to his doings will he recompence him. God also is often in the Di­uine Seruice mentioned to be Mercifull, Of Gods Mercifull­nesse. as in the third Collect to be read on good Friday it is sayd: Mercifull God, who hast made all men, and hatest Some obiect against this Di­vine Doctrine of the Church, the saying in the Scripture, I haue hated E­sau. The Scrip­ture sayth not, that God hated Esau vnto euer­lasting damna­tion afore hee was borne: but signifieth that hee loued him lesse than hee loued Iacob, in that for a time he was to serue Iacob. That the word h [...]te doth in Scripture signifie to Loue lesse. See Iuni­us on Genes. 29.31. Deut 21.15. See Math. 6.24. Luk. 14.26. And that Esau was to be vnder Iacob foratime, See Genes. 27.40. Saint Paules Doctrine hereabout is one of his sayings hard to be vnderstood 2. Peter 3.16. There is in it an Allegory as in Gal. 4.24. See 2. Esaras 6.8.9. Also in Genes. 25.23. mentioned By Saint Paul in Rom. 9. Iacob and Esau are called two Nations, and two manner of people. And that Esau was sayd to be hated, was not expressed in those words, vntill many ages after: Namely, in the dayes of the Pro­phet Malachy 1.3. See Ezech. 33.11. and 2. Peter 3.9. Math. 23.37. Acts 7.51. See Pro. 1. from verse 20. vnto the Chapters end. All Ezechiel 18. Eccles. 15.11. to the end. nothing that thou hast made, nor wouldest the death of a Sinner, but rather that he should be conuerted & liue, haue mercy v­pon all Iewes, Turks, Infidels, and Hereticks, &c. So in the last Prayer sauing one of the Commination, it is sayd: Oh most mighty God and Mercifull Father, which hast compassion of all men, and hatest nothing that thou hast made, which wouldest not the death of a sinner, but that he should rather turne from sinne and be saued, &c. Dauid sayth, The Psal. 145.9 Lord is good to all; and his tender Mercies are ouer all his workes.

Likewise Saint Paul witnesseth: God hath concluded all men in vnbeleefe, that he might haue Mercy vpon Rom. 11.32. all. In the Booke of Wisedome it is sayd, Thou Wisedome 11.23 24. haste Mercy vpon all, for thou canst do all things, and win­kest at the sinnes of men; because they should amende. For thou louest all the things that are, and abhorrest nothing which thou hast made: for neuer wouldest thou haue made any thing, if thou hadst hated it. Vnto the which Eternall, Incomprehensible, Almighty, Wise, Good, Iust, and Mercifull God be glore, through Iesus Christ for euer. Amen.

CHAP. 7. Of the Creation of the World, and of the Angels in speciall.

IN the first part of the T. 1. p. 67. Homily, an Exhortation concerning good order, and obedience to Rulers and Magistrates, it is sayd: Almighty God hath created and appointed all things in Heauen, Earth, and Waters, in a most excellent and perfect order. In Hea­uen hee hath appointed distinct and seuerall orders and states of Archangels and Angells. In the beginning (sayth the Scripture) God Genesis 1.1. and 2 1. Created heauen and earth and all the Host of them. Also that by the Col. 1.16. Sonne of God were all things Created that are in Heauen, and that are in Earth, Visible, and Inuisible, whether they be Thrones or Dominions, or Principalities, or Po­wers; all things were Created by him, and for him. That there are Archangels aswell as Angels, it appea­reth out of Daniel, where it is Written, that Michael one of Dan. 10.13. the chiefe Princes came to helpe him. Mi­chael is called an Archangell in the Iude 9. Epistle of Iude. There is mention of another Archangell in 2. Esdras 4.36. Esdras, namely Vriel. In Saint Ambrose his Song it is sayde vnto God, To thee all Angels crye aloud, the Heauens and all the powers therein: To thee Cherubin and Sera­phin continually do crye: Holy, holy, holy, Lord God of Or Hosts. Sabaoth. That there are Powers in heauenly places, and also Principalities among them; not only the text aboue cited out of the Epistle to the Colossians proo­ueth, but also Saint Paules words to the Ephesians, saying: To Eph. 3.10. the intent that now vnto the Principalities and Powers in heauenly places, might be knowne by [Page 14]the Church the manifold VVisedome of God. Of Cherubins, Novem Angelo­rum est cord [...]nes, testante sacro e­loquio, scimus, scilicet Angelos, Archangel [...]s, virtutes, potestates, principatut, do­minati [...]nes, th [...]o­nos, Cherubin, ae­que Seraphim Greg. in H [...]mil. there is often mention in the tenth Chap­ter of Ezechiel: And of Seraphins it is mentioned in the sixt Chapter of Isaiah. In the Collect to be read on the day of the Feast of Saint Michael the Arch­angel, the Church sayth: Euerlasting-God, which hast o dayned and constituted the Services of all Angels and Men in wonderfull order: Mercifully grant that they which alway do thee seruice in Heauen, may by thine ap­poyntment succour and defend vs in Earth, through Iesus Christ our Lord. Heb. 1.14. Are a they not all ministring Spirits (as the Apostle sayth) sent foorth to minister for them, who shall be Heires of Saluation? Dauid sayth, Because Psal. 91.9.10.11.12. thou hast made the Lord, which is my refuge, euen the most High, thine Habitation, there shal no euill befall thee, neyther shal any Plague come nigh thy dwelling: For he shal giue his Angels charge ouer thee, to keepe thee in all thy wayes. They shal beare thee vp in their hands, least thou dash thy foot agaynst a stone.

Some of the Angels sinned, in not 2 Pet. 2 4. Iude 6. keeping their first estate; but left their owne habitation, and are cast downe to Hell, reserued in euerlasting Chaines vnder darknesse, vnto the iudgement of the great day. It is our duty (as the Church In the Com­munion Service. exhorteth) with the holy Angels and Archangels, and with all the Company of Heauen, to laud and magnifie the Deut. 28.58. glorious name, e­uermore praysing him, and saying, Reue. 4.8. Esay 6.3. Holy, holy, holy, Lord God of Hosts, Heauen and Earth are full of thy glory. Glory be to thee, O Lord most high.

CHAP. 8. Of the Creation of Man, and of his estate in his innocency.

IN the To 2. p. 167. Homily concerning the Nativity of our Saviour Iesus Christ, it is sayd: That among all the Creatures which God made in the beginning of the World most excellent and wonderfull in their kinde, there was none (as the Scripture beareth VVitnesse) to be compared almost in any point vnto man, who as well in Body and Soule Ezech. 18.15 exceeded all other, no lesse than the Sunne in brightnesse and light exceedeth euery small and little Starre in the firmament. He was made Genesis 1.27. ac­cording to the image and similitude of God, he was en­dued with all kind of Heauenly gifts, he had no spotte of vncleannesse in him, he was sound and perfect in all parts, both outwardly and inwardly: his reason was vncorrupt, his vnderstanding was Pure and Good, his Will was obedient and godly, he was made altogether like vnto God in Ephe. 4.241 righteousnesse and holinesse, &c. And it is sayd in the first part of the T. 2. p. 261. Homily of Repen­tance. Therefore did God create and make men, that he might haue whom he should do good vnto, and Psal. 8.6.— Col. 1 make partakers of his heauenly Riches.

In the like manner Dauid sayth: thou Psal. 8.5. hast made man a little lower than the Angels, and hast Crowned him with glory and Honour, &c. God (sayth Moses) created man in his owne image; which Paul expres­seth to be in righteousnesse and true holinesse. Con­cerning mans partaking of Gods heauenly riches, Paul signified to the Ephesians: that Eph. 3.8. vnto him grace was giuen, for to Preach among the Gentiles the vnsearch­able [Page 16]riches of Christ. And hee sayth vnto them: I cease not to Eph 1.16 17.18. giue thankes for you, making mention of you in my Prayers, that the God of our Lord Iesus Christ the Father of glory, may giue vnto you the spirit of Wisdome and Reuelation in the knowledge of him: the eyes of your vnderstanding beeing en­lightned, that yee may know what is the hope of his Calling, and what the riches of the glory of his in­heritance in the Saints is.

In the booke of Wisdome it is sayd: God Wisd. 2.23. created man to be immortall, and made him to be an image of his owne Eternity. Hee Wisd. 1.14. created all things that they might haue their beeing: and the generations of the World were healthfull: and there is no poyson of destruction in them: nor the Kingdome of Death vp­on the earth.

CHAP. 9. Of Mans falling from God, and of the Misery of Mankind thereby.

IN the second part of the T. 1. p. 33. Homily of good Workes, it is sayd: That Adam notwithstanding Gods Commaundement, gaue credit vnto the Wo­man, seduced by the subtile perswasion of the Serpent, and so followed his owne will, and left Gods Commaun­dement. Whereby it came to passe, (as it is deliuered in the T. 2. p. 168. Homily of the Nativity of Christ) that as be­fore he was blessed, so now he was accursed; as before hee was loued, so now he was abhorred: as before he was most beautifull and precious, so now hee was most vile and Wretched in the sight of his Lord and Maker, &c. Which misery fell not onely on him, but also on his po­sterity [Page 17]and Children for euer: So that the whole Brood of Adams flesh should sustaine the selfe same fall and punishment, which their fore-father by his offence most iustly had deserued. Saint Paul sayth, Rom. 5.12.14.18. By one man sinne entred into the World, and death by sin, and so death passed vpon all men, for that all haue sin­ned. And death reigned from Adam to Moses, euen ouer them that had not sinned after the similitude of Adams transgression, who is the figure of him, that was to come: And as by the offence of one, iudgment came vpon all men to condemnation: Euen so by the righteousnesse of one, the free gift came vpon all men vnto iustification of life.

Accordingly Esdras hath testified, saying: 2 Esdras 3.21 The first Adam bearing a wicked heart, transgressed and was ouercome, and so bee all they that are borne of him. And againe sayth he, 2 Esd. 7.48. O thou Adam, what hast thou done? for though it was thou that sinned, thou art not falne alone, but wee all that come of thee. Esay declaring the state of man falne, sayth: Esay 59.2.3.4 Your iniquities haue separated betweene you and your God: and your sinnes haue hid his face from you, that hee will not heare. For your hands are defiled with Blood, and your fingers with iniquity: Your Lippes haue spoken lyes, your Tongue hath mutte­red peruersnesse. None calleth for Iustice, nor any pleadeth for the truth, &c. Vnto the end of the 15. Verse.

And Esay sayth also: Esay 64.6 VVe are all as an vncleane thing, and all our righteousnesses are as filthy rags. Saint Paule to the Ephesians likewise telleth them, what was their estate afore they were conuerted vn­to the obedience of the Gospell: Namely, that [Page 18]they were Eph. 5.8. darknesse, Eph. 2.12.2.3 without Christ, being Ali­ens from the common wealth of Israel, and strangers from the Covenant of Promise, hauing no hope, and without God in the World. Also that they were dead in trespasses and sinnes, wherein they Walked according to the course of this World, according to the Prince of the power of the Ayre, the spirit that now worketh in the Children of disobedience. A­mong whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the minde, and were by nature Chil­dren of Wrath, euen as others. Reade the whole Ho­mily of the misery of Man.

CHAP. 10. Of Gods calling of Mankinde.

IN the first part of the T. 2. p. 219.220 Homily for Rogation Weeke, it is sayd: That it is the goodnesse of God, which moueth him to say in Scripture: It is my de­light to be with the children of men. It is his goodnesse that mooueth him to call vs vnto him, to offer vs his friendship and presence. It is his goodnesse, that pati­ently suffereth our straying from him, and suffereth vs long, to winne vs vnto repentance. And what other thing doth his louing and gentle voyce spoken in his Word, where he calleth vs to his presence and friend­ship, but delare his goodnesse only without regard of our Worthinesse. It is sayd in the In the Service appoynted to be read on Ash-wensday. Comminations Exhor­tation: The wrath of God shall appeare in the day of vengeance, which obstinate sinners through the stub­bornnesse of their heart haue heaped vnto themselues, which despised the goodnesse, patience, and long suffe­rance [Page 19]of God, when hee Rom. 2.4. called them continually to Re­pentance. From which places it is taught: That Gods call of fallen man is vnto repentance, and his friend­ship and presence; according as it is written in S. Peter: The 2 Peter 3.9. Lord is long suffering to vs-ward, not willing that any should perish, but that all should come to re­pentance. Mat. 9.13. I came (saith Christ) for to cal sinners to re­pentance. And Saint Paul sayth to the Corinthians: God 1 Cor. 1.9. is faithfull, by whom yee were called vnto the fellowship of his sonne Iesus Christ our Lord. And to the Thessalonians he sayth: 1 Thes. 2.12. That yee would walke worthy of God, who hath called you vnto his King­dome and glory. And Saint Peter sayth: 1 Peter 2.9 That yee should shew foorth the prayses of him, who hath cal­led you out of darknes into his maruailous light. And againe, 1 Pet. 5.10.11 The God of all grace, who hath called vs into his eternall glory by Iesus Christ, after that yee haue suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and domini­on for euer and euer. Amen.

CHAP. 11. Of Iustification.

IN the first part of the T. 1. p. 13. Homily of Saluation it is sayd: Because all men be sinners and offenders against God, and breakers of his Law and Commandements, therefore can no man by his owne acts, workes and deedes (seeme they neuer so good) be iustified, and made righteous before God: But euery man of necessity is constrayned to seeke for another righteousnesse or iusti­fication to be receiued at Gods owne hands, that is to say, the forgiuenesse of his sins and trespasses in such things [Page 20]as hee hath offended. And this iustification or righte­ousnesse, which we so receiue of Gods mercy and Christs merits, embraced by faith, is taken, accepted, and allow­ed of God, for our perfect and full iustification. Three things therefore must goe together in our iustification. The three things which must go toge­ther in our iustification. To 1. p. 14.15. Vppon Gods part, his great mercy and grace: Vppon Christs part, Iustice, that is, the satisfaction of Gods iustice, or the price of our redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and throughly: And vppon our part, true and liuely Faith in the Merits of Iesus Christ; which neuerthelesse is the gift of God, and not mans onely worke, without God. Which sayd Faith doth not shut out Repentance, Hope, Loue, Dread, and the feare of God, to be ioyned with Faith in euery man that is iustified, but it shutteth them out from the of­fice of iustifying. Nor the faith also doth not sout out the iustice of our good workes necessarily to bee done afterwards of duty towards God. For wee are most bounden to serue God, in doing good Deedes, com­maunded by him in his Holy Scripture, all the dayes of our life.

Page 17.No man may iustly thinke, that wee may by this Doctrine take any occasion of carnall liberty, to follow the desires of the flesh, or that thereby any kind of sinne may be committed, or any vngodly liuing the more v­sed. Iustification is the office of God onely, and is not a thing which wee render vnto him, but which wee receiue of him: Not which wee giue vnto him, but which wee take of him, by his free Mercy, and by the onely Merits of his most dearely beloued Sonne our onely Redeemer, Sauiour, and iustifier IESVS CHRIST.

Saint Paul sayth: Rom. 3.23.24.25.26. All haue sinned, and come short of the glory of God, being iustified freely by his grace through the redemption that is in Iesus Ghrist: whom God hath set foorth to be a propitiation through Faith in his blood, to declare his righteousnesse, for the remission of sinnes that are past, through the for­bearance of God. To declare, I say, at this time his righteousnesse that he may be iust, and the iustifier of him, which beleeueth in Iesus.

The same Apostle likewise sayth: Rom. 8.3. What the Law could not do, in that it was weake through the flesh, God sending his owne Sonne in the likenesse of sinne­full flesh, and Or by a sacri­fice for sinne: as in the margent: Peccatum graecè [...], He­bra [...]cè [...] Et [...] saepè exponitur expiat [...]o, et pia­culum seu sacri­ficium expiatio­nis. Leu. 4.34. Eze. 45.23. &c. In textu etiam chaldaico vsur­patur, vt in Esdr. 6.17. for sinne condemned sin in the flesh; that the righteousnesse of the Law migh be fulfilled in vs, who walke not after the flesh, but after the Spirit.

Now the Page 19. office and duety of a Christian man vnto God, what wee ought on our part to render vnto God a­gaine, for his great mercy and goodnesse, is, not to passe the time of this present life vnfruitfully and idlely, af­ter that wee are Baptized or iustified, not caring how few good workes we do to the glory of God, and profite of our neighbours: Much lesse is it our Office after that wee bee once made Christs members, to liue contrary to the same, making our selues members of the Diuell, walking after his inticements, and after the suggestions of the World and the flesh, whereby we know that we doe serue the World, and the Diuell, and not God.

The Lord sayth by his Prophet Micah: Mic 6.10.11.12. Shall I count them pure with the wicked Ballances, and with the Bagge of deceitfull weights? For the rich men thereof are full of Violence, and the inhabitants thereof [Page 22]haue spoken lyes, and their tongue is deceitfull in their mouth. In the beginning of the Common Prayer it is sayd concerning iustification: At what time so euer a sinner doth repent him of his sinne from the bottome of his heart, I will put all his wickednesse out of my re­membrance, sayth the Lord.

These Words of the Lord spoken at large by his Prophet, are; If the Ezech. 18.21 22. Wicked will turne from all his sinnes that he hath committed, and keepe all my Statutes, and do that which is lawfull and right, hee shall surely liue, he shall not dye. All his transgressi­ons that he hath committed, they shall not be men­tioned vnto him, in his righteousnesse that hee hath done, he shall liue. And (sayth the Apostle) beeing iustified Rom. 5.1.2. by faith, we haue peace with God, through our Lord Iesus Christ. By whom also wee haue ac­cesse by faith into this grace wherein we stand, and re­ioyce in hope of the glory of God.

CHAP. 12. Of the true and liuely Faith.

IN the third part of the T. 1. p. 19.20. Homily of Saluation it is sayd: The right and true Christian faith is, not on­ly to beleeue that holy Scripture, and all the afore­said Articles of our Faith are true (which things the Diuels themselues do beleeue) but also to haue a sure trust and confidence in Gods mercifull promises, to be saued from euerlasting damnation by Christ: Whereof doth follow a louing heart to obey his Commandements. The T. 1. P. 18. true and liuely faith in Christ, bringeth foorth good workes, and a life according to Gods Commande­ments.

And P. 20. this true Christian faith, neither any Diuell hath, nor yet any man, which in the outward profession of his mouth, and in his outward receiuing of the Sa­craments, in comming to Church, and in all other out­ward appearances, seemeth to be a Christian man, and yet in his liuing and deedes sheweth the cortrary. For how can a man haue this true faith, this sure trust and confidence in God, that by the merits of Christ his sinnes be forgiuen, and he reconciled to the fauour of God, and to be partaker of the Kingdome of Heauen by Christ, when he liueth vngodly, and Tit. 1.16. Mat. 10 33. denieth Christ in his deeds?

Surely no such vngodly man can haue this faith and trust in God. For as they know Christ to bee the onely Sauiour of the World: so they know also that Wicked men shall 1 Cor. 6.9.10. not enioy the Kingdome of God.

They know that God Psal. 5.4.5.6 hateth vnrighteousnesse, that he will destroy all those that speake vntruely, that those which haue done Iohn 5.29. good workes (which cannot bee done without Iohn 15.5. a liuely faith in Christ) shall come foorth into the Resurrection of life: and those that haue done euill, shall come vnto the Resurrection of iudge­ment. Very well they know also, that to them that be Contentious, and full of strife, and to them that will not be obedient vnto the truth, but will obey vn­righteousnesse, shall come Rom. 2.8.9. indignation, wrath, and af­fliction, &c.

The great and mercifull benefits of God (if they be well considered) do neyther minister vnto vs occasion to be idle, and to liue without doing any good workes, neyther yet stirre vs vp by any meanes to doe euill things. But contrariwise if we be not desperate persons [Page 24]and our Hearts harder than stones, they mooue vs to render our selues vnto God wholy, with all our Wils, Heartes, Might, and Power, to serue him in all good deedes, obeying his Commaundements during our liues, to seeke in all things his glory and honour, not our sensuall pleasures and vaine glory, euermore dreading willingly to offend such a mercifull God, and louing Redeemer, in Word, Thought, or Deede. And the sayd benefits of God deepely considered, mooue vs for his sake to bee euer ready to giue our selues to our neighbours, and as much as lyeth in vs, to study with all our endeauour to doe good vnto euery man: these be the fruites of true faith.

In the Collect for Innocents day, we are Divinely taught to pray, That in our Conuersation our life may expresse the Faith in God, which with our tongues we do confesse. Whence we may also learne that the true Christian faith is not a matter meerely holden in the mind; but which hath its operation outwardly. And so Saint Paul sayth: Gala. 5.6. In Iesus Christ, neyther Cir­cumcision availeth any thing, nor vncircumcision; but Faith which worketh by loue.

Saint Iames sayth Iames 2.14.26 What doth it profite my bre­thren, though a man say he hath faith, and hath not workes? can faith saue him? As the body without the spirit is dead, so faith without workes is dead al­so. And Iesus the sonne of Sirach sayth: Eccles. 32.24 Hee that beleeueth in the Lord taketh heed vnto the Comman­dement. Reade all three parts of the Homily of faith; for in them the true Christian faith is described in a wonderfull Divine manner.

CHAP. 13. Of the Faith in the people of God, which liued afore the Incarnation of our Lord Iesus Christ, euer since the fall.

IT is sayde in the second part of the T. 1. p. 25. Homily of Faith: All the Fathers, Martyres, and other Holy men ( whom Saint Saul spake of) had their Faith surely fixed in God, when all the World was agaynst them. They did not onely know God to bee the Lord, Maker, and Gouernour of all men in the World: but al­so they had a speciall confidence and trust, Idem enim omni­no erat etiam tli Deus, idem Spi­ritus, idem Chri­stus, eadem fides, eadem doctrina, eadem Spes, ea­dem haereditas, idem soedus, ea­dem vis verbi dei. Et Eusebi­us ait: Omnes fideles vsque ab. Adamo, re qui­dem ipsa Christi­anos fuissè (quā ­vis non ita dice­rentur, &c.) A­pologia Eccle­siae Anglicanae excusa Londini Anno 1626. p. 97.98. that hee was and would be their God, their Comforter, Ayder, Helper, Maintainer and Defender. This is the Christian faith, which these Holy men had, and wee also ought to haue. And although they were not named Christian men, yet was it a Christian faith that they had, for they looked for all the benefits of God the Father, through the me­rits of his Sonne Iesus Christ, as wee now doe. This difference is betweene them and vs, that they looked when Christ should come, and we be in the time when hee is come.

Therefore sayth Saint Augustine, the time is altered and changed, but not the Faith. For wee haue both one faith in one CHRIST. The same Holy Ghost also that wee haue, had they, sayth Saint Paul. For as the Holy Ghost doeth teach vs to trust in God, and to call vppon him as our Father: So did hee likewise instruct and teach them to say, as it is Written, Esay 63.16. Thou Lord art our Father and redeemer, and thy name is without beginning, and euerlasting. [Page 26]God gaue them grace to bee his Children, as hee doth vs now. But now by the comming of our Sauior Christ, wee haue receiued more aboundantly the Spirit of God in our hearts, whereby we may conceiue a greater faith and surer trust, than many of them had. But in ef­fect they and wee be all one: Wee haue the same faith that they had in God, and they the same that we haue. And Saint Paul so much extolleth their faith, because we should no lesse, but rather more, giue our selues wholly vnto Christ, both in profession and liuing, now when Christ is come, than the olde Fathers did before his comming.

And by all the declaration of Saint Paul, it is e­uident, that the true, liuely, and Christian faith, is no dead, vaine, or vnfruitfull thing, but a thing of per­fect vertue, of wonderfull Operation or working, and strength, bringing foorth all good motions, and good Workes.

Saint Stephen in his last Sermon to the Iewes, ma­king mention of the Faith, that was concerning Christ, many Ages afore his Incarnation, relateth what Moses sayd vnto the Children of Israel: A Prophet Acts 7.37. shall the Lord your God rayse vp vnto you of your brethren, like vnto me, him shall yee heare. And afterward hee sayd: Which Acts 7.52. of the Prophets haue not your Fathers persecuted? And they haue slayne them, which shewed before of the comming of the Iust one, of whom yee haue beene now the betrayers and murtherers.

Christ told the Iewes: Your Iohn 8.56 Father Abraham reioyced to see my day, and he saw it, and was glad. He also sayd: before Iohn 8.55 Abraham was, I am. Afore the dayes of Moses and the Prophets, God had his Priest­hood [Page 27]on earth after the order of Genesis 14.18 Melchizedec. The which Priesthood did Psal. 110.4. figure foorth Christs euer-la­sting Priest-hood, like as the Leviticall had Heb. 8.5. and 10.1. shad­dowes of the same. Melchizedec Priest of the most high God bringing foorth bread and Wine vnto Abra­ham, ministred vnto him therein Pro. 9.5 bread and Wine, euen the Body and Blood of Iesus Christ: The myste­ry whereof Melchizedec knew, and all Priests that were of his Order, (if there were any thereof afore or after him.)

Saint Paul sayd to the Corinthians: That 1 Cor. 10.2▪ 3.4. the Fa­thers were all Baptized vnto Moses in the Cloud, and in the Sea. And did all eate the same Spiritual meat, and did all drinke the same Spirituall drinke. For they dranke of that Spirituall Rocke which followeth them; and that Rocke was Christ.

Also all the people of God, that liued after the fall, vntill the Incarnation of our Lord Iesus Christ, had their Faith in that Seed, which was promised; that it should bruise the Serpents head, and Rom. 16.20 bruise Sa­than vnder their Feete. Heb. 13.8. Iesus Christ (according to his eternall Divine nature) the same yesterday, and to day, and for euer.

CHAP. 14. Of the Arke which Noah built; and of o­ther things in the Story of the olde Testament.

IN the first Prayer for publicke Baptisme, the Church sayth: Almighty and Euerlasting God, which of thy great mercy diddest saue Noah and his Family in the Genesis 7.23 Arke from perishing by Water, and [Page 28]also diddest safely leade the children of Israel thy peo­ple through the red sea, figuring thereby thy holy bap­tisme; and by the baptisme of thy well beloued Sonne Iesus Christ, diddest sanctifie the floud Mar. 1.9. Ior­dan, and all other waters to the mysticall washing a­way of sinne, &c. And in the first part of the Tom. 1. p. 69. Ho­mily concerning good order and obedience to Rulers and Magistrates, it is sayd: Where there is no right order, there reigneth all abuse, carnall liberty, enormity, sinne, and Babylonicall confusion. By which deliueries and sundry other of like nature in the Diuine Seruice, Holy Church doth teach vs, not onely to beleeue the truth of the histories in holy Writ; but also to learne that spirituall matters were figured forth by them.

Saint Paul hauing mentioned to the Corinthians the Israelites Fathers passing through the sea out of Egypt into the Wildernesse towards the land of Cha­naan, and what befell sundry in the wildernesse, ad­deth, 1. Cor. 10.11. Now all these things happened vnto them for Or Types; as in the margent. In 1. Cor. 10.6. it is sayd, Now these thinges were our exam­ples, or figures: as in the mar­gent. ensamples; and they are written for our admonition, vpon whom the ends of the world are come.

Likewise he writing to the Galatians concerning Abraham, Sarah, Isaac, Hagar and Ismael, sayth: Gal. 4.24. Which things are an Allegory (or whereby other things are also meant) for these are the two Or the two Testamen [...]s: as it is read in the margent. Coue­nants, &c. Saint Peter sayth: 1. Pet. 3.20.21. The long suffering of God waited in the dayes of Noah, while the Arke was a preparing: wherein a few, that is, eight soules were saued by water. The like figure whereunto, e­uen Baptisme, doth also now saue vs, (not the putting away of the filth of the flesh, but the answere of a [Page 29]good conscience toward God) by the resurrection of Iesus Christ. Saint Iohn sayd also of Gods two wit­nesses slaine, That their Reuel 11.8. dead bodies should lye in the streetes of the great Citty, which spiritually is called Sodome, and Egypt, where also our Lord was cruci­fied. Yea and sundry of Moses Lawes besides the Leuiticall ceremonies, had a further meaning than the grammaticall or literall sense onely: as Paul sayd, It is written in the law of Moses, Thou shalt not 1. Cor. 9.9.10.11. muzzle the mouth of the Oxe, that treadeth out the corne: Doth God take care for Oxen? Or saith he it alto­gether for our sakes? For our sakes no doubt this is written: That he which ploweth, should plow in hope: and that he which thresheth in hope, should be partaker of the hope. If wee haue sowen vnto you spirituall things, is it a great thing, if we shall reape your carnall things? In the aforesayd Prayer and Homily, The words, Arke, Babylonicall, Red sea, sloud Iordan, and Land, are intimated to haue a spirituall sig­nification. Dauid in the Psalmes, and euen all the Prophets doe in their writings often vse Moses his words in a mysticall sense: as, Psal. 143.10. Leade mee into the land of vprightnesse. And, Psal. 116.9. I will walke before the Lord in the land of the liuing. And, Psal. 89.15. With Num. 10.6. Whitherto the marginall quotation re­ferreth. See Num. 23.21. Blessed is the people that knoweth the ioyfull sound: They shall walke, O Lord, in the light of thy countenance.

CHAP. 15. Of Circumcision.

IN the T. 2. p. 134. Homily concerning Common Prayer and Sacraments, it is sayd: Circumcision was a Sacra­ment, which preached vnto the outward senses the [Page 30]inward cutting away of the fore-skinne of the heart, and sealed and made sure in the hearts of the circumci­sed the promise of God touching the promised seed that they looked for. It was first prescribed vnto Abraham, as it is written: Gen. 17.11.13 Ye shall circumcise the flesh of your fore-skinne; and it shall be a token of the coue­nant betwixt you and me. And my couenant shall be in your flesh for an euerlasting couenant. The which Sacraments signification Moses taught the Iewes, ex­horting them, saying: Deut. 10.16. Circumcise the fore-skinne of your heart, and be no more stiffe necked.

Saint Paul sayth to the Romanes: Rom. 4.11: Abraham re­ceiued the signe of circumcision, a seale of the righte­ousnes of the faith, which he had yet being vncircum­cised. Also he saith, Rom. 15.8. That Iesus Christ was a Mini­ster of the circumcision for the truth of God, to con­firme the promise made vnto the Fathers. And to the Colossians the Apostle further sayth: Col. 2.11. In Christ yee are circumcised with the circumcision made with­out hands, in putting off the body of the sinnes of the flesh by the circumcision of Christ. To the Romans he declareth: Rom. 2.28 29 That he is not a Iew, which is one out­wardly; neither is that circumcision, which is out­wardly in the flesh: but he is a Iew, which is one in­wardly; and circumcision is that of the heart, in the spirit and not in the letter, whose praise is not of men, but of God. There is a memorable sentence concer­ning circumcision, in an ancient booke of the Iewes, called Zohar, wherein it is sayd: [...] We haue learned that at what time soeuer, when any one shall be marked with this holy sealing (or signing) of this signe of cir­cumcision, from that time he hath a sight of God, and [Page 31]the holy soule is vnited with him. This came to passe in some measure, when as the Sacrament of circumci­sion, according to Gods ordinance was receiued. But now the grace is receiued in Baptisme, and in the cir­cumcision of the heart.

CHAP. 16. Of the calling of Moses.

IN the second part of the T. 1. p. 33. Homily of good workes it is sayd: Euer since the fall of Adam, all that came of him haue beene so blinded through O­riginall sinne, that they haue beene euer ready to fall from God, and his Law, and to inuent a new way vnto saluation by Workes of their owne deuising. Insomuch that almost all the World, forsaking the true honour of the onely eternall liuing God, wandred about their owne fantasies, Worshipping, some the Sunne, the Moone, &c. Such was the rudenesse of the people, af­ter they fell to their owne fantasies, and left the eter­nall liuing God and his Commandements, that they de­uised innumerable images and Gods. In which errour and blindnesse they did remaine, vntill such time as Almighty God, pittying the blindnesse of man, sent his true Prophet Moses into the World, for to reprooue and to rebuke this extreame madnesse, and to teach the people to know the onely liuing God, and his true honour and worship.

1 Iohn 3.11.12. Caine is mentioned the first man after Adam, that brought foorth the fruites of the fall, in that he fell from the loue, which by the Law of nature hee owed vnto his Brother, and hated him, and slew him. Caines posterity shewed a degenerated nature; namely, Genesis 4.23. La­mech [Page 32]in taking two Wiues: Whereas, as Christ sayth, From Math. 19.8. the beginning it was not so. For in the begin­ning it was sayd: Genesis 2.24. A man shall leaue Father and Mo­ther, and shall cleaue to his Wife; and they twaine shall be one flesh. Lamech also further manifested his corrupted nature, saying: I haue Genesis 4.24. slayne a man in my Wounding, and a young man to my hurt. Great was the departure from Gods euerlasting Law, vntill the dayes of Enos: And Genesis 4.26. then (sayth the Text) beganne men to call vpon the name of the Lord.

Afterward Enoch, the Iude 14.15. seuenth from Adam, pro­phecied, saying: Behold the Lord commeth with ten thousands of his Saints, to execute iudgement vppon all, and to conuince all that are vngodly among them of all their vngodly deedes, which they haue vngodly committed, and of all their hard speeches which vngodly sinners haue spoken against him.

But in the dayes of Noah iniquity agayne more ex­ceedingly abounded, though hee was a 2 Pet. 2.5. Preacher of righteousnesse among the people. And God brought in the Flood vpon the World of the Vngodly. After the Flood (the consideration whereof, one might thinke, would haue terrified mankinde from commit­ting wickednesse,) people being multiplied, especially the Gene. 10.10. posterity of Ham, fel to euill working againe, to the building of a City and Tower, whose Gene. 11.4. top might reach vnto Heauen, and to make themselues a name, &c. Yea, not only the posterity of Ham, but many also of the posterity of Shem degenerated so farre, as that they serued Ios. 24.2. other Gods.

And as Achtor in the Booke of Iudith sayd, A­braham with his, would not follow the Iudith 5.7. Gods of their Fathers, which were in the Land of Chaldea: but [Page 33]left the way of their Ancestours, and worshipped the God of Heauen, the God whom they knew. In the dayes of Abraham there was in the World Gods Priest-hood after the order of Genesis 14 18 Melchizedec, whereof among the most there was little or no vse made; but blindnesse of vnderstanding, and iniquity of life most preuailed, vntill that God raysed vp Moses (as the Ho­mily sayth,) who was Heb. 3.5. faithfull in all Gods house, who also witnessed against the abominations of the world, and taught Gods Ecclus. 1.5 euerlasting Law, with Gods Statutes Deut 4.1 and iudgments.

CHAP. 17. Of the Passeouer.

IN the first part of the T. 2 p. 197. Homily concerning recei­uing the Sacrament, it is sayd: Of old time God decreed his wonderous benefits of the deliuerance of his people, to be kept in memory by the eating of the Passeouer, with his rites and Ceremonies.

In the second part of the Page 202. Homily concerning the Sacrament, it is sayd: That newnesse of life, as fruits of Faith is required in the partakers of the Lords table, wee may learne by eating of the Typicall Lambe, whereunto no man was admitted, but hee that was a Iew, that was circumcised, that was before san­ctified.

And in the To. 2. p. 196. Transitus noster, id est, Phase ita e [...]lebratur, siter­rena et Aegiptū dimittente [...], ad Coelestia festme­mus. Hieronimus in cap. 26. Math. Homily of the Resurrection it is sayd: Christ our Easter Lambe is offered vp for vs, to slay the power of sinne, to deliuer vs from the danger thereof, and to giue vs examplē to dye vnto sinne in our liues. And let vs passe ouer the affecti­ons [Page 34]of our old conuersation, that wee may be deliuered from the bondage thereof, and rise vp with Christ. Moses from the Lord sayd vnto the people of Israel: And Exo. 12.26.27 it shall come to passe, when your Children shall say vnto you, what meane you by this seruice? That yee shall say, it is the sacrifice of the Lords Passeouer, who passed ouer the houses of the Chil­dren of Israel in Egypt, when hee smote the Egyp­tions, and deliuered our houses.

Also sayth Moses, Exod. 12.48 when a stranger shall soiourne with thee, and will keepe the Passeouer vnto the Lord, let all his Males bee Circumcised, and then let him come neere; and keepe it. And he shall be as one that is borne in the Land: for no vncircumcised person shall eate thereof.

And concerning the Spirituall signification of the Passeouer, it is manifest out of Saint Paules Words, where he sayth: 1 Cor. 5.7.8 Purge out the old Leauen, that yee may be a new Lumpe, as yee are vnleauened; for euen Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the Feast, not with olde Leauen, ney­ther with the Leauen of malice and wickednesse, but with the vnleauened bread of sincerity and truth.

The Passeouer was the second Sacrament cele­brated in the Church of the Iewes, the Deut. 14.2 peculiar peo­ple of God in those times.

CHAP. 18. Of the Law giuen by Moses.

IN the first part of the T. 2. p. 275. Homily against Disobe­dience and wilfull Rebellion, it is sayd: As God the Creatour and Lord of all things appoynted his Angels and Heauenly Creatures in all obedience to serue and to honour his Maiesty: So was it his will that man, his chiefe Creature vpon the earth, should liue vnder the obedience of his Creatour and Lord. And for that cause, God, as soone as hee had Created man, gaue vnto him a certaine Precept and Law, which hee (be­ing yet in the state of innocency, and remayning in Pa­radize) should obserue as a pledge and token of his due and bounden obedience, &c.

In the third part of the T. 1. p. 85. Homily against Adulte­ry, it is signified, That before the Law was giuen by Moses, the Law of nature onely reigned in the hearts of men.

In the first part of the T. 2. p. 18.19. Homily against perill of Idolatry, it is sayde: If wee bee the people of God, how can the Word and Law of God not appertayne vnto vs? Saint Paul alleadging one Text out of the Olde Testament, concludeth generally for other Scriptures of the old Testament, as well as that, saying: Whatso­euer is Written before (meaning in the old Testament) is Written for our instruction. Which sentence is most specially true of such Writings of the olde Testament, as contayne the immutable Lawe and Ordinances of God, in no Age or time to bee altered, nor of any persons of any Nations, or Age whatsoeuer to bee diso­beyed, &c.

And in the first part of the T. 2. p. 125. Homily concerning the place and time of Prayer, it is sayd: Whatsoeuer is found in the Commandement, appertayning to the Law of nature, as a thing most godly, most iust, and needfull for the setting forth of Gods glory, it ought to bee retayned and kept of all good Christian people.

Moses diuided the Law, which hee from God gaue to the people of Israel, into Deut. 6.1 Deut. 6.20 three kindes, say­ing: Now these are the Commandements, the Sta­tutes, and the iudgements, which the Lord your God commaunded to teach you, that yee might doe them in the Land, &c. By the Commandements are meant the Deut. 4.13.14 ten Commandements, called commonly the Morall Law: By Deut. 16.12 See in Psal. 119.8. according to the Diuine Ser­vice Translatiō, and compare therewith the last translation. Statutes are meant the cere­monies, or the ceremoniall Law: And by Iudgments are meant the Exod. 21.1 iudiciall Law.

Concerning the Morall Law, whereof the tenne Commandements are a summe, or ten generall deliue­ries there, Christ in his Gospell hath confirmed the e­uerlasting continuance of the same, the farre greatest part of his new Testaments Precepts beeing Morall, commanding and saying: Mathew 3.12 Whatsoeuer yee would that men should do vnto you, do yee euen so vnto them for this is the Law and the Prophets. And Paul signi­fieth the euerlastingnesse of that Law, saying: Ephe. 6.2 Honor thy father and thy mother, (which is the first Com­mandement with promise,) that it may bee well with thee, and thou mayst liue long on the earth.

The Ceremoniall Lawes, as of Circumcision in the Gal. 5.2. flesh, of Heb. 1 [...].5.8 offering for Sacrifices the bodies of Beasts, and the like, endured but vntill the time of Heb. 9.10. Reformation, and the time of the Acts 21.25. Esta­blishing [Page 37]of the Ordinances of Messias the Lord Iesus Christ.

Paul sayth: If yee be Gala. 5.2. Circumcised, Christ shall profite you nothing. And the Apostle speaking of Christs comming into the world, deliuereth: Where­fore when hee commeth into the World, hee sayth: Sacrifice Heb. 10.5.6.7 8.9. and offering thou wouldest not, but a body hast thou prepared me. In burnt offerings and sacri­fices for sinne thou hast had no pleasure: Then sayde he, Loe, I come to doe thy wil (O God:) Hee ta­keth away the first, that hee may establish the se­cond. Yet of no Ceremoniall Law is the righteous­nesse or morall signification ceased, which is to bee obserued of vs; but it endureth for euer, as it may very plainely appeare out of Saint Paules VVordes to the Romanes, where hee sayth: Rom. 8.4. That the righ­teousnesse of the Lawe might bee fulfilled in vs, who VValke not after the flesh, but after the Spirit.

The iudgements or the Iudiciall Lawes (though the righteousnesse intended by them all, is euerla­sting) are not in euery See the sea­uenth Article of the Religion established. particular of them now in force in any Christian Common VVealth: as the Law of punishing Adultery with Death: VVhich may appeare by Christs dismissing the Iohn 8.11. Woman ta­ken in Adultery: and by his permitting a man to Mat. 5.32. put away his Wife for Fornication: Which putting a­way neede not be, if the Leu. 20.10. Law of Moses concerning punishing Adultery with Death stood still in Vniuer­sall force or vertue. For so soone as the married party had committed Adultery, hee or shee should bee taken away by suffering Death, according to Mo­ses Law.

No lawe or ordinance of what kinde so euer, which hath proceeded foorth of the Wisedome of the Eternall God, for the vse of Mankinde, is to be neglected as concerning the equity or morality thereof; though the ceremony of it, or such like circumstance be ceased: as it is written, 2. Tim. 3.16.17. All Scrip­ture is giuen by inspiration of God, and is prosi­table for Doctrine, for reproofe, for correction, for instruction in righteousnesse; That the man of God may bee perfect, throughly Furnished vnto all good workes.

And againe the Apostle sayth to the Romanes: Rom. 15.4. Whatsoeuer things were written afore time, were written for our learning, &c.

CHAP. 19. Of the Tabernacle and Temple of the Iewes.

IN the first part of the Tom. 2. p. 126.127. Homily concerning the place and time of Prayer, it is sayd: So soone as God had deliuered his people from their enemies, and set them in some liberty in the Wildernesse, he set them vp a costly and a curious Tabernacle, which was as it were the Parish Church, a place to resort vnto of the whole multitude, a place to haue Sacrifices made in, and other obseruances and rites to be vsed in. Further­more, after that God according to the truth of his pro­mise, had placed and quietly setled his people in the land of Canaan, now called Iewrie, he commaunded a great and magnificent Temple to be builded by King Solo­mon, as seldome the like hath beene seene: a Temple so [Page 39]decked and adorned, so gorgeously garnished, as was meete and expedient for people of that time, which would be allured and stirred with nothing so much, as with such outward goodly gay things. This was now the Temple of God, endued also with many gifts and sundry promises. This was the publike Church, and the mother Church of all Iewrie. Here was God hono­red and serued. Hither was the whole Realme of all the Israelites bound to come at three solemne feastes in the yeare, to serue their Lord God here.

The Tabernacle consisted of three partes: Exod. 27.9. the Court, the Exod. 26.33. Holy, and the most Holy. The Num. 1.50.51.53. Leuites did seruice in and about the Court: The Heb. 9.6. Priests did seruice in the Holy: And the Heb. 9 7. high Priest alone once euery yeare did seruice in the most Holy.

The house of the Lord which Solomon built, consi­sted likewise of three parts: The 1. Kings 6.3. Porch, answering to the Court of the Tabernacle: The 1. Kings 6.5: Temple, an­swering to the holy Place: and the Oracle, answering vnto the most holy Place.

Concerning the signification of the Temple, it is deliuered in the first part of the Homily of the right vse of the Church, and also in the first part of the T. 2. p. 127▪ T. 2. p. 2. P. 209. Homily concerning the place and time of Prayer. Indeed the chiefe and speciall Temples of God, wherein he hath greatest pleasure, and most delighteth to con­tinue and dwell in, are the bodies and minds of true Christians, and the chosen people of God, according to the doctrine of the holy Scripture, declared in the first Epistle to the Corinthians: 1. Cor. 3.16: 17. Knowe yee not, ( saith Saint Paul) that yee bee the Temple of God, and that the Spirit of God dwelleth in you?

If any man defile the Temple of God, him will God destroy: for the Temple of God is Holy, which yee are. And againe in the same Epistle: 1 Cor. 6.19.20 Know yee not that your body is the Temple of the Holy Ghost dwel­ling in you, whom yee haue giuen you of God?

In the third part of the T. 2. p. 68. Homily against the pe­rill of Idolatry, there is cited a memorable Sen­tence of Saint Ierome: That it is the Temple of the Lord, wherein dwelleth true Faith, godly conuersa­tion, and the company of all vertues. Reade there also his interpretation of the goodly ornaments of the Temple built by Salomon, which Exposition is very remarkable.

To Conclude this point: Although God would haue our inward man to bee a Tabernacle or Temple for the Pro. 23.26. Ephe. 3.17. 1 Peter 3.4. 2 Cor. 6.16. dwelling of his holy Spirit: Yet all this not­withstanding (as it is sayd in the first part of the Tom. 2. p. 2. Ho­mily concerning the right vse of the Church.) The materiall Church or Temple is a place 1 Chron. 28.11.12. Psal. 74 8. Luke 4.16. appoynted aswel by the vsage and continuall examples expressed in the old Testament, as in the New; for the people of God to resort together vnto, &c.

CHAP. 20. Of Saint Iohn Baptists Preaching.

IN the Collect for Saint Iohn Baptists day, it is said: That by Gods prouidence he was wonderfully borne, and sent to prepare the way of Iesus Christ our Sa­uiour by Preaching of Pennance. That the Birth of Iohn the Baptist was wonderfull, it may appeare by the Words of Zacharias to the Angell fore-telling of [Page 41] Iohns birth, saying: Luke 1.18. Whereby shall I know this? for I am an old man, and my Wife well stricken in yeares. That hee was sent to prepare the way of the Lord, may appeare also from the Angels Words, say­ing: Luke 1.15.16.17. Hee shall be filled with the Holy Ghost, euen from his mothers Wombe. And many of the chil­dren of Israel shall hee turne to the Lord their God. And hee shall goe before him in the spirit and power of Elias to turne the hearts of the Fathers to the Children, and the Disobedient to the wisdome of the iust, for to make ready a people prepared for the Lord. And that this preparing was by Preaching of Pennance or Repentance, it is testified by St. Luke, who sayth: Luke 3.3.4.5.6. Iohn came into all the Countrey about Iordan, Preaching the Baptisme of Repentance, for the remission of sinnes: As it is written in the Booke of Esaias the Prophet, saying: Esay 40.3.4.5. According it is read in the Epistle for St. Iohn Baptists day. Hoc ita distinguendum esse ostendit He­braea distincti?, & comparatio sequentis mem­bri: Iun [...]us in annot. ad Esay 40 30. Mysteriū in hac Historia à Pro­pheta Esaia olim praedicta, et tan­to studio à san­ctis Euangelistis ad notata, latere aliqui [...] majus suspicor, quam aut capere ipse satis, a [...]t satis queā admirari. Causa bonus in Annal Bar. A voyce cryed in the Wildernesse, Prepare the way of the Lord in the Wildernesse, make straight the pathe of our God in the Desart. Let all Vallies bee exalted, and euery Mountaine and Hill bee layd low. VVhat so euer is crooked, let it be made straight, and let the rough bee made plaine fields. For the glory of the Lord shall plainely appeare, and all flesh shall at once see and behold it.

The which Doctrine is called by Saint Marke, the Marke 1.1 beginning of the Gospell of Iesus Christ. And the Prophet Malachy thus Preached it: Mal 3.1. Behold I will send my Messenger, and hee shall prepare the way before me; and the Lord whom yee seeke, shall suddainly come to his Temple: euen the Messenger of the Couenant, whom yee delight in; behold hee shall come, sayth the Lord of Hosts.

Great was the Ministery of Iohn the Baptist, as it may appeare out of the words of Zacharias his Fa­ther, who Prophesied of him, saying: Luke 1.76.77.78.79. And thou childe shalt be called the Prophet of the Highest; for thou shalt goe before the face of the Lord to prepare his wayes; to giue knowledge of Saluation vnto his people, by the remission of their sinnes: To giue Light to them that sit in darknesse, and in the shadow of Death, and to guide our feet into the way of peace. Christ himselfe testified of him, that Mat. 11.11. among them, which are borne of Woemen, there hath not risen a greater than Iohn the Baptist. And that all the Pro­phets and the Law were Luke 16.16. Mat. 11.13. vntill Iohn. So great a one hee was, that hee had Luke 11.1. Disciples after a speciall manner differing from the Clergy of Iewry, in his time. Hee was not onely the Mat 3.1. first Minister of the Sacrament of Baptisme, but also hee that Math. 3.13.14 15.16▪ Bapti­zed the Lord IESVS CHRIST. And therefore hee is in an especiall manner, more than any other Minister, as it were surnamed the Baptist or the Baptizer.

CHAP. 21. Of the Holy Incarnation and Natiuity of our Lord Iesus Christ.

IN the Preface to be Read vpon Christmas day, it is sayd: That God did giue Iesus Christ his only Son to be borne as this day Esay 9.6. for vs; who by the operati­on of the Math. 1.20 Holy Ghost, was made very man of the sub­stance of the Virgin Mary his mother, and that with­out spotte of sinne, io make vs Ephe. 5.25.26.27: cleane from all sinne.

And in the T. 2. p. 173. Homily of the Nativity it is deliue­red: That hee made all them which would Iohn 1.12. receiue him truely, and beleeue his Word, good Esay 61.3. trees, and Esay 32.15 16 and 51.3. good ground, fruitfull and pleasant Iohn 15.2. Branches, Children of 1 Thes. 5.5. Light, Eph. 2.19. Hebr. 12.22.23.24. Phil: 3.20. Citizens of Heauen, sheepe of his Iohn 10.16. Fold, members of his Ephe. 5.30. body, Rom. 8.17. Iames 2.5. Heires of his Kingdome, his true Iohn 15.14.15 friends and Heb. 2.11.12 Brethren, sweet and liuely 1 Cor. 10.17 bread, the 1 Peter 21 10. Hosea 2.23. Elect and chosen people of God. But for the better vnderstanding and consideration of this thing, let vs behold the end of his comming, so shal we perceiue what great commodity and profite his Natiuity hath brought vnto vs miserable and sinfull Creatures.

The end of his comming was to Math. 1.21. saue and Luke 1.74. deliuer his people, Math. 5.17. Iohn 15.10. to fulfill the Law for vs, to Iohn 18.37. beare Wit­nesse vnto the Truth, As in the se­cond past of the Homily a­gaynst Adulte­ry, it is sayd. See Math. 5.21 22.27.28. &c. T. 1. P. 84. to restore the Law of his Hea­uenly Father vnto the right sense, vnderstanding and meaning; to teach and Luke 4 18. Preach the words of his Father, to giue Iohn 12.46 Light vnto the World, to Luke 6.32. call sinners vnto repentance, Math. 11.28 Acts 3.19. Esay 40.29. to refresh them that labour and be heauy laden, to Iohn 12.31. east out the Prince of this World, to Col 1.21.22. re­concile vs in the body of his flesh, to 1 Iohn 3.8. dissolue the works of the Diuell; last of all, to become a 1 Iohn 2.2. propitiation for our sinnes, and not for ours onely, but also for the sinnes of the whole World.

These were the chiefe endes wherefore Christ be­came man, not for any profite that should come to him­selfe thereby, but only for our sakes, that we might Iohn 15.15. vn­derstand the will of God, be Iohn 17.22. partakers of his Heauenly light, be deliuered out of the Math. 4.24. 2 Tim. 2.26. Diuells clawes, re­leased from the Hebrewes 12.1. Rom. 6.18.22. burthen of sinne, Rom. 3.24.25. iustified through faith in his blood, and finally, Psalme 73.24. Colos. 3 4. 1 Pet. 5.10. receiued vp into [Page 44]euerlasting glory, there to Rom. 8.17. 2 Tim. 2.11.12 reigne with him for euer. Therefore sayth the Church in the conclusion of the sayd P. 174. Homily: Dearely beloued, let vs not forget this loue of our Lord and Sauiour, let vs not shew our selues vnmindfull or vnthankefull towards him: but let vs loue him, feare him, obey him, and serue him. Let vs confesse him with our mouthes, prayse him with our tongues, beleeue on him with our hearts, and Iohn 15.8. glorifie him with our good workes. Iohn 1.9. Christ is the Light, let vs receiue the Light: Christ is the Reue. 3.14 Truth, let vs be­leeue the Truth: Christ is the Iohn 14.6 way, let vs follow the way. Happy are they, (sayth the Scripture,) Mat. 24.13. which continue vnto the end. Be Reue. 2.10 faithfull (sayth God) vn­till Death, and I will giue thee a Crowne of Life. A­gaine he sayth in another place: Hee that putteth his hand vnto the Luke 9.62 Plough, and looketh backe, is not meete for the Kingdome of God. Therefore let vs bee strong, stedfast, and vnmooueable, 1 Cor. 15.58 abounding alwayes in the workes of the Lord.

Iesus Christ sayth: Iohn 3.16.17 God so loued the world, that hee gaue his only begotten sonne: that whosoeuer be­leeueth in him should not perish, but haue euerlasting life. For God sent not his Sonne into the world to condemne the world; but that the world through him might be saued. It is written in the Booke of Baruch: This Baruch 3.35 36.37. is our God, and there shall none other bee ac­counted of in comparison of him. Hee hath found out all the way of knowledge, and hath giuen it vnto Iacob his seruant, and to Israel his beloued. After­ward did hee shew himselfe vpon earth, and conuersed with men.

CHAP. 22. Of Christs death.

IN the beginning of the second Tom. 2. p. 181 Homily concer­ning the death and passion of our Sauiour Christ, it is sayd: That we may the better conceiue the great mercy and goodnesse of our Sauiour Christ, in suffering death Heb. 2.9. 2. Cor. 5.14.15. See chapter 25 of the merit of Christs death. vniuersally for all men, it behooueth vs to descend into the bottome of our conscience, and deeply to consider the first and principall causes, wherefore hee was compelled so to doe. When our great Grand-father Adam had broken Gods commaundement, in eating the apple forbidden him in Paradise, at the Gen. 3.6. motion and suggestion of his wife, he purchased thereby not onely to himselfe, but also to his 1. Cor 15.22. posterity for euer, the iust wrath and indignation of God, &c. He became Rom. 5.12.14 mortall, he lost the fauour of God, He was Gen. 3.23.24. cast out of Paradise, he was no longer a Citizen of Heauen: but a fire-brand of Hell, and a bond-slaue to the Diuell. To this doth our Sauiour beare witnesse in the Gospell, calling vs Mat. 18.11. lost sheepe, which haue gone 1. Pet. 2.25. astray, and wandered from the true Shepheard of our soules. To this also doth Saint Paul beare witnesse, saying: Rom. 5.18. That by the offence of on­ly Adam, death came vpon all men vnto condemnation. And it is sayd in the T. 2. p. 169. Homily of the Natiuity of Christ: When the Gal. 4.4. fulnesse of time was come, that is, the perfection and course of yeares, appointed from the beginning, then God according to his former couenant and promise, sent a Messias, otherwise called a Me­diatour, into the world; not such a one as Moses was, not such a one as Ioshua, Saul or Dauid was: but such a one as should deliuer mankind from the bitter curse of the [Page 46]Law, and make perfect satisfaction by his death, for the sinnes of all people; namely he sent his deere and onely Sonne Iesus Christ, borne (as the Apostle saith) of a wo­man, and made vnder the law, that he might Gal. 4.5. re­deeme them that were in bondage of the law, and make them the children of God by adoption.

Concerning the necessity of Christs death, the A­postle declareth to the Hebrewes saying: Heb. 9.15.16.17.18 23. And for this cause he is the Mediator of the new Testament, that by meanes of death, for the redemption of the transgressions that were vnder the first Testament, they which are called, might receiue the promise of e­ternall inheritance. For where a Testament is, there must also of necessity be the death of the Testatour. For a Testament is of force after men be dead: other­wise it is of no strength at all whilest the Testatour liueth. Whereupon neither the first testament was de­dicated without bloud. It was therefore necessary that the patternes of things in the heauens should be purified with these, but the heauenly things them­selues with better sacrifices than these.

And in another place the same Apostle sayth: Heb. 2.9.10. We see Iesus, who was made a little lower than the Angels, for the suffering of death, crowned with glo­ry and honour, that he by the grace of God should taste death for euery man. For it became him, for whom are all things, and by whom are all things, in bringing many sonnes vnto glory, to make the Cap­taine of their saluation perfect through sufferings. For as much then as the children are partakers of flesh and bloud, he also himselfe likewise tooke part of the same, that through death he might destroy him, that had the power of death, that is, the diuell. And [Page 47]Christ signified the same vnto the two men going to Emmaus, saying: Luke 24 26. Ought not Christ to haue suffered these things, and to enter into his glory? The Pro­phets Psal. 2 [...]. Dauid, Isa. 53. Isaiah and Dan. 9.24.25.26. Daniel foretold expresly of his death, And 2. Esdras 7.29 Esdras hath mentioned the same.

CHAP. 23. Of the resurrection and ascension of Iesus Christ.

IN the T. 2. p. 189. Homily of the Resurrection of our Sauior Iesus Christ, it is sayd: So great surely is the mat­ter of this Article, and of so great waight and im­portance, that it was thought worthy to keepe our Sauior still on earth forty dayes after he was risen from death to life, to the confirmation and establishment thereof in the hearts of his Disciples. Saint Paul sayth to the Corinthians: 1. Cor 15.14.1 [...]. If Christ be not risen, then is our prea­ching vaine, and your faith is also vaine: yea and wee are found false witnesses of God, because we haue te­stified of God, that he hath raised vp Christ. And if Christ be not raised, your faith is vaine, yee are yet in your sinnes. The Church deliuereth also in the afore­sayd P. 191. 192. Homily: It had not beene enough to be deliuered by his death from sinne, except by his Resurrection wee had bene Rom. 4.25. endowed with righteousnesse. And it should not auaile vs to be deliuered from death, except he had risen againe, to open for vs the gates of Heauen, to enter into life euerlasting. He died to destroy the rule of the Diuell in vs, and he rose againe, to send downe his holy Spirit to rule in our hearts, to endow vs with perfect righteousnesse. The second Antheme to be sayd on Easter day, is: 1. Cor. 15.20.21. Christ is risen againe, the first fruites of them that sleepe. For seeing that by man came death, [Page 48]by man also commeth the resurrection of the dead. For as by Adam all men doe dye: so by Christ all men shall bee restored to life. Therefore sayth the Church in the Preface to be read on Easter day: Chiefly are we bound to praise thee, for the glorious Re­surrection of thy Sonne Iesus Christ our Lord: for he is the very 1. Cor. 5.7. Paschall Lambe which was offered for vs, and hath Ioh. 1.29. taken away the sinne of the world, who by his 1. Cor. 15.54.55. death hath destroyed death, and by his rising to life againe hath restored to vs life 1. Thes 4.14. Iohn 5 24.28.29. Rom. 8.11. Ioh. 6.33. 1. Cor. 15.23. euerlasting. Also by his rising againe he was manifested to be God, as it is written: And declared to be the Sonne of God, with power, according to the Spirit of Holinesse, Rom. 1.4. by the Resurrection from the dead. Reade diligently the Homily of the Resurrection, wherein the Doctrine thereof, and the vse which we are to make of it, is in most Diuine manner deliuered.

Now concerning Christs Ascension, it is signified in the T. 2. p. 189. Homily of the Resurrection; That he ascended vp to his Father into the heauens, there to receiue the Ioh. 20.17. Iohn 17.5. 1. I [...]e [...]. 3.22. glory of his most triumphant conquest and victory. And in the Preface to be read vpon the Ascension day, it is sayd: that Iesus Christ our Lord, after his most glo­rious Resurrection manifestly appeared to all his Apo­stles, and in their Acts 1.9.10.11. sight ascended vp into Heauen, to prepare a place for vs, that where he is, thither might we also ascend, and reigne with him in glory.

That Christ was glorified being ascended into Hea­uen, Dauid declareth, saying: Psal. 68.18. Thou hast ascended on high, thou hast led captiuity captiue, thou hast receiued gifts for men: yea for the rebellious also, that the Lord might dwell among them. Saint Paul sayth: Heb. 12.2. That Christ for the ioy which was set before him, [Page 49]endured the Crosse, despising the shame, and is set downe at the right hand of the Throne of God. That hee also ascended to Iohn 14.2.3▪ prepare in Heauen a place for his true Disciples, hee testifieth by his VVordes, saying: In my Fathers House are many Mansions: if it were not so, I would haue told you: I goe to prepare a place for you. And if I goe, and prepare a place for you, I will come againe, and receiue you vnto my selfe, that where I Iohn 17.24. Iohn 12.26. am, there yee may bee also.

The Apostle to the Hebrewes writting concerning the Ascension, sayth also: Hebr. 9.24. Christ is not entred into the Holy places made with hands, which are figures of the true; but into Heauen it selfe, now to appeare in the presence of God for vs. And to the Ephesians hee sayth: Ephe. 4.10. Hee that descended, is the same also that ascended vp farre aboue all Heauens, that he might fill all things.

CHAP. 24. Of the comming downe of the Holy Ghost.

HOly Church in most Diuine manner in the Sa­cred Letany, mentioneth together all the great things done and suffered by Christ for Man­kinde; teaching vs to pray, that by all and euery of them we in particular may be deliuered, saying: By the Mystery of thy Holy Incarnation, by the Holy Natiuity and Circumcision, by the Baptisme, Fa­sting, and Temptation: Good Lord deliuer vs. By thine Agony and Bloody Sweate, by thy Crosse [Page 50]and passion, by thy precious death and buriall, by thy glorious Resurrection and Ascension, and by the comming of the Holy Ghost, Good Lord deliuer vs. Wherein we are taught to consider, that the comming of the Holy Ghost is a matter pertaining to our deliue­rance or saluation, and now here to be meditated on.

In the Preface to be read on Whitsunday, it is sayd: That according to the most true promise of Iesus Christ our Lord, the Holy Ghost came downe this day from Heauen with a suddaine great sound, as it had beene a mightie wind, in the likenesse of fiery Acts 2.2.3.4. tongues, lighting vpon the Apostles, to teach them, and to leade them to all Ioh. 16.13. Truth, giuing them both the gift of diuerse Languages, and also boldnesse with feruent Zeale, constantly to preach the Gospell vnto all Mar. 16.15. Na­tions, whereby wee are brought out of darknesse and errour, into the cleere 1. Pet. 2 9. Math. 4.16. light and true knowledge of God the Father, and his Sonne Iesus Christ.

It is sayd in the first part of the Tom. 2. p. 208.209. Homily for Whit­sunday: As there are three seuerall and sundry per­sons in the Deity: so haue they three seuerall and sun­dry offices proper vnto each of them. The Father to create, the Sonne to redeeme, the Holy Ghost to san­ctifie and regenerate. Whereof the last, the more it is Ioh. 3 4. hidde from our vnderstanding, the more it ought to moue all men to wonder at the secret and mighty wor­king of Gods Holy Spirit, which is within vs. For it is the Holy Ghost, and no other thing, that doth Ioh. 6.63. quicken the mindes of men, stirring vp good and godly motions in their heartes, which are agreeable to the will and Commaundement of God, such as o­therwise of their owne crooked and peruerse nature they should neuer haue.

The power of the Holy Ghost is to regenerate men, and as it were, to bring them foorth anewe, so that they shall bee 2. Cor. 5.17. nothing like the men, that they were before.

Neither doth hee thinke it sufficient inwardly to worke the spirituall and new birth of man, vnlesse hee doe also dwell and abide in him. 1. Cor. 3.16. and 6.19. Knowe yee not ( sayth Saint Paul) that yee are the Temple of God, and that his Spirit dwelleth in you? Knowe yee not that your bodies are the Temples of the Holy Ghost, which is within you?

Againe he sayth: Rom. 8.9. You are not in the flesh, but in the spirite, For why? The Spirite of God dwel­leth in you.

To this agreeth the Doctrine of Saint Iohn, wri­ting in this wise: The 1. Ioh. 2.27. Annoynting which yee haue re­ceiued (hee meaneth the Holy Ghost) dwelleth in you. And the Doctrine of Saint Peter sayth the same, who hath these wordes: The Spirite 1. Pet. 4.14. of glory, and of God resteth vpon you. O what comfort is this to the heart of a true Christian, to thinke that the Holy Ghost Rom. 8.9.10 11. dwelleth within him.

In the second part of the aforesayd P. 212. Homily, it is also sayd: That our Sauiour Iesus Christ departing out of the world vnto his Father, promised his Dis­ciples to send downe Ioh. 14.16. another Comforter, which should continue with them for euer, and direct them into all truth.

Neither must we thinke, that this Comforter was ei­ther promised, or else giuen only to the Apostles, but also to the 1. Cor. 12.3.13. Vniuersall Church of Christ, dispersed through the world: for vnles the Holy Ghost had bin alwayes pre­sent gouerning and preseruing the Church from the be­ginning, [Page 52]it could neuer haue sustained so many and so great brunts of affliction and persecution with so little damage and harme, as it hath.

Saint Paul sayth: Rom. 8.9. If any man hath not the Spirit of Christ, the same is none of his. Hereby then it is euident and plaine to all men, that the Holy Ghost was giuen, not onely to the Apostles, but also to the whole body of Christs Congregation, although not in like forme and Maiestie, as he came downe at the Feast of Pentecost.

The Lord hath sayd by his Prophet Isaiah: Isa. 59.20.21. The Redeemer shall come to Sion, and vnto them that turne from transgression in Iacob. As for me, this is my couenant with them, sayth the Lord, My Spirit that is vpon thee, and my words, which I haue put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, nor out of the mouth of thy seedes seede, sayth the Lord, from henceforth and for euer. The need we haue of Gods holy Spirit, is signified in the Collect to be read on the fift Sunday after Easter, where it is sayd: Lord from whom all good things doe come, graunt vs thy humble seruants, that by thy holy inspiration, we may [...]hil. 2.13. thinke those things which be good, and by thy mercifull Psal. 143.10. Psal. 25.5.9. guiding may performe the same, through Iesus Christ our Lord.

Likewise in the Collect to bee read afore the ten Commandements. Almighty God, vnto whom all hearts be Acts 1.24. open, all desires knowne, and from whom no secrets are hid: cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may per­fectly loue thee, and worthily magnifie thy holy Name, through Christ our Lord.

The holy Ghost commeth downe into the spirite [Page 53]of Gods people, in sundry measures and degrees. It is in some measure receiued in Baptisme; and there­fore in the Seruice for Baptisme it is prayed, that the party to be baptized may be baptized with water and the Mat. 3 11. Holy Ghost, &c. It is also receiued in Acts 8.15.16.17. Bishop­ping or Confirmation. And therefore in the seruice thereof it is prayed: Strengthen them, we beseech thee, O Lord, with the Holy Ghost, the comforter. And in the act of Confirmation, when the Bishop layeth his hand on the party to bee Confirmed, it is sayd: De­fend, O Lord, this child with thy heauenly grace, that hee may continue thine for euer, and daily increase in thy Holy Spirit more and more, vntill he come to thine euerlasting Kingdome.

It is also receiued in the Communion, as sayth the Tom. 2. p. 192 Homily of the Resurrection: Thou hast receiued Christs body to haue within thee the Father, Sonne, and Holy 1. Cor. 12.13. Ghost, for to dwell with thee, and to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. And in the same Pag. 193. Homily it is sayd: How can we find in our harts to shew such extreame vnkindnesse to Christ, who hath now so gently called vs to mercy, and offered himselfe vnto vs, and he now Ioh. 6.56. entred within vs? Yea how dare we be so bold to renounce the presence of the Father, the Sonne, and the Holy Ghost? For where one is, there is God all whole in Maiesty, together with all his power, wisedome, and goodnesse.

By other ordinances of God, the holy Ghost is more and more receiued, as by Prayer, &c. according as Christ saith: Luke 11.13. Your heauenly Father will giue the Ho­ly Spirit to them that aske him. And likewise S. Peter with the other Holy Apostles hath declared, to what [Page 54]conditioned people God doth send downe his Holy Spirit more and more, where hee sayth: Acts 5.32. Wee are VVitnesses of these things, and so is also the Holy Ghost, whom God hath giuen to them that obey him. Reade the third part of the T. 2. p. 229. 230 Homily for Rogation VVeeke, and there are expressed many operations of the Holy Ghost, for and in the people of Almigh­ty God.

CHAP. 25. Of the Merit of the Redemption wrought by Iesus Christ.

THE Church in her most Sacred Catechisme, teacheth euery one of her Children to say: I beleeue in God the Sonne, who hath redeemed me and all Mankind. And in the Prayer afore the Mini­stration of the Communion, it is sayd: Iesus Christ suffering Death vpon the Crosse for our Redemption, made there (by his owne Oblation of himselfe once offe­red) a full, perfect, and sufficient Sacrifice, Ob­lation, and satisfaction for the sinnes of the whole World.

In the second T. 2. p. 181. Homily of CHRISTS passion it is sayde: Hee suffered Death vniuersally for all men.

And in the same P. 185. Homily it is sayde: God gaue Christ to the whole World, that is to say, to Adam, and to all that should come after him.

And in the first part of the T. 2. p. 200. Homily concerning the Sacrament, it is sayd: The Death of Christ is a­uaileable for the Redemption of all the World. The [Page 55]holy Scriptures testifie the same greatnesse of the me­rit of the Redemption wrought by Iesus Christ. Saint Iohn sayth: He is the propitiation for our sinnes, and not for ours onely, but also for the sinnes of 1 Iohn 2.2 the whole World.

Saint Paul sayth: Christ gaue himselfe a ran­some for 1 Tim. 2.6. all. And to the Hebrewes he sayth: Heb. 2.9. Ie­sus Christ tasted Death for euery man. To the Co­rinthians hee sayth: If one dyed for all, then were all dead; and hee dyed for 2 Cor. 5.14.15 all, &c. And to the Ro­manes hee sayth: Rom. 5.18. 1 Cor. 15.21.22 Iohn 12.32. As by the offence of one, iudge­ment came vpon al men to condemnation: Eue so by the righteousnesse of one, the free gift came vpon all men vnto iustification of life.

In the second part of the T. 1. p. 50. Homily concerning Swearing, it is signified, That not onely Christs death, but his life also, &c. are meritorious, where it is sayd: Whosoeuer wilfully Zechar. 5.4.5 See Chap. 73. forsweare themselues vp­pon Christs Holy Euangely, they vtterly forsake Gods mercy, goodnesse and truth, the merits of our Sauiour Christs Natiuity, Life, Passion, Death, Resurrection, and Ascension; they refuse the forgiuenesse of sinnes promised to all penitent sinners, the ioyes of Hea­uen, the company with Angels and Saints for euer. Also the aforesayde actions of Christ are meritori­ous, because they were done for the sake of man­kinde.

CHAP. 26. Of the end for the which Iesus Christ redeemed man­kinde, and who of yeares of discretion, or of perfect age, partake of the merit of the same redemption.

IT is sayd in the second part of the T. 1. p. 82. Homily against adultery: Christ that innocent Lambe of God, hath bought vs from the seruitude of the Diuell, not with corruptible gold and siluer, but with his most precious and deare heart bloud. To what intent? That we should fall againe into our old vncleannesse and abhomi­nable liuing? Nay verily: but that we should serue him all the dayes of our life, in holinesse and righteous­nesse, that we should glorifie him in our bodies, by purity and cleannesse of life.

And in the T. 2. p. 179. Homily for good Friday it is sayd: Christ hath not so redeemed vs from sinne, that we may safely returne thereto againe: but he hath redeemed vs, that we should forsake the motions thereof, and liue vn­to righteousnesse. Yea we be therefore washed in our Baptisme from the filthinesse of sinne, that we should liue afterward in the purenesse of life. In Baptisme we promised to renounce the Diuell and his suggestions, wee promised to be (as obedient children) alwayes fol­lowing Gods will and pleasure.

So in the T. 2. p. 195. Homily of the Resurrection it is sayd: Yee must consider that yee be therefore cleansed and re­nued, that yee should from hencefoorth serue God in ho­linesse and righteousnesse all the dayes of your liues, that ye may reigne with him in euerlasting life.

If yee refuse so great grace, whereto yee bee called, what other thing doe yee, than heape to your selues dam­nation more and more, and so prouoke God to cast his displeasure vnto you, and to reuenge this mock­age of his Holy Sacramerits in so great abusing of them.

In the second T. 2. p. 186. Homily of the Passion it is sayd: Now it remaineth that I shewe vnto you, how to ap­ply Christs death and passion to our comfort, as a me­dicine to our wounds, so that it may worke the same effect in vs wherefore it was giuen, namely, the health and saluation of our soules. For as it profiteth a man nothing to haue salue, vnlesse it be well applied to the part infected: so the death of Christ shall sland vs in no force, vnlesse we apply it to our selues in such sort as God hath appointed.

Almighty God commonly worketh by meanes, and in this thing he hath also ordained a certaine meane, whereby we may take fruite and profite to our soules health, and that is Faith. Not an vnconstant or wauering faith: but a sure, stedfast, grounded, and vnfained faith. Pag. 188. For as all they which beheld stedfastly the brazen Serpent, were healed and deli­uered at the very sight thereof, from their corporall diseases and bodily stings: euen so all they which behold Christ crucified, with a true and liuely faith, shall vndoubtedly bee deliuered from the grieuous wounds of the soule, be they neuer so deadly or many in number.

In the Tom. 2. p. 173 Homily of the Natiuity it is sayd: After that Christ was come downe from heauen, and had ta­ken our fraile nature vpon him, he made all them that would receiue him truely, and beleeue his holy [Page 48]Word, good trees, &c. And to shew more plainely who partake of Christs merits, the Tom. 2. p. 179 Homily for good Friday declareth, saying: That we doe call for mercy in vaine, if wee will not shew mercy to our neighbours. For if we will not put wrath and displeasure forth of our hearts to our Christian brother, no more will God for­giue the displeasure and wrath, that our sinnes haue de­serued afore him. For vnder this condition doth God forgiue vs, if we forgiue other. God is to be obeyed, which commaundeth vs to forgiue, if we will haue any part of the pardon, which our Sauiour Christ purchased once of God the Father, by shedding of his precious bloud. And in the second part of the Tom. 1. p. 94. Homily against contention the Church sayth: What crakest thou of thy head, if thou labour not to be in the body? Thou canst be no member of Christ, if thou follow not the steps of Christ. In the first Tom. 2. p. 180 Homily of the Passion most diuinely it is declared: That it shall little auaile vs to haue in meditation the fruites and price of Christs pas­sion, to magnifie them, and to delight or trust in them, except we haue in minde his examples in passion, to fol­low them. If we thus therefore consider Christs death, and will sticke thereto with fast faith, for the merite and deseruing thereof, and will also frame our selues in such wise to bestow our selues, and all that we haue by charity, to the behoofe of our neighbour, as Christ spent himselfe wholly for our profit, then doe wee truely remember Christs death; and being thus followers of Christs steps, we shall be sure to follow him thither, where he now sit­teth with the Father and the holy Ghost. Likewise in the Tom. 2. p. 196 Homily of the Resurrection it is sayd: Let vs keepe our feast the whole terme of our life, with eating the bread of purenesse of godly life; and truth of Christs [Page 49]Doctrine. Thus shall we declare that Christs gifts and graces haue their effect in vs, and that we haue the right beleefe & knowledg of his holy resurrection: where truely if we apply our Faith to the vertue thereof in our life, and conforme vs to the example and signification meant thereby, we shall be sure to rise hereafter to euer­lasting glory, by the goodnesse and mercy of our Lord Iesus Christ.

And in the same Pag. 191. Homily it is sayd: Christ passed through death and hell, to the intent to put vs in good hope, that by his strength we shall doe the same. In the Collect for Palme Sunday it is signified, That Al­mighty God of his tender loue towards man sent our Sa­uiour Iesus Christ to take vpon him our flesh, and to suf­fer death vpon the Crosse, that all mankind should fol­low the example of his great humility. In the Collect for the second Sunday after Easter it is sayd: That Almighty God gaue his onely Sonne to be vnto vs both a sacrifice for sinne; and an example of godly life. In that most diuine exhortation in the commination Ser­uice it is sayd: Let vs returne vnto our Lord God, who is the mercifull receiuer of all true penitent sin­ners, assuring our selues, that he is ready to receiue vs, and most willing to pardon vs, if we come vnto him with faithfull repentance, If we will submit our selues vnto him, and from henceforth walke in his wayes. If we will take his easie yoke and light burthen vpon vs, to follow him in lowlinesse, patience and charity, and be ordered by the gouernance of his holy Spirit, seeking al­wayes his glory, and seruing him duely in our vocation, with thankesgiuing. This if we doe, Christ will deli­uer vs from the curse of the Law, and from the extreame malediction, which shall light on them, that shall bee [Page 60]set on his left hand, &c. The holy Apostle Paul in his Epistle to Titus sayth: Tit. 2.14. Iesus Christ gaue himselfe for vs, that he might redeeme vs from all iniquity, and purisie vnto himselfe a peculiar people, zealous of good workes. Zacharias in his song sayd: q That we being deliuered out of the hands of our enemies, might serue him without feare, in holinesse and righ­teousnesse before him all the dayes of our life. Saint Paul to the Romanes sayth: Rom. 8.3.4. What the Law could not doe, in that it was weake through the flesh, God sending his owne Sonne in the likenesse of sinfull flesh, and Or by a sacri­fice for sinne: as it is read in the margent. for sinne condemned sinne in the flesh: That the righteousnesse of the Lawe might bee fulfilled in vs, who walke not after the flesh, but after the Spirit. To the Corinthians he sayth: 2. Cor. 5.15. Christ died for all, that they which liue, should not hencefoorth liue vnto themselues, but vnto him which died for them, and rose againe.

To the Thessalonians he sayth: 1. Thes. 5.9.10 God hath not appointed vs to wrath, but to obtaine saluation by our Lord Iesus Christ; who died for vs, that whether we wake or sleepe, we should liue together with him. And Saint Peter sayth: 1. Pet. 1.24. Christ his owne selfe bare our sinnes in his owne body on the tree, that wee being dead vnto sinne, should liue vnto righteousnesse. A­gaine he sayth: 1. Pet. 2.21. Christ also suffered for vs, leauing vs an example, that we should follow his steps. Fur­ther he sayth: 1. Pet. 4.1.2. Forasmuch as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde: for he that hath suffered in the flesh, hath cea­sed from sinne; That he no longer should liue the rest of his time in the flesh, to the lusts of men, but to the will of God. p Luke 1.74.75

Who of ripe age partake of Christs merits. Now who of ripe age partake of Christs merits, these Scriptures following, and sundry others doe de­clare. Iohn 14.15.21.23. If ye loue me (sayth Christ) keepe my Com­maundements. He that hath my Commaundements and keepeth them, he it is that loueth me; and he that loueth me, shall be loued of my Father, and I will loue him: and will manifest my selfe vnto him.

Againe, Ioh 15.10 14. If yee keepe my Commaundements, yee shall abide in my loue, euen as I haue kept my Fathers commandements, and abide in his loue. And, yee are my friends, if yee doe whatsoeuer I commaund you. Againe, Ioh. 8.31.32. If ye continue in my word, then are yee my Disciples indeed: and ye shall know the truth, and the truth shall make you free. And to the Hebrewes the Apostle sayth: Heb. 3.14. We are made partakers of Christ, If we hold the beginning of our confidence stedfast vnto the end.

To the Romanes he sayth: Rom 6.5.8. If we haue bene plan­ted together in the likenesse of his death: we shall be also in the likenesse of his resurrection. If we be dead with Christ, we beleeue that we shall also liue with him. Againe, Rom 8.11.13.14.17. If the Spirit of him that raysed vp Iesus from the dead, dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies, Or, because of his spirit that dwelleth in you: as in the margent. by the Spirit that dwelleth in you. If ye liue after the flesh, ye shall dye: but if ye through the Spirit do mortifie the deeds of the body, ye shall liue. For as many as are led by the Spirit of God, they are the sonnes of God. And if children, then heires, heires of God, and ioynt heires with Christ: If so be that we suffer with him, that we may be also glorified together. In like manner sayth the Apostle to Timo­thy: 2. Tim. 2.11.12.13. It is a faithfull saying: for if we be dead with [Page 62]him, we shall also liue with him. If we suffer, we shall al­so reigne with him: If we deny him, he also will deny vs. Saint Iohn sayth: 1. Iohn 1.7. If we walke in the light, as he is in the light, we haue fellowship one with another, and the bloud of Iesus Christ his Sonne cleanseth vs from all sinne.

To the Hebrewes the Apostle sayth: Heb. 5.9. Christ is the Author of eternall saluation vnto all them that o­bey him. And hereto may be added that saying of Dauid vnto Solomon: 1. Chro. 28.9. And thou Solomon my sonne, know thou the God of thy father, and serue him with a perfect heart, and with a willing minde: For the Lord searcheth all hearts, and vnderstandeth all the imaginations of the thoughts: if thou seeke him, he will be found of thee: but if thou forsake him, he will cast thee off for euer.

Of childrens partaking of Christs merits. As concerning infants, that they partake of the ef­ficacie of Christs passion and oblation: The Church in the first part of the Tom. 1. p. 1 [...]. Homily of saluation thus deli­uereth: Infants being baptized and dying in their in­fancie, are by the sacrifice of Christ washed from their sinnes, See chap. 51. following. brought to Gods fauour, and made his children, and inheritors of his Kingdome of Heauen. And now this point be concluded with the words of the Church in the second T. 2 p. 168. Homily of the passion: The Lord for his mercy sake graunt that we neuer forget the great be­nefit of our saluation in Iesus Christ, but that we alwayes shew our selues thankfull for it, abhorring all kind of wickednesse and sinne, and applying our minds wholly to the seruice of God, and the diligent keeping of his commandements.

CHAP. 27. Of Christs Priesthood.

IN the second part of the T. 2. p. 116. Homily concerning Prayer it is sayd: Christ sitting in heauen, hath an euerlasting Priesthood, and alwayes praieth vnto his Father for them that be penitent, obtaining by vertue of his wounds, which are euermore in the sight of God; not onely perfect remission of our sinnes, but also all other necessaries which we lacke in this world. In the second part of the To. 2. p. 162. Homily of Almes deedes, it is sayd: The godly do learne, that when the Scriptures say, that by good and mercifull workes we are reconciled to Gods fa­uour; we are taught then to know what Christ by his in­tercession and mediation obtaineth for vs of his Father, when we be obedient to his will: Yea they learne in such manner of speaking a comfortable argument of Gods sin­gular fauour and loue, who attributeth that vnto vs and to our doings, which he by his Spirit worketh in vs, and through his grace procureth for vs. In the first T. 2. p. 180. Homily of the Passion it is likewise sayd: Christ sit­teth on the right hand of God his Father, as our Proc­tour and Atturney, pleading and suing for vs in all our needs and necessities. Wherefore if we want any gift of godly wisedome, we may aske it of God, for Christs his sake, and we shall haue it. The Prophet Dauid spea­king of Christs euerlasting Priesthood sayth, Psal. 110.4. The Lord hath sworne and will not repent, thou art a Priest Riblia vulgata habent in aeter­num. aeternitas omnium tempo­rum complexu describitur: vt, quod suit, est & crit. [...] pluraliter in Eccles. 1.10. tem­pus prateritum denotat. for euer, after the order of Melchisedee. The Apostle sayth to the Hebrews: Heb. 2.17.18. In all things it be­hooued [Page 64]him to be made like vnto his brethren, that he might be a mercifull and faithfull high Priest, in things pertaining vnto God, to make reconciliation for the sinnes of the people. For in that he himselfe hath suffered being tempted, hee is able to succour them that are tempred. Heb. 7.23. And they truely were many Priests, because they were not suffered to continue by reason of death: But this man, because he continueth for euer, hath an vnchangeable Priesthood. Wherfore he is able to saue them to the vttermost, that come vnto God by him, seeing he euer liueth to make intercession for them. Heb. 10.11.12.13.14. And euery Priest standeth dayly ministring, and offering oftentimes the same sacrifices, which can neuer take away sinnes. But this man after he had of­fered one sacrifice for sinnes, for euer sate downe on the right hand of God, from henceforth expecting till his enemies be made his foote-stoole. For by one of­fering he hath perfected for euer them that are sancti­fied. Rom. 8.26.27. His Spirit (saith the Apostle to the Romanes) helpeth our infirmities: for wee know not what wee should pray for as we ought; but the Spirit it selfe ma­keth intercession for vs with groanings, which cannot be vttered. And he that searcheth the hearts, know­eth what is the minde of the Spirit, because he maketh intercession for the Saints, according to the will of God. Concerning the Priesthood of the Lord Iesus Christ, reade Isaiah 53.

CHAP. 28. Of Christs Prophetship.

IN the third part of the T. 2. p. 228.229. Homily for Rogation weeke it is sayd: By Iesus Christ our heauenly Me­diatour [Page 65]do we know the fauour and mercy of God the Fa­ther, by him know we his Iohn 15.15. will and pleasure towards vs. For he is the Heb. 1.3. brightnes of his Fathers glory, and a ve­ry cleare image and patterne of his substance. It is hee whom the Father in heauen delighteth to haue for his well beloued Sonne, whom he authorized to be our tea­cher, whom he charged vs to heare, saying, Ma [...]. 17 5. Heare him. Moses sayd vnto the Fathers (as Peter relateth) [...]eu [...]. 1 [...].15. Acts 3.12.23. A Prophet shall the Lord your God raise vp vnto you of your brethren, like vnto me, him shall ye heare in all things whatsoeuer he shall say vnto you: And it shall come to passe, that euery soule which will not heare that Prophet shall be destroyed from among that peo­ple. The first text whereon Christ preached, declared his Propheticall office, wherein it is sayd of him: Luke 4.18. The Spirit of the Lord is vpon me, because he hath annointed me to preach the Gospell vnto the poore, he hath sent me to heale the broken harted, to preach de­liuerance to the captiues, and recouering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable yeere of the Lord. S. Iohn said of him, Iohn 1. [...]. That he was the true light which lighteth euery man that commeth into the world. He sheweth to all men, that be in errour, the light of the truth, to the intent they may returne into the way of righteousnesse: as it is deliuered in the Collect for the third Sunday after Ea­ster. He teacheth through his Ministers; as Paul sayd: 2. Cor. 13.3. Since ye seeke a proofe of Christ speaking in me. He also inwardly instructeth his people, as it is testified of Lydia; That the Lord Acts 16.14. opened her heart, that she at­tended vnto the things which were spoken by Paul. Also he is the foreceller of things to come, as it is writ­ten: Reuel. 1.1. The Reuelation of Iesus Christ, which God gaue [Page 66]vnto him▪ to shew vnto his seruants things, which must shortly come to passe. Heb. 1.1. God (saith the Apostle to the Hebrews) who at sundry times, and in diuerse manners spake in times past to the Fathers by the Prophets; hath in these last dayes spoken vnto vs by his Sonne; who hath sayd, Heb 2.12. I will declare thy name vnto my brethren.

CHAP. 29. Of Christs Kingdome.

IN the third part of the Tom. 2 p. 227. Homily for Rogation weeke, it is sayd: To Iesus Christ our Sauiour and Mediatour, hath God the Father giuen the power of heauen and earth, and the whole iurisdiction and autho­rity, to distribute his goods and gifts committed vnto him. For so writeth the Apostle, Ephes. 4.7. To euery one of vs is grace giuen, according to the measure of Christs giuing. And thereupon to execute his authority committed, after that he had brought sinne and the diuell to captiuity; to be no more hurtfull to his members, he ascended vp to his Father againe, and from thence sent liberall gifts to his well beloued seruants; and hath still the power to the worlds end, for to distribute his Fathers gifts continu­ally in his Church, to the establishment and comfort thereof. In the first part of the Tom. 1 [...].54. Homily concerning falling from God, it is sayd: Whereas God hath shewed to all them that truly beleeue his Gospel, his face of mer­cy in Iesus Christ, which doth so lighten their hearts, that they (if they behold it as they ought to doe) be trans­formed to his image, be made partakers of the heauenly light, and of his Holy Spirit, and be fashioned to him in all goodnesse requisite to the children of God: So if they after doe neglect the same, if they be vnthankefull vnto [Page 67]him, if they order not their liues according to his ex­ample and doctrine, and to the setting forth of his glory, he will take away from them his Kingdome, his Holy Word, whereby he should reigne in them, because they bring not forth the fruite thereof, that he looketh for. Saint Paul sayth to the Romanes: Rom 5.20.21 The law entred that the offence might abound: but where sinne a­bounded, grace did much more abound: That as sinne hath reigned vnto death; euen so might grace reigne through righteousnesse vnto eternall life, by Iesus Christ our Lord. Math. 28.18. All power (sayth Christ) is giuen to me both in heauen and in earth. Concerning his Kingdome Isaiah thus writeth: Isa. 9.6.7. Vnto vs a childe is borne, vnto vs a Sonne is giuen, and the gouernment shall be vpon his shoulder, and his name shall be called Wonderfull, Counseller, the mighty God, the euerla­sting Father, the Prince of peace: of the increase of his gouernement and peace there shall bee no ende, vpon the Throne of Dauid, and vpon his Kingdome to order it, and to establish it with iudgement and with iustice from hencefoorth euen for euer. Rom. 14.17. The Kingdome of God (saith Paul) is righteousnesse, peace, and ioy in the Holy Ghost. Luk. 17.20.21 The Kingdome of God (saith Iesus Christ) commeth not with obseruation: neither shall they say, Loe here, or Loe there: for be­hold the Kingdome of God is within you. Psal. 145.13. Thy King­dome (saith Dauid) is an Or, a king­dome of all a­ges: as in the Margent. euerlasting Kingdome, and thy dominion endureth throughout all generations. Christ must 1. Cor. 15.24.25. reigne (saith Paul) till he hath put all his enemies vnder his feete. Then commeth the end, when he shall haue deliuered vp the Kingdome to God euen the Father, when he shall haue put downe all rule, and all authority and power.

CHAP. 30. Of Christs mediation for his people, and of the reconciliation.

IN the third part of the Tom. 2. p. 228 Homily for Rogation weeke▪ it is said: God the Father of all mercy wrought the high benefit vnto vs of reconciliation, not by his owne person; but by a meane, by no lesse meane than his onely beloued Sonne, whom he spared not from any paine and trauaile, that might doe vs good. And in the said part of the Page 228. Homily, it is further deliuered: That as by him (being the euerlasting Wisedome) he wrought all the world, and that is contained therein, so by him onely and wholy would he haue all things restored againe in heauen and in earth.

In the third part of the T. 2. p. 118. Homily concerning Prayer, it is sayd: Whereas we must needes vse the helpe of some mediatour and intercessour, let vs content our selues with him, that is the true and only Heb. 9.15. Media­tour of the new Testament, namely the Lord and Sa­uiour Iesus Christ. For as Saint Iohn sayth, 1. Ioh 2.1.2. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous, who is the propitiation for our sinnes. And Saint Paul in his first Epistle to Timothy sayth: 1 Tim. 2.5.6. There is one God, and one Mediatour betweene God and man, euen the man Iesus Christ, who gaue himselfe a ransome for all men, to be a testimony in due time. The Prophet Isaiah declaring the state of man fallen, saith: Isa. 59.2. Your iniquities haue separated betweene you and your God, and your sinnes haue hid his face from you that he will not heare.

Saint Paul sheweth the Saints of Ephesus what Christs mediation had wrought for them, saying: Eph. 2.13.14.15.16. But now in Christ Iesus, Yee who sometimes were [Page 69]farre off, are made nigh by the bloud of Christ. For he is our peace, who hath made both one, and hath broken downe the middle wall of partition betweene vs: hauing abolished in his flesh, the enmity, euen the law of commandements conteined in ordinances, for to make in himselfe of twaine one new man, so making peace. Likewise he sayth to the Saints of Colosse: Colos. 1.18: 19.20 21.22.23 It pleased the Father, that in him should all fulnesse dwell. And (hauing made peace through the bloud of his crosse) by him to reconcile all things vnto him­selfe, by him I say, whether they bee things in earth, or things in heauen. And you that were sometime a­lienated, and enemies in your minde by wicked works, yet now hath he reconciled, in the body of his flesh through death, to present you holy and vnblameable, and vnreproueable in his sight, If yee continue in the faith grounded and setled, and be not moued away from the hope of the Gospell, &c.

And for as much as Christ is for his people an high Priest vnto God his Father, to make intercession for them; also a Prophet to his people, or a declarer vn­to them of his Fathers will, and is the Reuel. 15.3. King of Saints, or administreth the kingome of Rom. 5.21. grace vnto and with­in his people: Whereas also he is the appointed Heb. 1.2. heire of all things, and all things were created Col. 1.16.17.18. by him, and for him: Also he is before all things, and by him all things consist, And he is the head of the body the Church: who is the beginning, the first borne from the dead, that in all things he may haue the preheminence; and no good thing commeth from God the Father vnto the Church on earth, but through the Acts 4.12. Iohn 20 31. Iohn 15.16. Name, and for the Dan. 9.17. sake of Iesus Christ, Therefore the Church concludeth euen euerie of [Page 70]her prayers with these or the like wordes, Through Ie­sus Christ, for the honor of our Aduocate and Mediatour Iesus Christ, Through the merits of thy onely Sonne, &c.

For conclusion therefore of the mediatorie workes of Iesus Christ, let S. Pauls words to the Saints that were at Rome be here for our meditation: Rom 5.8.9.10.11. God commendeth his loue towards vs, in that, whiles we were yet sinners, Christ died for vs. Much more then being now iustified by his bloud, we shall bee saued from wrath, through him. For if when we were ene­mies, we were reconciled to God, by the death of his Sonne: much more being reconciled, we shall be sa­ued by his life. And not onely so, but we also ioy in God through our Lord Iesus Christ, by whom wee haue now receiued the attonement. Let vs therefore (saith the Church in the second part of the Tom. 1. p. 82. Homily against Adultery) consider, first the glory of Christ, then our estate, our dignity, and freedome wherein God hath set vs, by giuing vs his Holy Spirit, and let vs valiantly defend the same against Sathan, and all his crafty assaults, that Christ may bee honoured, and that we loose not our liberty or freedome, but still remaine in 1 Cor. 6.17. Eph. 4.3.4. one Spirit with him.

CHAP. 31. Of Christs iudging Mankind.

IT is sayd in the Athanasian Creed: Iesus Christ shall come from the right hand of the Father God Almighty, for to iudge the quicke and the dead. At whose comming all men shall rise againe with their bo­dies, and shall giue account for their owne workes. And they that haue done good, shall goe into life euer­lasting: [Page 71]and they that haue done euill, into euerla­sting fire. So the Church sayth in Saynt Ambrose Song: We beleeue that thou shalt come to be our Iudge. In the Seruice for the buriall of the dead, it is sayd: Thou most worthy Iudge Eternall. In the exhortation for the visitation of the sicke, it is sayd: Forasmuch as after this life, there is an account to be giuen vnto the righteous Iudge, of whom all must be iudged with­out respect of persons: I require you to examine your selfe and your state, both toward God and man, so that accusing and condemning your selfe for your owne faults, you may find, mercy at our heauenly Fathers hand for Christs sake, and not bee accused and condemned in that fearefull Iudgement.

In the It is set in the beginning of the Psalmes in Meeter, in the booke of Com­mon Prayer in Folio. Athanasian Treatise concerning the vse and vertue of the Psalmes, it is sayd: The Psalmes informe and teach euery man with diuerse instructions, whereby he may not onely espie the affections and state of his soule, and winne a good patterne and discipline, how hee may please God; but also with what forme of wordes he may amend himselfe, and how to giue God due thankes: least if he should speake otherwise than were conuenient, he should fall into impiety, by his vnreuerent estimation of God. For we must all make an account to the Iudge, as well of our Math. 12.36. idle words, as of our euill deedes.

In the third part of the T. 2. p. 273. Homily of Repentance, it is sayd: Verily when the highest, Sumner of all, which is death, shall come, he will not be sayd nay: but we must forthwith be packing, to be present before the Iudgement Seate of God, as he doth finde vs, accor­ding as it is written: Eccles. 11.3. Where as the tree falleth, whe­ther it be toward the South, or toward the North, there [Page 72]it shall lye. Whereunto agreeth the saying of the ho­ly Martyr of God Saint Cyprian, saying: As God doth finde thee when he doth call, so doth he iudge thee. In the second part of the T. 1. p. 63. Homily against the feare of death, it is said, That Iesus Christ shall be openly shewed to be iudge of all the world. In the T. 2. p. 109. Homily against excesse of apparrell, it is said: Vnto God we shall render accounts for all his benefits, at the glorious appearing of our Sa­uiour Christ. In the third part of the To. 2. p. 123. Homily con­cerning prayer, it is said: Wee must take heede that wee call vpon this aduocate Christ, whiles we haue space gi­uen vs in this life, least when we are once dead, there be no hope of saluation left vnto vs. For as euery man slee­peth with his owne cause, so euery man shall Rom. 14.12. rise againe with his owne cause. And looke in what state he dyeth, in the same state he shall also be iudged, whether it be to saluation or damnation. In the third part of the Tom. 2. p. 229. Ho­mily for Rogation weeke, it is said: By Christ hath almighty God decreed to dissolue the world, to call all before him, to iudge both the quicke and the dead, and finally by Mat. 25.34.41 him shall he condemne the wicked to eternall fire in hell, and giue the good eternall life, and set them assuredly in presence with him in heauen for euermore. And in the first part of the Tom. 1. p. 3. Homily, which is an Ex­hortation to the reading and knowledge of holy Scripture, it is said: By this word of God we shall be iudged: For the word, that I speake (saith Christ) is it, that shall Ioh. 12.48. iudge in the last day. Iesus Christ himselfe hath also said: The Ioh. 5.22, 23, 27. Father iudgeth no man, but hath committed all iudgement vnto the Sonne, that all men should honour the Sonne, euen as they honour the Fa­ther. And hee hath giuen him authority to execute iudgement, because he is the Sonne of man. Saint Pe­ter [Page 73] saith: Acts 10.4 [...]. God hath commanded vs to preach vnto the people, and to testifie, that it is he which was or­dained of God, to be the iudge of quicke and dead. Saint Paul saith to the Romans, Wee shall all stand be­fore the Rom. 14.10, 11, 12. iudgement seat of Christ. For it is written, As I liue (saith the Lord) euery knee shall bow to me, and euery tongue shall confesse vnto God. So then e­uery one of vs shall giue account of himselfe to God. And to the Saints of Corinth he said: 2 Cor. 5.10, 11. Wee must all appeare before the iudgement seat of Christ, that eue­ry one may receiue the things done in his body, accor­ding to that he hath done, whether it be good or bad. Knowing therefore the terrour of the Lord, wee per­swade men. And vnto Timothy Saint Paul said: 2. Tim. 4.1. I charge thee before God, and the Lord Iesus Christ, who shall iudge the quicke and the dead at his appea­ring and his kingdome, &c. Himselfe hath also said: The Sonne of man shall come in the glory of his Fa­ther, with his Angels, and then shall he Mat. 16.27. reward eue­ry man according to his workes. Againe, Mat. 25.31, 32.33.40. When the Sonne of man shall come in his glory, and all the holy Angels with him, then shall hee sit vpon the throne of his glory. And before him shall be gathe­red all Nations, and he shall separate them one from another, as a Shepheard diuideth the Sheepe from the Goates, and he shall set the Sheepe on his right hand, but the Goates on the left, &c. And these shall goe away into euerlasting punishment, but the righteous into life eternall. Saint Paul saith to the Thessalonians, 2 Th [...]. 1.7.8.9 The Lord Iesus shall be reuealed from heauen, with his mighty Angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospell of our Lord Iesus Christ, who shall be pu­nished [Page 74]with euerlasting destruction from the presence of the Lord, and from the glory of his power. Where­fore sayth Saint Peter: 1 Pet. 1.17. If yee call on the Father, who without respect of persons iudgeth according to euery mans worke, passe the time of your soiourning here with feare.

And sayth the Apostle to the Hebrewes: Heb. 1228.29. where­fore we receiuing a kingdome, which cannot bee mo­ued, let vs haue grace, whereby we may serue God acceptably with reuerence and godly feare. For our God is a consuming fire. The which Apostle also sayd: Heb. 10.30.31 The Lord shall iudge his people. And it is a fearefull thing to fall into the hands of the liuing God.

CHAP. 32. Of the Church of Christ.

IN the Nicene Creed we are taught to beleeue and confesse one Catholicke and Apostolike Church. In the second part of the Tom. 2. p. 213 Homily for Whitsunday, the Church of Christ is thus described: The true Church is an vniuersall congregation or fellowship of Gods faithfull and elect people, Eph. 2.20. built vpon the founda­tion of the Apostles and Prophets, Iesus Christ himselfe being the head corner stone. And it hath alwayes three notes or markes whereby it is knowne. Pure and sound doctrine, The Sacraments ministred according to Christs holy institution, and the right vse of Ecclesiasti­call discipline. This description of the Church is a­greeable both to the Scriptures of God, and also to the doctrine of the ancient Fathers, so that none may iust­ly finde fault therewith.

Saint Paul sayth to the Romanes concerning the mysticall vnion of the Church: Rom. 12.4:5. As we haue many members in one body, and all members haue not the same office: so we being many are one body in Christ, and euery one members one of another. And to the Corinthians he sayth: 1. Cor. 12.12. As the body is one, and hath many members, and all the members of that one bo­dy being many, are one body, so also is Christ. That they are faithfull people or true beleeuers in Iesus Christ, it appeareth in that they are called the Gal 6.10. hous­hold of faith. Also they are faithfull vnto God, as it may appeare out of Saint Pauls words to the Ephesi­ans, saying: Paul an Apostle of Iesus Christ, by the will of God, to the Saints which are at Ephesus, and to the Eph. 1.1. faithfull in Iesus Christ.

Likewise to the Collossians hee sayth: To the Saints and Col. 1.2. faithfull brethren in Christ, which are at Colosse. They are also faithfull each to other, and faithfull towards all people: as it is sayd vnto seruants concerning maisters, Let them not despise them, be­cause they are brethren; but rather doe them seruice, because they are 1. Tim 6.2. faithfull, &c. Siluanus a member of the Church of Christ is sayd to be a 1. Pet. 5.12. faithfull bro­ther vnto those to whom Saint Peter wrote. So Saint Iohn testified of Gaius, saying: Beloued, thou doest 3. Iohn 5. faithfully whatsoeuer thou doest to the brethren, and vnto straungers. So Saint Peter shewing the dea­ling of the true members of Christ, and how they, to whom he wrote, were to behaue themselues among the vnbeleeuers, sayth: 1. Pet. 2.12. Hauing your conuersation honest among the Gentiles, that whereas they speake against you as euill doers, they may by your good workes which they shall behold, glorifie God in the [Page 76]day of visitation. So Saint Paul to the Thessalonians prescribeth: 1 Thes. 5.15. Euer follow that which is good, both among your selues, and to all men. They are also elected of God, as Saint Peter sayth: [...] Pet. 1.2. Elect accor­ding to the fore-knowledge of God the Father, through sanctification of the Spirite vnto obedience, and sprinkling of the bloud of Iesus Christ. Likewise Saint Paul to the Thessalonians signifieth, saying: 2 Thes. 2.13. God hath from the beginning chosen you to salua­tion through sanctification of the Spirit, and beleefe of the truth.

And to the Ephesians he sayth: Eph. 1.4. He hath cho­sen vs in him from before the foundation of the world, that we should be holy, and without blame be­fore him in loue. The Church also professeth pure and sound doctrine: as Christ signifieth, saying: Ioh. 10.27. My sheepe heare my voyce, and I know them, and they follow me.

Againe, Ioh. 8.47. He that is of God, heareth Gods word. Saint Iohn sayth: 1 Ioh. 4.6. He that knoweth God, heareth vs. Saint Luke recordeth of the Christians: Acts 2.42. That they continued stedfast in the Apostles doctrine, and fel­lowship, and in breaking of bread, and in prayers. St. Paul sayth to Timothy: 1 Tim 3 15. That the house of God, which is the Church of the liuing God, is the pillar and ground of the truth. Moreouer, the Church of Christ hath the Sacraments ministred according to his holy institution: as the Church of Corinth recei­ued 1 Cor. 1.14.16 Baptisme, and celebrated the 1 Cor. 11.2.20 Lords Supper. In the Acts of the Apostles it is sundry times mentio­ned, that when any beleeued, they were Acts 8.12. Baptized. Also it is recorded that the Disciples or Baptized ones j came together to breake bread, that is, to eare the Acts 20.7. [Page 77]Lords Supper. The Church of Christ also rightly v­seth Ecclesiasticall discipline: as the Church of Co­rinth 1. Cor. 5.4 5, 11. excommunicated the incestuous one, accor­ding to the Law; If any man that is called a brother be a fornicator, &c. with such a one, no, not to eate: and afterward when he was 2. Cor. 2.6.7.8 penitent, the Church re­ceiued him againe into her holy communion.

CHAP 33. Of the Ministerie which Christ appointed in his Church in generall.

IN the Booke of ordering Bishops, Priests, and Dea­cons, in the Prayer afore the consecration of a Bi­shop, it is said, That Christ being ascended into hea­uen, powred downe his gifts abundantly vpon men, Eph. 4.11.12 making some Apostles, some Prophets, some Euange­lists, some Pastors and Doctors, to the edifying and ma­king perfect his congregation. And in the prayer afore ordering Priests, it is added; By whose labour and Mi­nisterie, he gathered together a great flocke in all parts of the world, to set forth the eternall praise of his holy Name. It is there also added, So that as [...]ell by these thy Ministers, as by them to whom they shall be appoin­ted Ministers, thy holy Name may be alwayes glorified, and thy blessed kingdome enlarged. The Apostle saith to the Hebrewes, Hebr. 5.1. [...].4.5. Euery high Priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sinnes; who can haue compassion on the ignorant, and on them that are out of the way, for that he himselfe also is compassed with infirmity: And by reason hereof he ought as for the people, so also for himselfe, to offer for sinnes. And no [Page 78]man taketh this honour vnto himselfe, but he that is cal­led of God, as was Aaron.

The ground of Christs Ministery is signified in Saint Peters deliuery out of Amos, by whom the Lord said, Acts 15.16.17 After this I will returne, and will build againe the tabernacle of Dauid, which is fallen downe; and I will build againe the ruines thereof, and I will set it vp, that the residue of men might seeke after the Lord, and all the Gentiles, vpon whom my name is called, saith the Lord, who doth all these things. Paul and Barnabas said vnto the Iewes, Act. 13.46.47 It was necessary that the word of God should first haue beene spoken vnto you; but seeing yee put it from you, and iudge your selues vnworthy of euerlasting life, loe, wee turne to the Gentiles: For so hath the Lord commanded vs, saying; I haue set thee to be a light of the Gentiles, that thou shouldest be for saluation vnto the ends of the earth. Also it is signified thereof to the Hebrewes, where it is said, If perfection were by the Leuiticall Priesthood (for vnder it the people receiued the Law) what further neede was there, that another Priest should rise after the order of Melchisedec, and not be called after the order of Aaron: For the Priesthood being changed, there is made of necessity a Cur ergo bap­tizas. si tu [...]on es Christus ille, neque Elias, neque Propheta ill [...]? Ioh. 1.25. Hinc doceri potest Iudaeos ipsos non ignorasse mutationem aliquam fore in reli­gione sub Mes [...]ia: inquit quidam in annot. ad Ioh. 1.25. in bibl. Iun. change also of the Law.

CHAP. 34. Of Deacons.

IN the sacred Seruice for the ordering of Deacons, it is said; It appertaineth to the office [...] λ a Deacon in Heb. 7.11.12. [Page 79] the Church, where hee shall be appointed, to assist the Priest in Diuine Seruice, and specially when he mini­streth the holy Communion, and to helpe him in distri­bution thereof, and to reade holy Scriptures, and Homi­lies in the Congregation, and to instruct the youth in the Catechisme, to Baptize, and to Preach, if he be admitted thereto by the Bishop. And furthermore it is his office, where prouision is so made, to search for the sicke, poore, and impotent people of the Parish, and to intimate their estates, names, and places where they dwell, to the Cu­rate, that by his exhortation they may be relieued by the Parish, or other conuenient almes.

The Deacons (saith Saint Paul vnto Timothy) must be such as hold the 1. Tim. 3.8.9.10. Mystery of the faith in a pure conscience. Their ordination is mentioned in the Acts of the Apostles, where it is deliuered, Act. 6.2.3.4 5.6 that the Apostles said to the multitude of Disciples; It is not reason, that we should leaue the word of God, to serue tables. Wherefore (said they) looke out among you seuen men of honest report, full of the Holy Ghost and wisdome, whom we may appoint ouer this busi­nesse: and they choose Stephen, Philip, &c. whom they set before the Apostles, and when they had pray­ed, they laide their hands on them. Act. 6.9.10. Steuen forth­with mightily defended the Christian faith by dispu­ting against the aduersaries thereof; and afterward made a diuine declaration recorded in the seuenth of the Acts. Act. 8.5.12. Philip after Steuens death went downe vnto the Citie of Samaria, and preached Christ vnto them, and baptized both men and women.

CHAP. 35. Of Priests.

IN the Diuine Seruice of the ordering of Priests, in the exhortation to be read vnto them afore hands be laid on them, it is said; And now we exhort you, in the name of our Lord Iesus Christ, to haue in re­membrance, into how high a d gnity, and to how charge­able an office ye be called, that is to say, the Mal. 3 1. Messen­gers, the Isa. 56 10. Watchmen, the Ier. 3.15. Pastors, and the 1 Cor 4.1.2. Stewards of the Lord, to teach, to Eze. 33.7.8.9. premonish, to Ioh. 21.15.16.17. feede, and pro­uide for the Lords family, to Ezech. [...]4 6. seeke for Christs sheepe that be dispersed abroad, and for his children which be in the Phil. 2.15. middest of this naughty world, to be saued through Christ for euer. Wherefore, consider with your selues the end of your Ministery, towards the childen of God, towards the spouse and body of Christ, and see that you neuer cease your labour, your care, and dil [...]gence vn­till you haue done all that lyeth in you, according to your bounden dutie, to bring all such as are, or shall be com­mitted to your charge, vnto that Eph. 4.13. agreement in faith, and knowledge of God, and to that ripenesse and perfect­nesse of age in Christ, that there be no place left among you, either of errour in religion, or for viciousnesse of Col. 1.28. life. It is said vnto euery one receiuing the order of the Priesthood, hee humbly kneeling vpon his knees, by the Bishop, when he with the Priests present lay hands on him, Ioh. 20.22.23 Receiue the Holy Ghost, whose sinnes thou doest forgiue, they are forgiuen: and whose sinnes thou doest retaine, they are retained. And be thou a faithfull 2 Tim 2.15. 1 Cor 9.17. dispenser of the word of God, and of his holy Sacraments, in the name of the Father, and of the Son, [Page 81]and of the Holy Ghost. Amen. The Lord by Ezechiel finding fault with the shepheards of Israel, intimateth therein what their duety is, saying: Ezech. 34.2.4. Zechar. 11.16. Woe be to the shepheards of Israel that doe feede themselues: should not the shepheards feed the flockes? The diseased haue ye not strengthened, neither haue yee healed that which was sicke, neither haue ye bound vp that which was broken, neither haue yee brought againe that which was driuen away, neither haue ye sought that which was lost.

Saint Paul testified of his diligence in the Ministe­ry, saying: Col. 1.28.29. Christ we preach, warning euery man, and teaching euery man in all wisedome, that we may present euery man perfect in Christ Iesus. Whereun­to I also labour, striuing according to his working, which worketh in me mightily. Such as were conse­crated to the Ministery receiued the gift of the Holy Ghost, by the 2. Tim. 1.6. [...] Tim. 4.14. Acts 13.23. Acts 26.17.18. laying on of the hands of the Presby­terie. And by the receiuing of the sayd gift of God in some measure, one becommeth to be a Minister of Ie­sus Christ, to haue some ability in diuiding the word of truth aright, as also some power in the vse of the Mat. 16 19. Keyes of the Kingdome of Heauen.

Whereas also the Apostle sayth: Rom. 12.6.7.8 Hauing then gifis, differing according to the grace that is giuen to vs, whether prophesie, let vs prophesie according to the proportion of Faith: or Ministery, let vs waite in our Ministring; or he that teacheth, on teaching: or hee that exhorteth, on exhortation: Ministers not hauing the fa­culty of prea­ching out of the Pulpit, but preaching or publishing the truth which is after godlinesse, in other manner according as the Church hath orceined, are to bee accounted true Ministers of Christ, though they can minister but the milke of the word of God. It appeareth that such of the Priesthood, which haue not the gift of pro­phesie [Page 82]or preaching without booke, from the memory onely, or from the most part, forth of the Pulpit: but doe reade the holy Scriptures, the common Prayer, and Inferiour Ministers may teach with the Doctrine deli­uered by the su­periour Mini­sters. 2. Tim 2.2 the Homilies vnto the people, instructing them also in the Catechisme of the Church, and obseruing all other prescriptions enioyned to vnpreaching Mini­sters, faithfully endeauouring also to informe the peo­ple committed to their charge, as occasion is offered and requireth, with the Diuine Seruice deliueries, the sincere milke of the Word, are to be accounted true Ministers of God, and such as haue the gift of teach­ing or exhorting, though not the greater gift of prophe­cying or preaching.

Also that such their ministration may much edifie the people, both in right vnderstanding the truth which is after godlinesse; and also vnto the obeying of the same, by holinesse and righteousnesse in all manner of conuersation.

CHAP. 36. Of the Bishopricke, that it is a degree aboue the Priest­hood, and so ordained to be by Iesus Christ.

THe Preface afore the Diuine Seruice for ordering of the Ministerie, saith: It is euident vnto all men diligently reading Holy Scripture and ancient Authors, that from the Apostles time there haue euer beene these orders of Ministers in Christs Church, Aug. in Psal. 44.17. vt in Bib­lus vulg [...]tit. Quid est, pro pat tbus tu [...]s n [...]tisunt tibi, silij? Patres m [...]si s [...]nt Apostoli; cro Apostolis silij nati sunt tibi, constituti sunt Episcopi, Hadie enim Epis­c [...]pt, qui sunt per totum mundum, vnde natisunt? Ipsa Ecclesia patres illos appellat, ipsa illos genu [...]t, & ipsa ill [...]s constitu it insedibus patrum. Anacletus Pontifex & Martyr, ep. 2. ad vni­u [...]rso▪ Episcopos Italiae, Cap. 2. Ipsis (nempe Apost elis) decedentibus, in locum eorum successerunt Episcopi. Et paucis interiectis: Videntes autem Apostoli messem esse multam, & operarios paucos, rogauerunt Dominum messis, vt mitteret operarios in messem suam. Inde clecti sunt ab tjs septuarinta duo Discipuli, quorum typum gèrunt Presbyteri, atque in corum locum sunt con­satuti in Eccl [...]sia. Bishops, Priests [Page 83]and Deacons. The Apostle Paul ordeined Timothy Bishop of the Church of the Ephesians: as it is ex­presly deliuered in the end of the second Epistle vnto him, where it is sayd: The second Epistle vnto Timo­theus, ordeined the first Bishop of the Church of the E­phesians, was written from Rome, &c. So Titus was Bishop of the Church in Creet, as it is also deliuered in the end of the Epistle vnto him, where it is sayd: It was written to Titus ordeiued the first Bishop of the Church of the Cretians, from Nicopolis of Macedonia.

These Bishops Timothy and Titus had authority of ordaining Priests, and of ruling ouer them; as it is most manifest out of Saint Pauls sayings vnto them. Vnto Timothy he sayd: 1. Tim. 1.3.4 As I besought thee to a­bide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no o­ther Doctrine, neither giue heed to fables, and end­lesse Genealogies, which minister questions, rather than edifying which is in faith: So do. What Timo­thy was to doe concerning such as were to be ordered Deacons, Paul sayth: 1. Tim. 3.10. And let these also first bee proued, then let them vse the office of a Deacon, being found blamelesse.

Againe concerning Priests or Elders hee sayth: 1. Tim. 5.17.19.20.22. Let the Elders that rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine. Against an Elder receiue not an accusation, but before two or three witnesses. Them that sinne rebuke before all, that others also may feare. Lay hands suddenly on no man. Also he sayd: 2 Tim. 2.2.14. The things that thou hast heard of me among many wit­nesses, the same commit thou to faithfull men, who shall be able to teach others also. Of these things put [Page 84]them in remembrance, charging them before the Lord, that they striue not about words to no profit, but to the subuerting of the hearers. Saint Paul vnto Titus sayth. Tit. 1.5.6. For this cause left I thee in Creet, that thou shouldest set in order the things that are wanting, and ordaine Elders in euery City, as I had appointed thee. If any be blamelesse, &c. And it is written: That Heb 7.7. without all contradiction the lesse is blessed of the better. As Melch sedec Heb. 7.6. Gen. 14.19. blessing Abraham was the superiour in God: So is euery Bishop his superi­our in God, whom he blesseth and ordereth to be a Priest. They are therefore in the seruice of orde­ring, iustly stiled, Reuerend Fathers in God.

Moreouer a Bishop in his consecration receiueth a greater measure of the Holy Ghost, than a Priest doth in his ordering. Which may appeare out of the Di­uine Seruice for consecrating a Bishop, where it is sayd: The Archbishop and Bishops present shall lay their hands vpon the head of the elected Bishop, the Archbishop saying: 2. Tim. 1.6.7. Take the Holy Ghost, and re­member that thou stirre vp the grace of God, which is in thee, by imposition of hands. For God hath not giuen vs the spirite of feare, but of power, and loue, and sobernesse.

For euen so Saint Paul after a peculiar manner ex­pressed vnto Timothy Bishop of Ephesus, as it is deli­uered in his second Epistle vnto him.

CHAP. 37. Of the distinction or disparity among Bishops, or of Archbishopricke.

IN the Preface afore the Common Prayer, it is sayd: For as much as nothing can almost be so plainely set forth but doubts may rise in the vse and practising of the same: To appease all such diuersity (if any arise) and for the resolution of all doubts concer­ning the manner how to vnderstand, doe and execute the things contained in this booke: The parties that so doubt or diuersly take any thing, shall alwayes resort to the Bishop of the Diocesse, who by his discretion shall take order for the quieting and appeasing of the same, so that the same order be not contrary to any thing con­tained in this booke. And if the Bishop of the Diocesse be in doubt, then he may send for the resolution thereof vnto the 1. Pet. 5.5. Archbishop.

An Archbishop therefore in the seruice of conse­crating is called, Most Reuerend Father in God: vnto whom, euery Bishop consecrated to Diocesse within his Prouince, professeth and promiseth by oath all due reuerence and obedience; like as euery Priest doth vnto the Bishop, within whose Diocesse he is Pastour.

Now that such an order among the Bishops is of Diuine ordinance, it is euident from that, the first per­sons named Bishops in the Primitiue Christian Church, 2. Tim. 1.6. Timothy and Tit. 1.4.5. Titus, were ordered or or­dained by their superiour in God the Apostle; which degree was the highest in the Christian Clergie: ac­cording as Paul saith: 1. Cor. 12.28. God hath set in the Church, first Apostles, &c. And the Apostleship is call [...]d Bi­shopricke, [Page 86]where it is sayd: And his Acts 1.20. Bishopricke, let another take. It being therefore a Bishopricke a­boue that which Timothy and Titus had, properly it is named in respect thereof, an Archbishopricke.

But some there are which say that such distinction was not by Christ or dained to continue in his Church: but onely was appointed in the primitiue state thereof, whiles Churches were in planting, and is now long agoe quite ceased. The which affirmation is no where deliuered in Holy Scripture, nor intimated; neither from any sentence therein can be truly concluded.

But the direct contrary Doctrine is deliuered by Saint Paul to the Ephesians, and that in most expresse manner. Let Saint Pauls whole deliuery, or the most part thereof hereto bee vnpartially considered. His words are: Ephes. 4.7.8.11.12.13 14.15 Vnto euery one of vs is giuen grace, ac­cording to the measure of the gift of Christ. Where­fore he sayth: When he ascended vp on high, he led captiuity captiue, and gaue gifts vnto men: And hee gaue some Apostles, and some Prophets: and some E­uangelists: and some Pastours and Teachers; For the perfecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ; till we all come in the vnity of the Faith, and of the knowledge of the Sonne of God, vnto a perfect man, vnto the measure of the stature of the fulnesse of Christ: That we henceforth be no more children, tossed to and fro, and carried a­bout with euery winde of Doctrine by the slight of men, and cunning craftinesse, whereby they lye in waite to deceiue; but speaking the truth in loue, may grow vp into him in all things which is the head, euen Christ, &c.

The which deliuery of the Apostle declareth most [Page 87]plainely, that Christ gaue such different and distinct measures of grace vnto his Church, not for a worke then onely necessary, but now also needfull, viz. For the perfecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ.

Also he gaue the sayd measures of grace to con­tinue, not onely during the first age of the Primitiue Church; but till we all come in the vnity of the Faith, and of the knowledge of the Sonne of God, vnto a per­fect man, vnto the measure of the stature of the ful­nesse of Christ.

And the cause or ende of Christs such giuing doth continually concerne his Church: Namely, That we henceforth be no more children, tossed to and fro, and carried about with euery wind of doctrine by the [...]light of men, and cunning craftinesse, whereby they [...]ye in waite to deceiue; but speaking the truth in loue, may grow vp into him in all things, which is the head, euen Christ.

Moreouer, Christ doth not giue lesse measure of grace to his Church in these times, than in former times. Isaiah sayth: Isa. 59.1. The Lords hand is not short­ned. And the Lord himselfe sayd: Loe, Math. 28. [...]0. I am with you alway, euen vnto the end of the world.

Furthermore let be considered what the Aposto­licall worke was, and the Archiepiscopall now will appeare to be the same in substance.

Timothy had for his Diocesse but the Church of the Ephesians, and Titus the Church of the Creti­ans: but Paul had for his Prouince or charge the care of all the Churches of the G [...]l. 2 7.8. Gentiles; Paul preached the Gospell, he Baptised, he 2. Tim. 1.6.7. 1. Tim. 1.3. Tit. 1.5. consecrated Bishops, Acts 14.23. with Tit. 1.5. 1. Pet. 5.1.2.3 4. Acts 20.17.28. he ordered Priests, and instituted them to 2. Cor 11.28. [Page 88]be Pastours, he Bishopped or Act. 19.6. with Acts 8 17. confirmed beleeuers, he 1. Tim. 1.20. excommunicated, he sate in Acts 15.12. councell about Church matters, &c. And euen as the Tabernacle of God was all one, (as concerning the substance and spi­rituall vse thereof) when it was 1. Kin. 8.6.13 seated in Solomons Temple, as it was when it remoued from place to place: so the supreme Eph 4.7 8.11 with 1. Cor. 12 28. grace and gift of Christ to his Church, the Apostolicall gift or grace, was all one for the perfecting of the Saints, for the worke of the Ministery, for the edifying of the body of Christ, when it is setled in a country; as it was when the 2. Cor. 4.7. vessell which beared it, remoued from country to country, as he had commission thereto from the Spirit of the Lord.

Also there is not expresse mention, that euery Apostle trauailed from country to country, whom Christ ordained, or gaue to his Church.

Did not Saint Iames Acts 15.13. In the second part of the Ho­mily of Repen­tance, it is s [...]g­nified, that Iames was only Bishop of the Church [...]e­rusalem. See Act. 12.17. Acts 21.18. Gal. 2.9. Tom. 2. p. 266. abide in the land of Iewry, o­uer-seeing and looking to the Church there, which Iesus Christ the first Heb. 3 1. Apostle from God his Father had planted? If he or some other Apostle or Apo­stles did, then the Apostolicall gift or grace was also to be employed in a Church already planted, and not to cease when Churches were planted.

It is also here to be noted that the name Apostle vsed in the new Testament, doth imply two degrees. Whence it is thought meete to translate it sometimes by the word Phil. 2.25. 2. Cor 8.23.1. 2. Cor. 11.5. Gal. 2.9. messenger.

And whereas there is in Scripture mention of the chiefest Apostles, it implyeth that there was some disparity among the Apostles.

And what degree or order is that inferiour, if it be not that 2. Tim. 4.5. Euangelistship, which is aboue the Pa­storship, [Page 89]which Timothy had, who was also called Bishop, yea Phil. 1.1. Bishop not onely ouer lay people, but ouer 1. Tim. 1.3. Ministers, Priests, Elders or Pastours also.

Truely therefore and properly in the Diuine Ser­uice are Bishops signified to be the Apostles of Christs Church, as where it is sayd in the Seruice of Confir­mation: We make our humble supplications vnto thee for these children, vpon whom (after the example of the holy Apostles) we haue laide our hands, to certi­fie them (by this signe) of thy fauour and gracious goodnesse toward them.

So in the Diuine Seruice for the consecration of Bishops, where it is sayd by the Archbishop: Bre­thren, it is written in the Gospell of Saint Luke, that our Sauiour Christ continued the Luke 6.12.13 whole night in prayer, or euer that hee did choose and send foorth his twelue Apostles.

It is written also in the Acts of the Apostles, that the Disciples which were at Antioch did Acts 13.2.3.4. fast and pray, or euer they laide hands vpon, or sent forth Paul and Barnabas.

Let vs therefore, 1. Cor. 11.1. following the example of our Sauiour Christ and his Apostles, first fall to prayer, or that wee admit and send forth this person presented vn­to vs, to the worke whereunto wee trust the Holy Ghost hath called him.

CHAP. 38. Of Prophetship, that euery kind thereof is not for euer ceased.

WHereas the Church, both in the prayer a­fore the ordering of Priests, and also in the prayer afore the consecrating of Bishops, mentioneth, That Christ hath giuen Prophets to his Church, together with the diuerse orders of the con­stant Ministery; it is necessary to consider what kind of prophetship that is. Saint Paul sayth to the Co­rinthians: 1. Cor. 14.3. He that prophesieth, speaketh vnto men to edification, and exhortation, and comfort.

Insteed of which prophesying then ordinarily v­sed in the Church of Corinth, there is now vsed the exercise called Preaching. And therefore, because preaching now is to the same effect, as the ordinary prophecying then in the congregation was, therefore the word for prophecying is somtimes rendred As in the margent of the Geneua Trans­latiō of 1. Cor. 11.3. prea­ching. But the Prophetship mentioned in the afore­sayd prayers appeareth to be a greater gift, in that it standeth in the second place. Yea Paul himselfe in an other place sayth: 1. Cor. 12.28. God hath set in the Church, first Apostles, secondly Prophets, thirdly Teachers, &c. As Ephes 4.11. Christ gaue some to be Apostles, some to be Pro­phets [...], some to be Euangelists, some to be Pastors, and some to be Teachers: So in the Church of the Iewes afore Christs Incarnation, there was an high Priest, Math. 2.4. chiefe Priests, Priests of the 1 Ch [...]or. 24. second Order, and Leuites, and also Prophets.

And of such as were called Prophets, some were of greater gifts, than other. In the new Testament af­ter [Page 91]Christs Ascension some are named Prophets, as Act. 11.27 28 Agabus, Acts 21.10.11. Iudas, Silas, &c. Agabus foretold there should be a great dearth throughout all the would: which came to passe in the dayes of Claudius Caesar. He foretold also to Saint Paul, that the Iewes should deliuer him into the hands of the Gentiles. Iudas and Act. 15.32. Silas are sayd to haue, exhorted the brethren in An­tioch with many words, and to haue confimed them. Act. 17.10. Silas afterward accompanied Paul, and laboured with him in publishing the Gospell.

In the writings of the Euangelists and Apostles, there is nomention that Prophets were made by ordi­nation, but all whom it is sayd the Church did or­daine, were either to serue as Apostles, or Euange­lists, or Elders, or as Deacons.

It is written that there hath beene times when no Prophet was in the Church; As in the Booke of the Psalmes it is sayd: Psal. 74.9. We see not our signes, there is no more any Prophet, neither is there among vs any, that knoweth how long. It appeareth to be so in the dayes of the Maccabees, when as it was sayd; 1. Mac. 4.46. 1. Mac. 14 41. The stones of the Altar were layd vp in the mountaine of the Temple in a conuenient place, vntill there should come a Prophet, to shew what should bee done with them.

The principall Prophets, or such as were endued with the measure of grace, which for the dignity thereof, obtained the greatest account next vnto those of the highest degree in the Ministery of the Church, seeme to be men of a singular diuine vnderstanding, Ier. 1.9 10. raised vp of God for Hag. 1.1.2. spirituall occasions in speciall times.

And this may be obserued, not only out of the be­ginning [Page 92]euen of euery Prophets Booke in the Bible, but also out of many places in Scripture, where men­tion is of Prophets and their Prophesying.

For this present, there shall be no mention of what Prophets Christ hath giuen to his Church since the first Apostles dayes, but onely of the The Church in her 30. Canō termeth them Great Diuines. Fathers in the Apostolicall Church of England, who liued when the Reformation was well forwarded.

Were not those holy men endued with a certaine measure of propheticall grace, or of the Holy Ghost, or of heauenly light in the knowledge of the true Chri­stianity, more than were the Fathers of the Church generally, which liued for many ages afore them, in that they obserued a spirituall darknesse to haue co­uered most people, whereof former times tooke none or very little notice; and in that also they com­posed three bookes for Diuine Seruice, wherein there is so glorious and so plenteous a deliuery of the true Apostolicall Diuinity, and of the true Christian Re­ligion; as the like no Fathers in any Church of Chri­stendome euer afore set forth.

And if the sayd bookes were now to be compo­sed, none were able to make the like; vnlesse by some measure of speciall illumination from Gods Ho­ly Spirit; (as many vnderstanding ones do now thinke, yea and affirme.) And if the Heauen mentioned in the Booke of the Reuelation, which is commaun­ded or exhorted to Acts 18.20. reioyce ouer Babylon fallen, be the reformed Church of Christ, (as some do expound it:) Is it not probable that the Apostles, (which are there willed to reioyce with that Heauen) are the Archbishops and Bishops therein, and By putting part or the chiefe for the whole, or all. figuratiue­ly the rest of the Clergie thereof? And that the [Page 93]Prophets there willed also to reioyce, are all such as then receiued a speciall enlightening from Almighty God vnto the setting forward of the reformation, and among them more especially such as were composers of the aforenamed bookes of the sacred Liturgy of the Church of England.

CHAP. 39. Of Lordship, which Archbishops and Bishops haue.

IT is written that Heb. 7.1.2. Melchisedec Priest of the high God was withall King of Salem or Ierusalem. Abraham was a Gen. 20.7. Prophet, and withall a man of great Gen. 14.14 15 temporall power, Moses was a Deut. 34.10. prophet, and withall the supreme Acts 7 35. Num. 26.16.17 Gouernour of the people of Is­rael, vnder Almighty God. He is called a King, Deut. 33.5. Iethro was Exod. 3.1. Priest of Midian, and according to some interpretation he was Exod. 2.16. in the Margent Sicautem Cal­daeus Paraphra­stes vertit, viz. [...]. Prince of Midian. Eli was Priest, and also 1. Sam. 4.18. Iudge ouer Israel.

Samuel was a Acts 13.20. Prophet, and also 1 Sam. 7.6. Iudge ouer Israel. Dauid was a Mat 27 35. Prophet and King also. Solomon was a Eccles. 1.1. Preacher and a King also. Simon was Ecclus. 50.1. high Priest and 1. Mac. 13.42. 1. Mac. 14.47. Captaine, and Gouernour of the Priests and Iewes, and defender of them all.

If then some of the Ministery haue bin the supreme Gouernours in Nations, may they not now be Go­uernours, if the Royall Maiestie so ordaine them? Saint Iude calleth those persons Iude 18. filthy dreamers, which doe despise dominion and speake euill of dig­nities.

CHAP. 24. Of the Liturgie or Diuine Seruice of the Church, in generall.

IN the second part of the Tom. 2. p. 6. Homily concerning the right vse of the Church, the publike Seruice of the Lord is sayd to be, The teaching and hearing of his Holy Word, the calling vpon his holy Name, the giuing thankes vnto him, for his great and innumerable bene­fits, and the due ministring of the Sacraments.

In the T. 2. p. 138. Homily of Common Prayer and Sacra­ments, it is sayd: That Basilius Magnus, and Iohan­nes Chrysostomus did in their time prescribe publike orders of publike administration, which they call Litur­gies; and in them they appointed the people to answere vnto the prayer of the Minister, sometime, Amen; some­time, Lord haue mercy vpon vs, sometime, And with thy Spirit, and We haue our hearts lifted vp vnto the Lord, &c. In the same To. 2. p. 134. Homily, it is also sayd: By the histories of the Bible it appeareth, that publike and common Prayer is most auaileable before God, and there­fore is much to be lamented, that it is no better Euen shortly after that the Diuine Seruice was set foorth, the Diuell wrought in ma­ny people a more and more neglecting of it. estee­med among vs, which professe to be but one body in Christ.

It is said in the Preface before the Common Prayer, That the first original and ground of the diuine Seruice, of a man would search out by the ancient Fathers, he shall finde that the same was not ordained, but of a good purpose, and for a great aduancement of godlinesse, &c. Saint Paul sayd vnto Timothy. 1. Tim. 2.1.2.3 I exhort that first of all, supplications, prayers, intercessions, and giuing of thankes be made for all men: for Kings, and for all [Page 95]that are in authority, that we may leade a quiet and a peaceable life in all godlinesse and honestie. For this is good and acceptable in the sight of God our Sa­uiour. Moses from the Lord prescribed vnto Aaron and vnto his sonnes a forme of blessing the people, saying: Num. 6.23.24.25.26. On this wise yee shall blesse the children of Israel, saying vnto them: The Lord blesse thee, and keepe the: The Lord make his face shine vpon thee, and be gracious vnto thee: The Lord lift vp his coun­tenance vpon thee, and giue thee peace.

It is very considerable hereto, that which is written of King Hezekiah in the booke of Chronicles, That he and the Princes commanded the Leuites to sing praise vnto the Lord, 2. Chro. 29.30 with the words of Dauid, and of With the wordes also which Asaph deliuered, which were as a Forme of praise, or of praising God. Asaph the Seer. My sonne (sayth Pro. 1.8.9. Solomon) heare the instruction of thy Father, and forsake not the lawe of thy Mother. For they shall be an ornament of grace vnto thine head, and chaines about thy necke. Solomon repeateth this precept of God, to the ende wee may take it all vnto heart, as a matter most greatly concer­ning vs. Pro 6.21 22.23. My sonne, keepe thy Fathers commande­ment, and forsake not the law of thy Mother. Binde them continually vpon thine heart, and tye them a­bout thy necke. For the commandement is a Lampe, and the law is light. Haeresi septua gesima q [...]inta contra A [...]um, de qu [...]bus [...]am traditionibus lo­quens: Ecclesia, inquit, necessariò hoc pers [...]e [...], tra­ditione à patribus accepta. Quis autem poterit statutum n [...]at [...]s dissolu [...]re, aut legem patris? velut Solomon dicit: Audi fili sermonem patris tui, & ne repud es statuta matris tuae, ostendens per hoc, quòd & in scriptis, & sine scripto dacuit pater, hoc est Deus, & vnigen [...]tus, & spiritus sancius. Mater autem nosira Ecclesia babet statuta in se posita, indissol [...]bil a, quae d [...]solui non possunt. Epiphanius an ancient holy Fa­ther vnderstandeth by the word mother in this Scrip­ture, to be meant the Church, who hath (besides the holy Scriptures the Commandement of God our Fa­ther) a distinct law, teaching or instruction, the which all her members are bound to obserue most diligently, [Page 96]by vertue of this charge thereto giuen by God through the ministery of Solomon.

The Christian Church is our mother, if God bee our Father, as it is written, Ierusalem which is aboue is free, which is the Gal. 4.26. mother of vs all. God ordinarily begetteth none without his Church: but in the Psal. 110.3. wombe of his Church they are conceiued, thence they come to the Isa. 66.8.9. birth, they Isa. 66.11.12 sucke at the breasts, they are borne on her sides, and dandled vpon her knees. Shee feedeth them with 1. Cor 3.2. milke first, after­ward with stronger meate; she nourisheth, cherisheth and bringeth them vp, vntill they become to be Col. 1.28. per­fect in Iesus Christ. The Church of England our mo­ther hath in her Booke of Common Prayer (as Iohn the Baptist Luke 11.1. taught his Disciples to pray) set foorth vnto vs formes of prayer, and thankes giuing, for vs to vse; and for our better information how to speake vnto the great God of heauen and earth.

And in her booke of Homilies she hath deliuered a 2. Tim. 1.13. 2. Tim. 2.2. forme of wholesome Doctrine in faith and loue, to be publikely read vnto her members.

And saith Paul to Timothy: Hold fast the forme of sound words which thou hast heard of me, in faith and loue, which which is in Christ Iesus. Most me­morable is that saying of his vnto the Philippians: Finally, brethren, Phil. 4.8. whatsoeuer things are true, whatso­euer things are honest, whatsoeuer things are iust, whatsoeuer things are pure, whatsoeuer things are louely, whatsoeuer things are of good report: if there be any vertue, and if there bee any praise, thinke on these things. And what he sayth to the Romanes is considerable: Yee haue obeyed from the heart that Rom 6.17. forme of doctrine which was deliuered you.

CHAP. 41. Of the Ceremonies of the Church of England, in ge­nerall.

IN the Treatise of Ceremonies, why some be abo­lished and some retained, set afore the Common Prayer, it is said: Of such Ceremonies as bee used in the Church, and have had their beginning by the in­stitution of man; some at the first were of Godly intent and purpose devised, &c. Other there bee, which although they have beene devised by man, yet it is thought good to reserve them still, as wel for a decent order in the Church, (for the which they were first devised) as because they appertaine unto 1 Cor. 10.31. and 14.12, Rom. 14.19. edification, whereunto all things done in the Church (as the Apostle teacheth) ought to bee re­ferred. And although the keeping, or omitting of a Ce­remonie in it selfe considered, is but a small thing: Yet the wilfull and contemptuous transgression and breaking of a common order and discipline, is no small offence be­fore God. 1 Cor. 14.40. Let all things be done among you ( saith Saint Paul) in a seemely and due order. The appointment of the which order pertaineth not to Hag. 1.14. 2 King. 18.4. 2 Chron. 34.3, 4, 5, 6, 7. & 17.6. private men: there­fore no man ought to take in hand, nor to presume to ap­point or alter any publike or common order in Christs Church, except hee be lawfully called and authorized thereunto.

In the said Preface it is afterward said: Christs Religion is content onely with those Ceremonies, which doe serve to a decent order, and Godly discipline; and such as bee apt to stirre up the dull minde of man to the Num. 15.38.39.40. remembrance of his dutie to God, by some notable & speciall signification, whereby hee might be edified, &c. [Page 98]But now as concerning those persons, which peradventure▪ will bee offended; for that some of the old Cere­monies are retained still: If they consider, that without some Ceremonies it is not possible to keepe any or­der, or quiet discipline in the Church, they shall easily perceive just cause to reforme their judgements. And if they thinke much that any of the old remaine, and would rather have all devised anew: then such men granting some Ceremonies convenient to bee had, surely where the old may bee well used, there they cannot reasonably re­proove the old, onely for their age, without bewraying their owne folly. For in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of Eph 4.3. unity and con­cord, than of innovations and new fanglenesse, which (as much as may be, with the true setting forth of Christs Religion) is alwayes to be eschewed. And (saith the Church afterward) in these our doings wee Rom. 14.4.13. Luke. 6.17. condemne no other Nations, nor prescribe any thing, but to our owne People onely. For wee thinke it convenient, that every Country should use such Ceremonies, as they shall thinke best to the setting forth of Gods honour and glory, and to the reducing of the People to a most The end why the Apo­stolical Church of England useth Ceremo­ni [...]. perfect and Godly living, without errour or superstition. Also in the Act for the uniformity of Common Prayer, set afore the beginning thereof, it is said: If there shall happen any contempt or irreverence to be used in the Ceremonies or Rites of the Church, by the misusing of the orders ap­pointed in this Booke; the Q. Majestie may by the like ad­vise of the said Commissioners or Metropolitane, ordaine & publish such further ceremonies or rites as may be most for the advancement of Gods glory, the edifying of his Church, and the due reverence of Christs holy Mysteries and Sacraments.

That the Church hath power to ordaine Cere­monies signifying good things, not onely that say­ing of Salomon, Prov. 6.20.23. Forsake not the Law of thy mother, for her Law is a light, prooveth it; but the example of the Reubenites, Gadites, and the halfe Tribe of Ma­nasseh, in their building an Altar, whereunto they had no precept in the Law of Moses: who when they were accused by others of the children of Israel, to have committed a trespasse against the God of Israel, to have turned away from following the Lord, in building an Altar, which hee had not commanded in Moses law; answered, Ios. 12. [...]2. &c. We have not built it in rebellion, nor in transgression against the Lord, to turne from following the lord, or to offer thereon burnt offering, or meat offering, or peace offerings: but rather have done it for feare of this thing, saying, In time to come your children might speake unto our children, saying, what have you to doe with the Lord God of Israel? For the Lord hath made Iordan a border betweene us and you, &c. Wee have built it that it may be a witnes be­tweene us and you, and our generations after us; that wee might doe the service of the Lord, &c. Which answer when Phinehas the Priest heard, hee said: Ios. 22.30, 31, 32, 33, 34. This day wee perceive, that the Lord is a­mong us, because yee have not committed this tres­passe against the Lord. And the children of Reuben and Gad called the Altar Ed: For it shall bee a wit­nesse betweene us, that the Lord is God. Had not Ionadab the sonne of Rechab power to command his sonnes to Ier. 35.6, 7, 8, 9, 10. drinke no wine, to build no house, nor sow seed, nor plant Vineyard, nor have any; but all their dayes to dwell in tents? And was [Page 100]not their obedience to their father commended by the Lord, and their fathers making such lawes ap­proved by God, in that he said? Ier. 35.18, 19. Because yee have obeyed the commandement of Ionadab your father, and have kept all his precepts, and done according to all that he hath commanded, Therfore thus saith the Lord of Hosts the God of Israel, Ionadab the sonne of Rechab shall not want a man to stand before me for ever.

And if all the commandements and precepts of a private father are to bee kept, which God hath not forbidden: Then how much more all the comman­dements, precepts and ordinances of the fathers of the Church, which God hath not forbidden, ought to bee most conscionably observed? S. Peter com­manded the people of God to submit unto 2 Pet 2.13. every ordinance of man for the Lords sake; even of such governours as were not Christians: How much more then to every ordinance of Christian powers ought wee to be obedient? The Ceremonies now used by the Church of England are (as [...]. Dionysius said of the like in his time) resemblances framed ac­cording to things spiritually understood; whereun­to they serve as a hand to lead, and a way to direct. God hath commanded his people to use Ceremo­nies for to put them in minde of their duties, as it is written in the booke of Numbers: Num. [...].38, 39, 40. Speake unto the children of Israel, and bid them that they make them fringes in the borders of their garments, throughout their generations, and that they put upon the fringe of the border a ribband of blue. And it shall be unto you for a fringe, that yee may looke upon it, and remember all the Commande­ments [Page 101]of the Lord, and doe them: Such as oppose to the establi­shed Ceremo­nies of the Church of England, say, They would have nothing used in the worship of God, but what the Scripture expresseth: and with the word Scrip­ture, Scripture; they triumph among the simple. But when as the truely learned in the holy Scriptures do examine their deliveries, they discerne that much, which those spirits of disobedience do call Scripture, is Scripture of their own framing. For it is most usu [...]l with them, when a Scripture is alleaged testifying expresly against them, to put it off by saying, wee must not cleave to the letter, but to the meaning: namely, a meaning which they will devise contrary to the letter, which is the Scripture. Also the lea [...]eder among them pretending the originall Text to make for them against the sacred deliveries of holy Church, doe either adde thereto, or take there from, or wrest the same. and that ye seeke not after your owne heart, and your owne eyes, af­ter which yee use to goe a whoring: That yee may remember and doe all my commandements, and be holy unto your God.

CHAP. 42. Of wearing a Surplisse.

IN the order, where morning and evening prayer shall be used and said, set before the beginning of the common prayer, it is delivered, That the Minister at the time of the Communion, and at other times in his ministration, shall use such Ornaments in the Church, as were in use by Authoritie of Parliament, in the second yeare of the Reigne of Edward the sixt, according to the Act of Parliament set in the beginning of this Namely, of the bocke of Common Prayer. booke. Among which Ornaments the Surplisse is one. In Canon 74. it is said, The true, ancient, and flourishing Churches of Christ being ever desirous, that their Prela­cie and Clergie might bee had as well in outward reve­rence, as otherwise regarded for the worthinesse of their Ministery, did thinke it fit by a prescript forme of de­cent and comely apparell, to have them knowne to the people, and thereby to receive the honour and estimation [Page 102]due to the speciall Messengers and Ministers of Almigh­ty God. And towards the end thereof it is said; In all which particulars concerning the apparell here prescri­bed, our meaning is not to attribute any holinesse or speci­all worthinesse to the said garments, but for decencie, gravity, and order. When Almightie God ordained his Leviticall Priesthood, he commanded Moses saying, Exod 28.2. Thou shalt make holy garments for Aaron thy brother, for glory and for beauty. Whereof Iesus the sonne of Sirach saith: Ecclus. 45.7, 8, 9, 10, 11, 12. God beautified Aaron with comely Ornaments, and cloathed him with a robe of glory. The Lord by Ezekiel in the restauration of his worship in the Temple, giveth speciall charge how the Priests shall be clad in their ministration, saying: Ezek. 44.17, 18. And it shall come to passe, that when they enter in at the gates of the inner Court they shall bee cloathed with linnen gar­ments, and no Wooll shall come upon them, whiles they minister in the gates of the inner Court and within. They shall have linnen Bonnets upon their heads, and shall have linnen Breeches upon their loynes; they shall not gird themselves with any thing that causeth sweat. In Exodus it is said: Exod. 39.27. There were made Coates of fine linnen, of woven worke, for Aaron, and for his sonnes. Is it any where forbidden in the new Testament, to the Ministers of the Christian Religion, for to weare garments in any manner like to the garments, which God ordained his Ministers to weare afore the Incarnation of Iesus Christ? Doth not rather the equitie and Rom. 8.4. righteousnesse of Moses law con­cerning ministeriall garments, now binde Gods Mi­nisters, whiles they are executing their Office in [Page 103]the Church, to bee attired differently from lay men? Wherefore have Angels since Christs death appeared in their service, cloathed in long Mar. 16.5. white raiment, but to signifie that such manner garment best beseemeth Gods Ministers his Mal. 3.1. Rev. 1.20. Au­gels, whiles they are in performing the Divine service?

Why is it written in the Revelation, that the se­ven Angels came out of the Temple, cloathed in pure, and Rev. 15.6. white linnen, but to signifie that pure & white linnen is the fittest rayment for Angels or Ministers whiles they serve in any Temple? And if it bee granted to the wife of the Lambe, that shee should be arrayed in fine linnen, cleane and Rev. 19.8. Hieronymus con­tra Pelagian. libro primo scribit. Quae sunt rog [...] inimicitiae con­tra Deum, si E­piscopus, Presby­ter, Diaconus, & reliquus ordo Ecclesiasticus in administratione s [...]c rificiorum c [...]ndida veste processerint? white; for the fine linnen is the. righteousnesse of the Saints: Why may it not bee granted to her more excellent Members to be so arrayed in presence of that Lambe, and in his publike service, with materi­all fine linnen, cleane and white, in fignification of the righteousnes of Saints, wherewithal they ought most conspicuously or eminently to be Ps. 132.9. arrayed? The generall rule without all exception, given by the Holy Ghost concerning matters in publike worship, cannot but pertaine unto every circum­stance in Gods worship: Let all things bee done 1 Cor. 14.40 decently and in order.

CHAP. 43. Of the due Celebration of Sundayes, and other times required by the Church to be kept holy.

IN the first part of the T. 2. p. 124, 125, 126. Homily concerning the place, and time of prayer; the Church saith: It ap­peareth to be Gods good will and pleasure, that we should as speciall times, and in speciall places, gather our selves together, to the intent his name might be renowned, and his glory set forth in the congregation and assembly of his Saints. As concerning the time which Almighty God hath appointed his people to assemble together solemnly, it doth appeare by the fourth Commandement of God: Re­member (saith God) that thou keepe holy the Sabbath day. Vpon the which day, as is plaine in the Act. 13.14.44. Act. 15.21. Acts of the Apostles, the people accustomably resorted together, and heard diligently the Law and the Prophets read among them. And albeit this Commandement of God doth not binde Christian people so straitly to observe and keepe the utter Ceremonies of the Sabbath day, as it was given unto the Iewes, as touching the forbearing of worke and labour in time of great necessitie, and as touching the precise keeping of the seventh day, after the manner of of the Iewes. For we keepe now the Act. 20. l. 1 Cor. 16.2. Non inep. è colli­gitur jam tum consuevisse Chri­stianos hoc die solennes agere conventus. Annol. ad. Act. 20.7. in Jun. Bibl. vide 1 Cor. 11.20. in Syriaco Teslamento, n [...]c non in Arabi [...]o: in utroque men­tio fit de die Domini nostri. Syrus legit, [...] Arabs [...] qui [...]n nev. 1.10. pro eo quod in Graecis exem­plaribus legitur [...] habet [...] in [...]e [...]llo primo. first day, which is our Sunday, and make that our Sabbath, that is our day of rest, in the honour of our Saviour Christ, who as upon that day Mar. 16.6.1.2. rose from death, conquering the same most tri­umphantly: yet notwithstanding, whatsoever is found in the commandement appertaining to the law of nature, as a thing most godly, most just, and needfull for the setting forth of Gods glory, it ought to bee retained and kept of all good Christian people. But alasse, it is lamen­table [Page 105]table to see the wicked boldnesse of those that will bee counted Gods people, who Ezek 20.12, 13. passe nothing at all of keeping and hallowing the Sunday. And these people are of two sorts. The one sort if they have any businesse to doe, though there be no extreame neede, they must not spare for the Sunday, they must ride and journey on the Sunday, they must drive and Neh. 13.15, 16, 17, 18, 19, 20. Ier. 17.21.22. carry on the Sunday, they must row and ferry on the Sunday, they must buy and sell on the Sunday, they must keepe markets and faires on the Sun­day. Finally, they use all dayes alike, worke-dayes and holi-dayes all are one. The other sort is worse. For al­though they will not travell nor labour on the Sunday as they doe on the weeke day, yet they will not Isa. 58.13, 14. rest in holi­nesse, as God commandeth; but they rest in ungodlinesse and filthinesse, prancing in their pride, pranking and pricking, poynting and painting themselves, to be gorge­ous and gay: they rest in excesse and superfluity, in gluttony and drunkennesse, like Rats and swine: they rest in brawling and rayling, in quarrelling and figh­ting: they rest in wantonnesse, in toyish talking, in filthy fleshlinesse, so that it doth too evidently appeare, that God is more dishonoured, and the Devill better served on the Sunday, than upon all the dayes in the weeke besides.

As soone as God had finished heaven and earth and all the same, and had made man, he rested the seventh day, and blessed it, and Gen. 2.2, 3. sanctified it for man therein to rest also, as Christ saith; Mar. 2.27. The Sab­bath was made for man. The Lord saith by Isaiah, Isa. 58.13, 14. If thou turne away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honou­rable, and shalt honour him, not doing thine owne wayes, nor finding thine owne pleasure, nor speak­ing [Page 106]thine owne words: Then shalt thou delight thy selfe in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Iacob thy father; for the mouth of the Lord hath spoken it.

The sacred Canon 13. constitution of the Church concer­ning the due celebration of Sundayes and Holy­dayes is ever memorable, viz. All manner of persons within the Church of England shall from henceforth ce­lebrate and keepe the Lords day, commonly called Sun­day, and other holy-dayes according to Gods holy will and pleasure, and the Orders of the Church of England pre­scibed in that behalfe: that is, in hearing the Word of God read and taught; in private and publike prayers; in acknowledging their offences to God, and amendment of the same; in reconciling themselves charitably to their neighbours where displeasure hath beene; in oftentimes receiving the Communion of the body and blood of Christ; in visiting of the poore and sicke, using all godly and so­ber conversation.

Concerning other times enjoyned by the Church to be observed for holydayes, Of the celebra­tion of holy­dayes. as Christmas day, &c. it is to be remembred, that because it is the Law of the Church our mother, we ought so to observe them as she requireth. And that the Church hath power to appoint holydayes, it may appeare out of the T. 2. p. 82, 83. Homily of fasting, where it is said: We doe not read that Moses ordained by order of Law any dayes of publike fast throughout the whole yeare, more than that one day. The Iewes notwithstanding had more times of common fasting, which the Prophet Zechar. 7.5. Zachary reciteth to bee the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth moneth. But for [Page 107]that it appeareth not in the Law, when they were institu­ted, it is to bee judged, that those other times of fasting, more than the fast of the seventh moneth, were ordained among the Iewes by the appointment of their governours, rather of devotion, than by any expresse Commandement given from God. Vpon the ordinance of this general fast, good men tooke occasion to appoint to themselves private fasts at such times as they did either earnestly lament & bewaile their sinfull lives, or addict thēselves to more fer­vent prayer, &c. And the Prophet doth not disallow their sequestring of dayes for fasting; but for that they neglected Zech. 7.9.10.11.12. judgement, mercy, and humilitie of heart; and (as it seemed) accounted true religion for to consist onely or most chiefely, in observing Ceremonies.

It is written in the booke of Ester, that the Church of God then Esther 9.21. celebrated two dayes in memorie of the Lords most wonderfull protecti­on of them; and deliverance of them from the plot of Haman. It is not written that they had any law of God requiring it, neither that they received any speciall revelation for to signifie unto them, that they ought so to doe: but that they did it from the Common Prov. 8.14, 15, 16. wisedome, with which God endueth his Church at all times.

There is also mention of a seast, in the Gospell according to S. Iohn, called The feast of the 1 Mac. 4.59. de­dication, which the Church of God then, the peo­ple of the Iewes, had along time observed ( in Ioh. 10.22.23 cele­bration whereof it seemeth that Christ was pre­sent) which was not ordained by divine Law nor by Revelation: but by the common devotion of the Church, as it is recorded in the Book of Macca­bees. [Page 108] Moreover the people of God on such holy dayes were not onely to abstaine from their ordi­nary Lev. 23.7. vocation or worke; but also they were to as­semble unto the place of Gods publike worship, and there to perfome such religious duties as God and his Church had appointed.

The which may appeare out of the booke of Chronicles, where it is delivered, that David ordai­ned of the ministerie to stand every morning to to thanke and praise the Lord, and likewise at even; and to offer all burnt sacrifices unto the Lord in the Sabbaths, in the new moones, and on the 1 Chron. 23.30, 31. set feasts by number, according to the order comman­ded unto them continually before the Lord.

Of the place wherein holy duties are to be performed by people or a cō ­gregation. Now concerning the place where holy duties upon Sundaies, and other Holy dayes are to bee performed, the first part of the T. 2. p. 126, 127, 128. homily concerning the place and time of prayer, declareth to bee the ma­teriall temple or the parish-Church, unto which the peo­ple are by the Law required for to repaire and duly fre­quent, where Christ hath promised to bee Mat. 18.20. present, and where he will heare the prayers of thē that call upon him. Our godly predecessours, and the ancient fathers of the primitive Church (saith that Homily) spared not their goods to build Churches, no they spared not their lives in time of persecution, and to hazard their blood, that they might assemble themselves together in Churches. And shall we spare a little labour to come to Churches? Shall neither their example, nor our duty, nor the Commodities (that thereby should come unto us) move us? If we will declare our selves to have the feare of God, if wee will shew our selves true Christians, if wee will be the follow­ers of Christ our master, and of those godly fathers, which [Page 109]have lived before us, and have now received the reward of true and faithfull Christians, wee must both willingly, earnestly, & reverently come unto the materiall Churches and Temples to pray, as unto fit places appointed for that use, and that upon the Sabbath day, as at most conveni­ent time for Gods people, to cease from bodily and worldly businesse, to give themselves to holy rest, and godly con­templation pertaining to the service of Almighty God: Whereby wee may reconcile our selves to God, be partakers of his holy Sacraments, and bee devout hearers of his holy word, so to bee established in faith to Godward, in hope against all adversity, and in charity toward our neighbours; T. 2. p. 131. Also to have our poore and needy neigh­bours in remembrance, and from the Church to depart better and more godly, than wee came thither. The Lord hath said, Exod. 16.29. Abide yee every man in his place: Let no man goe out of his place on the seventh (or Sabbath) day. Yet there was prescribed a Sabbath dayes Act. 1.12. journey, and that appeareth to be but as un­to ones owne parish Church ordinarily. The afore­said T. 2. p. 127. Homily saith, That the Tabernacle was as it were the parish Church of the Iewes, being in the Wildernesse, Vide Tremel. annot. ad Iam. 2. A Chaldee Paraphrase upon Ruth, saith (and the Chaldean Paraphrases are the most ancient inter­pretations of Moses and the Prophets, [...] which are now common to the Church of God) That we are com­manded to observe the Sabbath, & good dayes, & not to walke, unlesse 2000 cubits: which distance appeareth to bee the space between the place of the Camp, and the place where the Arke was: as Ioshua said, Ios. 3.3, 4. There shal be a space between you & it, above 2000 cubits by measure. And such a distance the suburbs belonging to Cities, were to be from them [Page 110]round about; as it is written in the booke of Num. 35.5. Num­bers. Lastly, concerning the due celebration of the Sabbath day, it is also said in the first part of the T. 2. p. 2. Homily concerning the right use of the Church: That unto the house or Temple of God, at all times, by common order appointed, are all people that bee godly in­deed, bound with all diligence to resort, unlesse by sicknes, or other most urgent causes they be letted therefro. And all the same so resorting thither, ought with all quiet­nesse and reverence there to behave themselves, in doing their bounden duty and service to Almighty God, in the Congregation of the Saints. In the said part of that P. 4. Homily it is further delivered, That Iesus came Ioh. 8.2. early in the morning into the Temple, and all people came unto him, and hee sate downe and taught them. And in S. Luke it is said: Luke 21.38. Iesus taught in the Temple, and all the people came early in the morning unto him; that they might heare him in the Temple. Here yee see as well the diligence of our Saviour in teaching the word of God in the Temple daily, and specially on the Sabbath dayes, as also the readinesse of the people resorting all together, and that early in the morning, into the Temple to heare him. The Lord commāded the people of Israel to Num. 28.9.10 offer more on the Sabbath day, then on any other day. And was it not for our 2 Tim. 3.16. instruction in righteous­nesse, that wee ought on that day to spend more time in every religious exercise, than on any other day cōmonly? The In Canon 90. and Article 30. of our Church-discipline also. Law of the Church is, that We be present in the Temple, at the beginning of the divine Service, and that (unlesse through some urgent occasion) we depart not untill every part of the divine Service be ended. Also, all persons of every Family, that are able in any wise to understand any part of the publike [Page 111]worship (unles such as absolute necessitie requireth to stay at home) ought duly to resort unto the church.

When Peter was to preach unto Acts 10.33. Deut. 32.12, 13 Neh. 8.2. Cornelius, it ap­peareth that Cornelius brought his whole houshold with him, as he said: Now are wee all here present before God, to heare all things that are comman­ded thee of God. And in the Psalme or Song for the Sabbath day, it is expressed at what time in the morning of the Sabbath wee should begin our de­votion, and untill what time it should continue, Hebraea vox [...] à Lexico­graphis reddita est Lucis mat [...] ­tinae primordium &c. Hinc verb [...] Arabicum [...] Mane, seu ante lucem surrexit. [...] autem ab Arabe inter­pretatum est [...] Et [...] in Mat. 20.1. exprimit Grae­cam phrasin [...], summo mane. where it is said: Psal. 92.1, 2. It is a good thing to give thankes unto the Lord, and to sing praises unto thy name, Omost Highest. To tell of thy loving kindnesse According to the Translation of the Psalter in the divine Service. early in the morning: and of thy truth in the night season.

CHAP. 44. Of Prayer, Thanksgiving, and Confession unto God, in publike, and in private.

IN the Exhortation before the generall Confessi­on, it is said: Although wee ought at all times hum­bly to acknowledge our sinnes before God, yet ought wee most chiefly so to doe, when wee assemble and meet toge­ther; to render thankes for the great benefits that wee have received at his hands, to set forth his most worthy praise, to heare his most holy word, and to aske those things which be requisite and necessary as well for the body as the soule. How greatly God requireth pub­like prayer, it may appeare from that hee would have his house called an house of Isa. 56. [...]. prayer for all people. Thither it is said Acts 3.1. Peter and Iohn went up together at the houre of prayer, being the ninth houre. And S. Paul Acts 22.17. praying in the Temple at Ie­rusalem [Page 112]was rapt in the spirit, and did see Iesus speaking unto him. And publike prayer made for Acts 12.5.7. Peter being in prison, so farre prevailed with God, that he was miraculously thence delivered.

Christ Iesus said unto his Disciples; Mat. 18.19.20 It two of you shall agree on earth as touching any thing that they shall aske, it shall be done for them of my Fa­ther, which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them.

Concerning prayer it is said in the first part of the T. 2. p. 110. Homily of prayer: The necessity thereof is so great, that without it nothing may bee well-obtained at Gods hand. He is said to be rich and liberall towards all them, that Rom. 10.12. call upon him, not because hee either will not, or cannot give without asking; but because hee hath appointed prayer as an ordinary meanes betweene him and us. In the T. 2. p. 134. Homily of Common prayer and Sacraments it is said: In the Scriptures wee read of three sorts of prayers, whereof two are private, and the third is common. The first is that which S. Paul speak­eth of in his Epistle to Timothy, saying: 1 Tim. 2.8. I will that men pray in every place, lifting up pure hands, without wrath or striving. And it is the devout lifting up of the mind to God without the uttering of the hearts griefe or desire by open voice. So 1 Sam. 1.13. Anna prayed. After this sort must all Christians pray, not once in a weeke, or once in a day onely: but as S. Paul writeth to the Thessalonians, Thes. 5.17. without ceasing. And S. Iames writeth, Iam. 5.16.17 The con­tinuall prayer of a just man is of much force. The second sort of prayer is spoken in the Gospell of Matthew, where it is said: Mat. 6.6. When thou prayest, enter into thy secret closet, and when thou hast shut the doore to thee, pray to thy fa­ther [Page 113]in secret, and thy father which seeth in secret shall reward thee. So Acts 10.2. Cornelius prayed. These be the two pri­vate sorts of prayer, the one mentall, that is to say, the devout lifting up of the minde to God: and the other vo­call, that is to say, the secret uttering of the griefes and desires of the heart with words, but yet in a secret closet, or some solitary place. The third sort of prayer is publike or common. And of it mention was first of all.

The Prophet David said: Ps. 55.17. Evening and morning and at noone will I pray and cry a­loud: and hee shall heare my voyce. It is written that Daniel also kneeled upon his knees Dan. 6.10. three times a day, and prayed, and gave thankes before God. David also saith, Ps. 119.6 [...]. At midnight will I arise to give thankes unto thee, because of thy righ­teous judgements. The Church saith in the afore­named p. 141. Homily: If we will that our prayers bee not abominable before God, let us so prepare our hearts before we pray, and so understand the things that we aske when we pray, that both our hearts and voyces may together sound in the cares of Gods Majestie: and then we shall not faile to receive at his hand the things that we aske, as good men which have beene before us did, and so have from time to time received that which for their soules health they did at any time desire. Saint Augustine said: It is not the voyce, but the affection of the minde, that commeth to the eares of God.

Concerning thankesgiving in publike. The first part of the Homily concerning the right use of the Church, Of thanksgi­ving. saith: That the Temple is likewise the place of thankesgiving unto the Lord for his innumerable and unspeakeable benefits bestowed upon us, appeareth notably in the latter end of Saint Lukes Gospell, and the begin­ning [Page 114]of the story of the Acts, where it is written, that the Apostles and Disciples after the ascension of our Lord, Act. 2.46, 47. continued with one accord daily in the Temple, alwayes praising and blessing God. The Prophet David said; My prayse shall be of thee in the great Ps. 22.25. congregation. And, Enter into his gates with Ps. 100.4. thankesgiving, and into his Courts with praise; be thankfull unto him, and blesse his name.

In the first part of the T. 2. p. 218. Homily for Rogation weeke, it is said: There can be none other end of such as draw nigh to God by knowledge, and yet depart from him in unthankfulnesse, but utter destruction. S t. Paul saith: In every thing 1 Thes. 5.18. give thankes; for this is the will of God in Christ Iesus concerning you. And Isaiah signifieth, that thankesgiving acceptable to God consisteth not in words onely, where he saith: Isa. 5.16. God that is holy, shall be sanctified in righteous­nes. In another place he saith: Isa. 66.5. Heare ye the word of the Lord, yee that tremble at his word; your brethren that hated you, that cast you out for my names sake, said: Let the Lord be glorified: but he shall appeare to your joy, and they shall bee asha­med. Memorably saith the Church in the Com­munion service: It is very meet, right, and our bounden duty, that we should at all times, and in all places, give thankes unto thee, O Lord Holy Father, Almighty Ever­lasting God.

Of confession to God.Concerning publike confession of our sinnes unto God, the Divine Service beginneth with one that is generall: and likewise there is a generall confes­sion to be made afore receiving of the holy Com­munion. The Prophet Daniel made a solemne [Page 115] Dan. 9.4. confession unto God in the behalfe of the Iewes in generall, that were with him in captivity in Ba­bylon. And Baruch wrote a long Bar. 1.14.15, &c. confession for the Iewes at Ierusalem to make, reading it in the House of the Lord, upon the feasts and solemne dayes. There is also private confession of our sins, to be made unto God, whereof it is said in the second part of the T. 2. Homily of repentance, that it is the se­cond part of repentance. And the Homily saith: If we will with a sorrowfull and contrite heart make an unfeined confession of our sinnes unto God, hee will freely and frankly forgive them, and so put all our wickednesse out of remembrance before the sight of his Majestie, that they shall no more be Heb. 8.12. thought upon. Hereunto doth per­taine the golden saying of David, where he saith on this manner Ps. 32.5. Then I acknowledged my sinne unto thee, nei­ther did I hide mine iniquitie: I said, I will confesse against my selfe my wickednesse unto the Lord, and thou forgavest the ungodlinesse of my sinne. These are also the words of Iohn the Evangelist: 1 Iohn 1.9, 10. If wee confesse our sinnes, God is faithfull and righteous, to forgive us our sinnes, and to make us cleane from all our wickednesse. Which ought to be understood of the confession made unto God. This is then the chiefest, and most principall confes­sion that in the Scriptures and Word of God wee are bid­den to make, and without the which wee shall never ob­taine pardon and forgivenesse of our sinnes. The Prodi­gall sonne made such a confession, saying: Luke 15.21. Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy sonne. Salo­mon saith, Prov. 28.13. Hee that hideth his sinnes, shall not prosper: but he that confesseth and forsakes them, shall finde mercy.

CHAP. 45. Of singing Psalmes and spirituall songs, in publike and in private: and also of singing with musicke.

IN the title of the Psalmes in meeter in the Booke of Common prayer it is thus said: The whole booke of Psalmes collected into English meeter by, &c. Confer­red with the Hebrew, with apt notes to sing them withall: Set forth and allowed to bee sung in all Churches, of all people together, before and after morning and evening prayer, as also before and after sermons: and more­over, in private houses, for their godly solace and com­fort, laying apart all ungodly songs and Ballads, which tend onely to the nourishing of vice, and corrupting of youth. Iames 5.13. If any be afflicted, let him pray: and if any be merry, let him sing Psalmes. And then in the Common prayer booke, of that forme which is appointed for Churches, there is added a Trea­tise made by Athanasius the great, cōcerning the use and vertue of the Psalmes; whose beginning is thus, and a delivery most memorable. All holy Scripture is certainly the teacher of all vertue and of true faith: but the booke of Psalmes doth expresse, after a certaine man­ner, the very state and condition of the soule. For as he which intendeth to present himselfe to a King, first will compound with himselfe to set in good order both his ge­sture and his speech, lest else he might be reputed rude and ignorant: even so doth this godly booke informe all such as be desirous to lead their life in vertue, and to know the life of our Saviour, which hee ledd in his conversation; putting them in minde in the reading thereof, of all their affections and passions whereto their soule is inclined, &c. [Page 117]And then doe follow 99. signifyings of what Psalmes may be sung even upon most occasions that come to passe in this present life. And both be­fore and also after the Psalmes in meeter, there are sundry spirituall songs, which may be sung up­on sundry occasions, unto the great comfort of the minde.

Of singing with musicke.Concerning singing in publike, it is said in the booke of Ezra, Ezra 3.10, 11. When the builders laid the foun­dation of the Temple of the Lord, they set the Priests in their apparell with Trumpets, and the Levites the sonnes of Asaph, with Cymbals to praise the Lord after the Ordinance of Dauid King of Israel. And they sang together by course, in prai­sing and giving thankes unto the Lord, because hee is good, for his mercy indureth for ever towards Israel. And in the booke of Chronicles it is said: 1 Chron. 16.7. David delivered a Psalme to thanke the Lord, in­to the hand of Asaph and his brethren. The which holy Prophet hath said: Ps. 148.11, 12, 13, 14. Kings of the earth, and all people: Princes and all Iudges of the earth: both young men and maydens: old men and Chil­dren: let them praise the name of the Lord. Ps. 149.1, 3. Sing unto the Lord a new song: and his praise in the con­gregation of Saints: let them sing praises unto him with Timbrell and Harpe. Ps 150.1. Praise yee God in his Sanctuary. Ps. 95.1, 2. O come, let us sing unto the Lord: let us make a joyfull noyse to the rocke of our salvation. Let us come before his presence with thankesgiving: and make a ioyfull noyse unto him with Psalmes. Ps. 100.1. Serve the Lord with gladnesse: come before his presence with singing. Saint Paul said to the Church of Ephesus: Be Eph. 5.18, 19 filled with the [Page 118]spirit, speaking to your selves in Psalmes, and hymnes, and spirituall songs, singing and making melodie in your heart to the Lord. Ps. 150.3, 4, 5. Praise the Lord (saith David) with the sound of the Trumpet: praise him with the Psaltery and Harpe. Praise him with the Timbrell and daunce: praise him with stringed instruments and Organs. Praise him upon the loud Cymbals: praise him upon the high sound­ing Cymbals. It is written that Moses and the Chil­dren of Israel Exod. 15.1. sang a song unto the Lord. And that and 15.20, 21. Miriam the Prophetesse the sister of Aaron, tooke a Timbrell in her hand, and all the women went out after her with Timbrels, and with daunces. And Miriam answered them, Sing yee to the Lord, &c. Singing the same song, as did Moses and the Children of Israel. And Saint Iohn in the Revelati­on, foretelling the actions of Christs Church to come to passe, saith: Rev. 15.2, 3. I saw as it were a Sea of glasse, mingled with fire, and them that had gotten the victory over the Beast, and over his Image, and over his marke, and over the number of his name, stand on the sea of glasse, having the Harpes of God: And they sung the song of Moses, &c. see Revel. 14, 2, 3, 4, 5. and 5.8. and 1 Cor. 14.7.26. and from thence, and other Scriptures it is mani­fest, that Christian people have used musicke in praising the name of the Lord: and there is not in the whole Bible any manner of mention concer­ning abolishing of the same.

CHAP. 46. Of the publike reading of the holy Scriptures, as also the Homilies, and of making an Exhortation in publike.

IN the Preface afore the Common prayer it is said: The ancient fathers for a great advancement of godlinesse so ordered the matter, that all the whole Bible (or the greatest part thereof) should be read over once every yeare, intending thereby that the Clergy, and espe­cially such as were Ministers of the Congregation, should (by often reading and meditation of Gods Word) be stir­red up to godlinesse themselves, and be more able to ex­hort others by wholesome doctrine, and to confute them that were adversaries to the truth. And further that the people (by dayly hearing of holy Scripture read in the Church) should continually profit more and more in the knowledge of God, and be the more inflamed with the love of his true religion. What care hereto our fathers have had, may appeare out of the sacred Kalender, and out of the order how the Psalter is appointed to be read, and out of the order how the rest of the holy Scripture (beside the Psalter) is appointed to be read; all which are set before the Common prayer.

It is recorded in the Acts of the Apostles, that at Antioch in Pisidia, in the Synagogue on the Sab­bath day, there was the Act. 13.15. reading of the Law and the Prophets. In another place it is said: Moses of old time hath in every City them that preach him, being Act. 15. [...]1. read in the Synagogues every Sabbath day. Saint Paul saith to the Colossians: When this Epi­stle [Page 120]is read amongst you, cause that it be Col. 4.16. read also in the Church of the Laodiceans: and that yee like­wise read the Epistle from Laodicea.

Of reading the Homilies.Concerning reading the Homilies the Sermons set forth by the publike authoritie of the Church, in the Preface published afore them it is said: Con­sidering how necessary it is that the Word of God, which is the onely food of the soule, and that most excellent light that we must walke by, in this our most dangerous pilgri­mage, at all convenient times be preached unto the people, that thereby they may both learne their duty towards God, their Prince, and their neighbours, according to the minde of the Holy Ghost, expressed in the Scriptures: and also to avoide the manifold enormities which hereto­fore by false doctrine have crept into the Church of God: and how that all they which are appointed Ministers, have not the gift of preaching sufficiently to instruct the people, which is committed unto them, whereof great inconve­niences might rise, and ignorance still be maintained, if some honest remedy be not speedily found and provided. The Queenes most excellent Majestie, tendering the sole health of her loving subjects, & the quieting of their cōsci­ences, in the chiefe & principall points of Christian religi­on, and willing also by the true setting forth, and pure de­claring of Gods Word, which is the principal guide & lea­der runto all godlines and vertue, to expell & drive away as well all corrupt, vicious, and ungodly living, as also erroneous and poysoned doctrines, tending to superstition and Idolatry: hath by the advise of her most honourable Counsellors, for her discharge in this behalfe, caused a booke of Homilies, which heretofore was set forth by her most loving brother, a Prince of most worthy memorie, Edward the sixt, to bee printed anew, wherein are con­tained [Page 121]certaine wholesome and godly exhortations, to move the people to honour and worship Almighty God, and diligently to serve him, every one according to their degree, state, & vocation. And in the latter part of the Preface it is said: That all her people, of what degree or condition soever they be, may learne how to invocate, and call upon the name of God, and know what duty they owe both to God and man: so that they may pray, beleeve, and worke according to knowledge, while they shall live here, and after this life bee with him that with his blood hath bought us all. And at the end of the first Tome of the Homilies it is said concerning the Homilies of the second Tome, Hereafter shall follow sermons of fasting, praying, almesdeeds, &c. with many other mat­ters, as well fruitfull as necèssarie to the edifying of Christian people, and the increase of godly living. From al which aforesaid delivery it is most manifest, that the one only end, why the reverend Fathers, and the most learned Doctors of the Church composed the sermons commonly called Homilies, was for the edification of the congregations in holinesse and righteousnesse; and for a helpe unto Ministers, that with the said sacred sermons the people committed to their charge might be the more instructed in the faith and life of the true Christian religion. As therefore we have received from our fathers the Commō prayer, as a forme of prayer, thanksgiving, and confession: so ought wee not to receive from our fathers hands their booke of Sermons the Ho­milies, as a forme of wholesome words, in faith and love which is in Christ Iesus? Saint Paul charged Timothy to hold fast the 2 Tim. 1.13. Rom. 6.17. forme of sound words, which he had heard of him, in faith and love, which [Page 122]is in Christ Iesus. Let any one unpartially weigh every particular sentence in the booke of Homilies, and there will appeare nothing but Christian faith and godly love intended and held forth therein.

Moreover, ought wee reverently to heare the Sermons of such as bee but young Students in Divinity? and ought we not with great reverence to attend unto the Homilies the Sermons set forth by the chiefest Divines in the whole Church of our Land? We ought not to be partiall towards the e­stablished Do­ctrine of our Church. We commonly ascribe great authoritie un­to the spirit of the Church, accounting her Com­mon prayer profitable for us to pray with unto Al­mighty God: We ascribe great authoritie unto the spirit of the Church, accounting her translation of the Scriptures into our mother tongue to be faith­full, and meet for vs both to heare and read, yea and to settle our beliefe therein; and ought we not also to ascribe great authoritie unto the spirit of the Church, in her 1 Thes. 5.20. prophecying or sermon making, her composing of the Homilies for our instruction in the Doctrine of the holy Scriptures? Wee pray unto God as her wisedome hath prescribed; we heare and read for holy Scripture, as her wise­dome hath translated; and ought we not with like conscionable respect to heare and read the exhorta­tions, interpretations, applications, &c. in her Ho­milies set forth for Doctrine, refutation, correcti­on, and instruction in righteousnesse, as her wisdome hath delivered unto us? The great autho­rity of the deliveries in the Homilies may appeare unto us out of this consideration; When wee heare a Pastour, Curate, or Lecturer preach, wee heare [Page 123]deliveries which are but the wisdome of a private Minister: But when wee heare a Homily read, wee heare deliveries, which are the wisdome of the Church, or for approbation whereof the whole Churches Clergie have written their See the Epi­stle to the Rea­der, and the Ad­vertisement af­terward. Of the Curates making a short exhortation to the people, when iust occa­sion is there­unto. assent.

Concerning exhortation in publike, it is said in the Rubricke after the Nicene Creed: After such sermon, homily, or exhortation, the Curate shall de­clare unto the people, whether there be any holy-dayes, or fasting dayes the weeke following, and earnestly exhort them to remember the poore, saying one or moe of these sentences following, as hee thinketh most convenient by his discretion.

In the T. 2. p. 138. Homily of Common prayer and Sacra­ments a saying of Iustinus Martyr is related, viz. Vpon the Sunday assemblies are made, both of them that dwell in Cities, and of them that dwell in the Countrey al­so. Amongst whom, as much as may bee, the writings of the Apostles and Prophets are read. Afterwards when the reader doth cease, the chiefe Minister maketh an ex­hortation, exhorting them to follow honest things.

In the first part of the T. 2. p. 3. Homily concerning the right use of the Church, there is mentioned what the Ruler of the Temple in Antiochia signified unto Paul and Barnabas, after the lesson or reading of the Law and Prophets: viz. If any of you have any ex­hortation to make unto the people, Acts 13.15. say it. That ex­ercise, w ch now is cōmonly called preaching, answe­reth much to the aforesaid exhortation: yea, exhor­tation is part of a preaching, as Paul saith: 1 Cor. 14.3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. But the exhortation here now meant, is a short speech made unto the [Page 124]people, which is allowed by authority, yea, requi­red in sundry cases: As when a briefe is read, then to exhort the people unto Rom. 12.13. 2 Cor. 9 5. contribution, by allea­ging some Scriptures and reasons whereby the more to move them to the same. When poore par­ties are to be married, and doe desire an Offering, then an Heb. 10.24. Gal. 2.10. 1 Tim. 6.17, 18. exhortation may be made unto the Con­gregation, for to stirre them unto liberality. Sun­dry occasions doe sometimes come to passe, need­ing some short exhortation for matters better ad­ministration.

CHAP. 47. Of expounding the Scriptures, and of preaching, also of peoples hearing sermons.

IN the first part of the T. 2. p. 4. Homily concerning the right use of the Church, it is said, That it is conve­nient that the Scriptures of God, and specially the Go­spell of our Saviour Christ should be read and ex­pounded to us that be Christians in our Churches, &c. It is written in Nehemiah, that the Priests read in the Law of God distinctly, and gave the Neh. 8.7, 8. sense, and caused the people to understand the reading.

Of Preaching.Concerning preaching, the aforesaid part of that Homily also delivereth: In Luke ye reade how Iesus according to his accustomed use came into the Temple, and how the booke of Isaias the Prophet was delivered him, how hee read a Text therein, and made a Luke 4.16, 17, 18, 19, 20, 21. sermon upon the same.

In the first part of the T. 1. p. 54. Homily concerning fal­ling from God, it is said: God doth send his Messen­gers, the true preachers of his Word, to Isa. 58.1. admonish and [Page 125]warne us of our duty. The 45. constitution of the Church is: Every beneficed man allowed to bee a prea­cher, and residing on his benefice, having no lawfull im­pediment, shall in his owne Cure, or in some other Church or Chappell where he may conveniently, neare adjoyning, (where no preacher is) preach one sermon every sunday of the yeare, wherein he shall soberly and sincerely 2 Tim. 2.15. divide the word of truth, to the glory God, and to the 1 Cor. 14.12. Of the dignity of preaching according to holy Church her prescrip­tion. best edifi­cation of the people. Such a preaching of Gods Word is an exercise worthily had in high account: It hath the operation of Gods Spirit commonly accompa­nying it into the hearts of the hearers. The Heb. 4.12. Word of God divided aright is quicke and powerfull, and sharper then any two edged sword, piercing, even to the dividing asunder of soule and spirit, and of the joynts and marrow, and is a discerner of the thoughts and intents of the heart. Saint Paul saith: An 1 Cor. 14.24, 25. unbeleever comming in where prophesie (or faithfull preaching is) becommeth to be convinced in conscience: The secrets of his heart are made manifest, and so falling downe on his face, hee will worship God, and report that of a truth God is in the Preacher. How Act. 2.41. powerfull was the sermon of Peter, which he made to the Iewes, by the inspiration of Gods Spirit, and the same Spirits operation in the hearts of his hearers! The Lord said by Ieremi­ah concerning some Prophets: If they had Ier. 23.27, 28, 29. stood in my Counsell, and had caused my people to heare my words, then they should haue turned them from their evill wayes, and from the evill of their doings. He that hath my word, let him speak my word faith­fully. Is not my word like as a fire, saith the Lord? and like a hammer that breaketh the rock in pieces? [Page 126]The Apostle saith: If our Gospell be 2 Cor. 4.3, 4 hid, it is hid to them that are lost: in whom the god of this world hath blinded the mindes of them that be­leeve not, lest the light of the glorious gospell of Christ, who is the Image of God, should shine unto them.

Of Peoples hearing of Ser­mons.Now concerning peoples hearing of sermons, it is said in the exhortation at the end of Baptisme-service: That Children may know the better what their godfathers and godmothers promised and vowed in their names, they shall be called upon to heare sermons. And if they duely hearken unto the Homilies read in their Parish Church, they in part doe their duty concerning hearing sermons: For the Homilies are nothing else but And so are often named in the booke of Homilies. sermons. And yet they are such sermons, as are not made by any private spirit, but by the publike spirit of the Church, and are al­lowed by the whole Clergy of the same.

In the second part of the T. 2. p. 265. Homily of repen­tance, it is said: Wee must bee diligent to read and heare the Scriptures, and the Word of God, which most lively doe paint out before our eyes our naturall unclean­nesse, and the enormity of our sinfull life. For unlesse wee have a through feeling of our sinnes, how can it bee that we should earnestly be sory for them? Afore 2 Sam. 12.7, &c. David did heare the word of the Lord by the mouth of the Prophet Nathan, what heavinesse I pray you was in him for the adultery and the murder that he had committed! So that it might be said right wel, that he slept in his owne sin. We read in the Acts of the Apostles, that when the people had heard the sermon of Peter, they were compunct, & Act. 2.37. pric­ked in their hearts. Which thing would never have been, if they had not heard that wholesome sermon of Peter. [Page 127] They therfore that have no Ier. 5.9. and 2.13. mind at all, neither to read, nor yet to heare Gods Word, there is but small hope of them, that they will as much as once set their feet, or take hold upon the first staffe or step of this Ladder of repen­tance: but rather will sinke deeper and deeper into the bottomlesse pit of perdition. Besides the Sermons the Homilies, the Church willeth us to heare other al­so, such as are made by Preachers, lawfully licensed, and are preached according to the Law of the Church also.

The constitutions and * Canons Ecclesiasticall require Every beneficed man, Canon. 46. that is not allowed to bee a Preacher, to procure sermons to be preached in his Cure once in every moneth at the least, by Preachers lawfully licensed, if his living in the judgement of the Ordinary, will be able to beare it. And upon every Sunday, when there shall not bee a sermon preached in his Cure, he or his Curate shall reade some one of the Homilies prescribed. As the Ordinary disposeth unto every Parish con­cerning preaching, so is every Parishioner to rest contented therewith. The true Christian religion doth not totally consist in the Iam. 1.22, 23, 24, 25. Mat. 7.24, 25, 26, 27. hearing of sermons preached every Sunday. Christs Kingdome of grace (as the Apostle Paul hath delivered) is not in 1 Cor. 4.20. word, but in power. It is Rom. 14.17, 18, 19. righteousnesse, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men. Let us therefore follow after; the things which make for peace, & things, wherwith one may edifie another. That Counsell given by Iesus the sonne of Syrach is in no wise to bee neglected, Ecclus. 8.9. When a sermō is made, every person of that Parish ought to be present at it, if he may. Misse not the discourse of the Elders: for they al­so learned of their fathers, and of them thou shalt [Page 128]learne understanding, & to give answer as need re­quireth, but as the Apostle saith, 1 Cor. 14.40 Let all things be done decently, and according to order. A devout person may heare as many sermons preached, as hee can: but so as he transgresseth no law of the Church therby. For if he doth transgresse the Ecclesiasticall law by his going abroad to heare sermons preach­ed, if he offendeth the Pastour or Curate over him, if he by absenting himselfe from his Parish Church be a scandall to those of his Parish; then is his hear­ing of sermons preached in other Parish Churches but as Sauls sacrifice: unto whom Samuels saying is worthy of perpetuall memory: 1 Sam. 15.22, 23. Hath the Lord as great delight in burnt Offerings and Sacrifices, as in obeying the voyce of the Lord? behold, to obey is better than Sacrifice: and to hearken, then the fat of Rammes. For rebellion is as the sinne of Witchcraft, and [...] Symmacbus ver­tit, [...]. Stubborne ones are Idola­ters, in that they worship or follow their owne minde and will, and refuse to follow the minde and will of Christ and his Church. See Ezek. 14.4, 5, 6. stubbornnesse is as iniquity and Idolatry. The Gospell of Iesus Christ commandeth thus: 1 Pet. 2.13. Submit your selves to every Ordinance of man for the Lords sake. Rom. 13.1, 2. Let every soule be subject unto the higher powers: for there is no power but of God. The powers that be, are ordained of God, Whosoever therefore resisteth the power, resisteth the Ordinance of God: and they that resist shall re­ceive to themselves damnation. Wherefore Paul said unto Titus Bishop of the Church of the Creti­ans: Tit. 3.1. Put them in mind to be subject to principali­ties and powers; to obey Magistrates, to bee ready to every good worke. Saint Paul also said to the Christians: Phil. 3.17. Brethren, bee followers together of me, and marke them which walke so, as ye have us for an ensample. Who said most remarkeably, [Page 129] 1 Cor. 9.19.20, 21, 22, 23. Though I be free from all men, yet have I made my selfe servant unto all, that I might gaine the more. And unto the Iewes I became as a Iew, that I might gaine the Iewes: To them that are under the law, as under the law, that I might gaine them that are under the law. To them that are without law, as without law (being not without law to God, but under the law to Christ) that I might gaine them that are without law. To the weake be­came I as weake, that I might gaine the weake: I am made all things to all men, that I might by all meanes save some. And this I doe for the Gospels sake: or as Saint Peter saith, for the 1 Pet. 2.1 [...]1 Lords sake, who hath commanded all that would be his people, for to obey every Ordinance of man, that is not contra­ry to the everlasting Ordināces of his holy Gospell. Such as breake the order of the Church where they live, in contemning or neglecting the Divine ser­vice there, under pretence of conscience unto hear­ing of the Word preached, would they consci­onably but consider of matters, they might by the grace of God see their aberration. It is preaching that they cry out for. Let them marke what is said in the Acts: Moses of old time hath in every Citie them that preach him, being Act. 15.1. read in the Synago­gues every Sabbath day. Doth not the Apostle sig­nifie in those his words, that in reading of Moses, Mo­ses is preached? What is it to preach? (though the terme be now by an excellency commonly used for to make a sermon of about an houre long in the Pulpit) is it not openly to make knowne the Do­ctrine of Christian faith and life? And is not then the heavenly trueth In Luke 8.39 the word [...], which is many times translated prea­ching, is ren­dred published. published or preached in the [Page 130]reading of the lessons, the Epistle and the Gospell? Is not Gods truth as concerning godlinesse So in Luke 12.3 [...], (which sometimes is rendred shall be treached, as in Mat. 24 14.) is there ren­dred shall bee proclaimed. publi­shed in the reading of the common prayer, in the reading of the Homilies, in the explaining of the Catechisme in the Divine service, and by instruct­ing the ignorant in the same? Let such as so sleight, contemne or neglect the Divine service-deliveries examine themselves, if they be not of like minde to those, of whom it is written in Ezechiel, Ezek. 33.30, 31, 32. that will speake one to another, every one to his brother, saying, Come, I pray you, and heare what is the word that cōmeth forth from the Lord! And they come unto thee, as the people commeth, and they sit before thee as my people, and they heare thy words, but they will not doe them: for with their mouth they shew much love, but their heart goeth after their covetousnesse. And loe thou art unto them as a very lovely song of one that hath a plea­sant voyce, and can play well on an Instrument; for they heare thy words, but they doe them not. Or rather if they be not such as Saint Paul foretold would be in the last dayes, 2 Tim. 4.3.4. who will not endure sound Doctrine, but after their owne lusts will heape to themselves teachers, having itching eares: and they will turne away their eares from the trueth, and will be turned unto fables: Being also lovers 2 Tim. 3.2, 4, 5. of their owne selves, boasters, proud, diso­bedient to parents, unthankfull, unholy, without naturall affection, false accusers, fierce, despisers of those that are good, heady, high minded, &c. ha­ving a forme of godlinesse, but denying the power thereof. Were it the righteousnesse of faith and life which they Mat. 5.6. hungred and thirsted after, and (as [Page 131]the sacred Letany saith) to have the grace of Gods ho­ly Spirit, for to amend their lives according to his holy Word; also for to have an heart to love and dread God, and diligently to live after his Commandements; They by the grace of Christ should perceive in the books of Divine service, & frō the publike hearing of the same, a plentifull helpe to bee towards attaining that Phil. 3.14. make; as also by the reading of the holy Scrip­tures, which the Church hath translated for them into the English tongue. Who now a dayes attai­neth unto that soundnesse of faith, and unto that measure of holinesse and righteousnesse of life, as is prescribed and taught plainly in the bookes of the Divine service? Is it any godlinesse or true de­votion, or any property of the Christian profes­sion, for people having most wholesome food, by the greatest wisedome and care of the Church prepared, and so disposed as it may bee profitably received, and inwardly digested unto the great in­crease of holy understanding and upright living in their owne Parish, for to goe out thence ordi­narily for food abroad, with violating the establi­shed order of the Church, giving offence to the Minister, and a great 1 Cor. 10.32.24.33. Rom. 14.13.19 1 Cor. 8.13. scandall to the people of the congregation.

CHAP. 48. Of peoples reading the holy Scriptures in private, and of meanes helping unto the understanding of them.

THE very first of all the sacred sermons or T. 1. p. 1. Homilies of the Church is titled a fruit full exhortation to the reading and knowledge of holy Scripture, and it saith: Vnto a Christian man there can bee nothing either more necessary or profitable, than the knowledge of holy Scripture, forasmuch as in it is contained Gods true Word, setting forth his glory, and also mans 2 Tim. 3.16, 17. duty. And there is no truth nor doctrine Isa. 8.20. necessary for our justification, and everlasting salvati­on, but that is (or may be) drawne out of that Fountaine and Well of truth. Therefore as many as bee, desirous to enter into the right and perfect way unto God, must ap­ply their mindes to know holy Scripture, without the which, they can neither Mat. 22.29. Ier. 8.9. sufficiently know God and his will, neither their office and duty. And as drinke is plea­sant to them that be dry, and meat to them that be hun­gry: So is the reading, hearing, searching and studying of holy Scripture, to them that be desirous to know God or themselves, and to Ps. 19.10. and 119.103. Iohn 7.17. Ps. 103.18. Mat. 7.21. doe his will. And their stomacks onely doe Mat. 7.6. 2 Pet. 2.22. Phil. 3.19. loath and abhorre the heavenly knowledge and food of Gods Word, that be so drowned in worldly Eph. 4.17. Ier. 2.5. vani­ties, that they neither Rom. 8.5. savour God, nor any godli­nesse: For that is the cause why they desire such vani­ties, rather than the true knowledge of God. And so along forward the said Homily delivereth senten­ces, worthy to bee printed in letters of gold, yea, to be laid up in the secret of our hearts.

In the first part of the T. 2. p. 143. Homily, an information for them, which take offence at certaine places of the holy Scripture, it is said: The great utility and profit that Christian men and women may take (if they will) by hearing and reading the holy Scriptures (deare­ly beloved) no heart can sufficiently conceive, much lesse is my tongue able with words to expresse. Wherefore Satan our enemy, seeing the Scriptures to bee the very meane and right way to bring people to the true know­ledge of God; and that Christian religion is greatly fur­thered by diligent hearing and reading of them, hee also perceiving what an hinderance and lett they bee to him and his kingdome, doth what he can to drive the reading of them out of Gods Church. And so forward it trea­teth in a wonderfull Divine manner.

In the third part of the T. 2. p. 230. Homily for Rogation weeke, it is said: No where can we more certainly search for the knowledge of the will of God (by the which we must direct all our workes and deeds) but in the holy Scriptures, for they be they that Iohn 5.39. testifie of him, saith our Saviour Christ. We see with what vanity the schoole doctrine is mixed, for that in this Word they sought not the Eph. 5.17. Rom. 12.2. will of God, but rather the will of reason, the trade of custome, the path of the fathers, the practice of the Church. Let us therefore read and revolve the holy Scripture both day and night, for blessed is he that hath his whole Ps. 1.2. Ios. 1.8. ecclus. 50.18. meditation therein, &c.

In the last of all the T. 2.318. Homilies, in the sixt part thereof, and in the last part of the same, the necessi­tie of knowing the Scriptures, is most lively decla­red, where it is said: The holy Scriptures doe teach, that the people which Acts 28.27. will not see with their eyes, nor heare with their eares, to learne, and to understand with [Page 134]their hearts, cannot be converted and saved. And the wicked themselves being damned in Hell, shall confesse ig­norance in Gods Word to have brought them thereunto, saying, Wisd. 5.6, 7. We have erred from the way of the truth, and the light of righteousnesse hath not shined unto us, & the sun of understāding hath not risen unto us, we have wea­ried our selves in the way of wickednesse and perdition, & have walked cumberous and crooked wayes: but the way of the Lord we have not knowne. And as well our Sa­viour himselfe, as his Apostle S. Paul, doth teach, that the ignorance of Gods Word Luke 8.12. 2 Cor. 4.4. commeth of the Devill, and is the cause of all Ps. 95.10. as in the Divine service transla­tion. errour and misiudging, (as falleth out with ignorant subjects, who can rather espie a little Mote in the eye of the Prince or a Counsellour, than a great Beame in their owne) and universally it is the cause of all evill, and finally of eternall Ioh. 3.19, 20, 21. damnation, Gods judgement being severe toward those, who when the light of Christs Gospell is come into the world, doe delight more in dark­nesse of ignorance, than in the light of knowledge in Gods Word. For all are commanded to Rev. 1.3. read or heare, to search and study the holy Scriptures, and are promised Pro. 2.1, 2, 3, 4, 5, 6. under­standing to be given them from God, if they so doe: all are charged not to beleeve either any Isa. 8.19, 20. dead man, nor if an Gal. 1.8, 9. Angell should speake from heaven, much lesse if the Pope doe speake from Rome against or contrary to the Word of God, frō the which we may not Deut. 5.32. decline, neither to the right hand nor to the left. In Gods Word Princes must Deut. 17.18, 19, 20. learne how to obey God, and to governe men: In Gods Word subjects must learne obedience, both to God and their Princes. Old men and young, rich and poore, all men and women; all estates, sexes and ages, are taught their severall duties in the Word of God. For the Word of God is bright, Ps. 19.7, 8. giving light unto all mens eyes, the [Page 135]shining Ps. 119.105. Prov. 6.23. Lampe directing all mens paths and steps.

In the first part of the T. 1. p. 91. Homily against conten­tion, it is said: Let us read Scripture, that by reading thereof, we may be made the better Iam. 1.22, 23, 24, 25. livers, rather than the more 1 Tim. 1.5, 6, 7. and 6.3, 4, 5, 20, 21. contentious disputers. And saith the first part of the first T. 1. p. 3. Homily of all, In reading of Gods Word, he most profiteth not alwayes, that is most ready in turning of the booke, or in saying of it without the booke, but he that is most turned into it, that is most inspired with the holy Ghost, most in his heart and life altered and Ier. 48.11. Rom. 12.2. 2 Cor. 3.18. changed into that thing which he readeth: He that is daily lesse and lesse proud, lesse wrathfull, lesse covetous, and lesse desirous of worldly and vaine pleasures: He that daily (for saking his old vicious life) * increaseth in ver­tue more and more. See Chap. 92.

The Bereans (as it seemeth by the last translati­on) were accounted more noble then those in Thes­salonica, Acts 17.11. [...]. Syrus vertit [...] utireddidit Arabs. for that they received the Word with all readinesse of minde, and searched the Scriptures daily, whether those things were so. David saith, Ps. 1.2. The delight of the blessed (man and woman) is in the Law of the Lord, and therein will meditate day and night. Iob said, Hee Iob 23.12. esteemed the words of Gods mouth, more then his necessary food.

Now concerning Of the means whereby peo­ple may be hol­pen in under­standing of the holy Scriptures meanes which may helpe peo­ples understanding of the Scripture, it is most Di­vinely delivered in the second part of the first of all the T. 1. p. 5, 6. Homilies, where it is said: Read it humbly with a meek & lowly heart, to the intent you may 1 Cor. 10.31. glorifie God, and your selves, with the knowledge of it: and read it not without daily praying unto God, that hee would direct your reading unto good effect, and take upon you to ex­pound [Page 136]it no further than you can plainely understand it. For (as Saint Augustine saith) the knowledge of holy Scripture, is a great, large, and a high place; but the doore is very low, so that the high and Mat. 11.25, 26. Dan. 12.10. Ps. 25.9. Mat. 13.10, 11. arrogant man cannot runne in: but he must stoope low and 1 Pet. 5.5, 6. Ecclus 3.19. humble himselfe, that shall enter into it. Presumption and arrogancy is the mother of all errour: and humilitie needeth to feare no error. For humility will only search to know the truth, it will search, and bring together one place with another; and where it cannot finde out the meaning, it will pray, it will Acts 8.34. aske of other that know, and will not presumptu­ously and rashly define any thing, which it knoweth not. If one bee ignorant, hee ought the more to read and to search holy Scripture, for to Pro. 1.1, 2, 3, 4, 5, 6. bring him out of igno­rance. I say not nay, but a man may prosper with onely hearing; but he may much more prosper with both hear­ing and 2 Cor. 1.13. Rev. 1.3. reading. And concerning the hardnesse of the Scripture, he that is so weake that he is not able to brooke strong Heb. 5.12, 13, 14. 1 Cor. 3.1, 2, 3. meat, yet he may sucke the sweete and tender milke, and deferre the rest untill he waxe stronger, and come to more knowledge. For God receiveth the learned and the unlearned, and casteth away none, but is Iam. 1.5. Wisd. 6.7. Rom. 2.11. indiffe­rent unto all. And the Scripture is full as well of low valleyes, plaine wayes, and easie for every man to use, and to walke in: as also of high hits and mountaines, which few men can climbe unto. And whosoever giveth his minde to holy Scriptures, with diligent study, and bur­ning desire, it cannot bee (saith Saint Chrysostome) that he should be Ps. 25.12, 13 Isa. 50.10. left without helpe. For either God Almighty will Acts 8.29. send him some godly Doctour, to teach him, as he did to instruct the Eunuch: or else, if wee lacke a learned man to instruct and teach us, yet God himselfe from above, will give 2 Sam. 22.29 See the Collect for the third Sunday after Easter. light unto our mindes, [Page 137]and teach us those things which are necessary for us, and wherein we bee ignorant. And in another place Chrysostome saith, That mans humane and 1 Cor. 1.19, 20, 21. Rom. 1.22. Col. 2.8. 1 Cor. 2.14. & 3.19, 20. worldly wisdome or science, needeth not to the understanding of Scripture, but the Mat. 11.27. Ioh. 14 26. & 16.13. revelation of the holy Ghost, who in­spireth the true meaning unto them, that with humility and diligence doe search therefore, &c.

In the second part of the T. 2 p. 149, 150. Homily, an informa­tion concerning certaine places of Scripture; It is said: If ye will be profitable hearers and readers of the holy Scriptures, yee must first Mat. 16.24. 1 Cor. 4.18. deny your selves, and keepe under your 1 Cor. 2.14. Isay 55.7.8. Rom. 8.5, 6, 7. carnall senses taken by the outward words, and search the inward meaning: Rom. 4.18, 19, 20, 21, 22. reason must give place to Gods holy Spirit; you must submit your worldly wisedome and judgement, unto his diuine wise­dome and judgement. Consider that the Scripture, in what strange forme soeuer it be pronounced, is the word of the living God. It cannot therefore bee but Tit. 1.2. Pro. 8.6, 7, 8, 9. truth, which proceedeth from the God of all truth: it cannot be but wisely and prudently commanded, what Almighty God hath devised, how vainly soever, through want of grace, we miserable wretches doe imagine and judge of his most holy Word.

In the third part of the T. 2. p. 231. Homily for Rogation weeke, it is said; Wisd. 7.14. Wisedome is an infinite treasure un­to men, which who so use, become partakers of the love of God. I might with many words move some of this audi­ence to search for this wisedome, to sequester their reason, to follow Gods Commandement, to cast from them the wits of their braines, to savour this wisedome, to renounce the wisedome and policy of this fond world, to taste and savour that whereunto the favour and will of God hath called them, and willeth us finally to enjoy by his favour, [Page 138]if we Prov. 1.33. & 2.1, 2, 3, 4, 5. & 8.34, 35. would give eare. The elect, as they can search Iob 28.12.20.23.28. where to finde this wisedome, and know of whom to Iam. 1.5. Ephes. 17. aske it; So know they againe, that in time it is found, and can therefore attemper themselves to the occasion of the time, to suffer no time to Eph. 5.15, 16, 17. Prov. 14.23. passe away, wherein they may labour for this Ecclus. 51.30. See all, &c. Ecclus. 24. wisedome. And to encrease there­in they know how God of his infinite mercy and lenitie, giveth all men here time and place of Rom. 2.4. Rev. 2.21. repentance.

The naturall man ( saith Saint Paul) receiveth not the things of the Spirit of God, for they are foolishnesse unto him, neither 1 Cor. 2.14. can he know them, because they are spiritually discerned. Wherefore the Lord Christ said; verily, verily, except a man be borne againe, he Iohn 3.3. cannot see the kingdome of God. The Prophet David saith. Psal. 25.12 13, 14.9. What man is hee that feareth the Lord? him will hee teach the way that he shall choose. His soule shall dwell at ease, and his seed shall inherite the earth. The secret of the Lord is with them that feare him: and he will shew them his covenant. The meeke will hee guide in judgement: and the meeke will hee teach his way. Saint Paul also saith: Let no man deceive himselfe; If any man among you seemeth to bee wise in this world, let him become a 1 Cor. 3.18, 19, 20. foole, that hee may bee wise. For the wisedome of this world is foolishnes with God. We are to beleeve that every word, syl­lable, and Mat. 5.18, Gal. 3.16. 1 Cor. 15.27. Heb. 2.8. letter of the holy Scriptures is truth, though the matter be farre Rom 4.18.20, 21, 22. See in Homily in T. 2. p. 149. aboue our comprehen­sion or Some words are to bee understood not naturally, but spiritually: as in Rev. 11.8. and some figuratively: as John 15.8. Luke 22.20. Psalme 6.6. Matth. 3.5. namely, when as the naturall or proper sense of them cannot stand consonant either with the context, or with other Scriptures. The letter is to be retained alwaies in every understanding: for let any jot or title passe, and where is the Scripture then? understanding. The Lord saith, Till hea­ven [Page 139]and earth passe, one Mat. 5.18. jot, or one title shall in no wise passe from the Law, till all be fulfilled. The Scripture cannot be Iohn 10.35. broken. Yee shall not Deut. 4.2. adde unto the word which I command you, neither shall ye diminish ought from it, that yee may keepe the commandements of the Lord your God, which I command you. Pro. 30.6. Adde not thou unto his words, lest he reproue thee; and thou be found a lier. Saint Peter saith, that in Saint Pauls Epistles are some things 2 Pet. 3.16. hard to bee understood; which they that are unlearned and unstable doe wrest, as they doe also the other Scriptures unto their owne destru­ction. Againe, the Lord Christ saith; If ye Iohn 8.31.32. con­tinue in my word, then are ye my disciples indeed. And ye shall c know the truth, and the truth shall make you free. Againe, hee said unto the Iewes: If any man will doe the Iohn 7.17. will of God my Father, he shall know of the doctrine whether it be of God or whether I speake of my selfe. Saint Iames saith: If any want wisedome, let him Iames 1.5. aske of God, that giveth to all men liberally, and upbraideth not: and it shall be giuen him. Christ saith, your hea­uenly Father will Luke 11.13. give the holy Spirit to them that aske him, and which also Acts 5.32. obey him: which holy Spirit teacheth 2. Pet. 1.3. all things that pertaine unto life and godlines, and Iohn 16.13. Psal. 25.5. leadeth the obedient into all truth, unto Eph. 4.3. Ioh. 17.21, 221 unity, Iam. 3.17.18. Gal. 5.22, 23. peace, and Act. 1.14. Act. 2.46. and 4.32. Col. 2.2.5. 1 Cor. 1.10. Phil. 2.2. concord. Solomon most memorably saith; Prov. 2.1, 2, 3, 4, 5, 6, 7. My sonne, if thou wilt re­ceive my words, and hide my Commandements with thee, so that thou encline thine eare unto wisedome, and apply thine heart unto understan­ding. Yea if thou cryest after knowledge, and lif­test up thy voice for understanding: If thou seekest [Page 140]her as silver, and searchest for her as for hid trea­sures: Then shalt thou understand the feare of the Lord, and finde the knowledge of God. Also that saying of the Lord by the Prophet Malachy is ever to be remembred; Mal. 2.5.6.7. My covenant was with Levi of life and peace, and I gave them to him, for the feare, wherewith he feared me, and was afraid be­fore my name. The law of truth was in his mouth, and iniquity was not found in his lips: hee walked with me in peace and equity, and did turne many away from iniquity. For the Priests lips should keepe knowledge, and they should seeke the law at his mouth: for he is the messenger of the Lord of hosts. People are to read the holy Scriptures, which the 1. Tim. 3.15. Church according to her wisedome and the Rom. 3.2. Hebrew Rev. 9.11. Greeke, and faithfulnesse hath 1 Cor. 12.10.28.30. interpreted into English out of Dan. 2.4. Chaldean texts, wherein they were See all along the margent of Gen. 1. &c. and of Mat. 5.11. &c. and of Ez­ra 4.9. &c. Soc also the title page of the old Testament, and also of the new. Read all the Translators Preface set a­fore the Bi­bles in quarto and in solio. first written by the Prophets and Apo­stles. And as people are to be thankfull unto God, and unto the Royall Majestie, and unto the Fathers and Doctors of the Church for that delivery of the holy Scriptures; so are they to remember, it is the Acts 8.30, 31, 32, 33, 34, 35. office of the Philips of the Church, for to inter­pret places of the Scripture hard to be understood. And the Philips are the Mal. 2.7. Deut. 17.8, 9. &c. Acts 15.6. Eph. 4.11, 12. Clergie; and therein the 1 Cor. 12.28. See afore in Chap. 35, 36, & 37. of degrees in the ministe­ry. principall are the most reverend Fathers in God, the Archbishops, and the right reverend Fathers in God, the Bishops; the next are the Doctors, and all Pastors, and all authorized Preachers, whose con­scionable and religious care is both by their life and doctrine, to set forth Gods true and lively Word, and to keepe the unity of the spirit, the most holy faith, and the true godly life, prescribed in the [Page 141]bookes of the Divine Service, and in the other bookes of the established doctrine of the Church of England.

And hereunto may be considered that memora­ble and very remarkeable delivery of the most Re­verend Father in God, Thomas Cranmer Archbi­shop of Canterbury, out of Saint Gregory Nazianzene, in the latter end of his Prologue afore the Church-bible of the former translation. I marvell much (saith he) to recount whereof commeth all this desire of vaine-glory, whereof commeth all this tongue-itch, that we have so much delight to talke and clatter. And wherein is our communication? not in the commendation of vertuous and good deeds, of hospitality, of love between Christian brother and brother, of love betweene man and wife, of virginity and chastity, and of Almes toward the poore. Not in Psalmes and godly songs, not in lamen­ting for our sinnes, not in repressing the affections of the body, not in prayers to God. We talke of Scripture, but in the meane time we subdue not our flesh by fasting, wa­king, and weeping: wee make not this life a meditation of death, we doe not strive to be lords ouer our appetites and affections. We goe not about to pull downe our proud and high minds, to abate our fumish and rancorous sto­mackes, to restraine our lusts and bodily delectations, our undiscreet sorrowes, our lascivious mirth, ovr inordinate looking, our unsatiable hearing of vanities, our speaking without measure, our inconvenient thoughts; and briefly, to reforme our life and manners: but all our holinesse consisteth in talking. And we pardon each other from all good living, so that we may sticke fast together in argumentation, as though there were no more wayes to heaven but this alone, the way of speculation and know­ledge, [Page 142](as they take it.) But in very deed it is rather the way of superfluous contention and sophistication. The same Author saith also in another place; That the lear­ning of a Christian man ought to begin of the feare of God, and to end in matters of high speculation: and not contrarily to begin with speculation and to end in feare. For speculation (saith he) either high cunning or know­ledge, if it be not stayed with the bridle of feare to offend God, is dangerous, and enough to tumble a man headlong downe the hill. Therefore saith he: The feare of God must be the first beginning, and as it were an A. B. C. or an introduction to all them that shall enter into the ve­ry true and most fruitfull knowledge of holy Scriptures. Where as is the feare of God, there is (saith he) the keep­ing of the Commandements: and where as is the keeping of the Commandements, there is the cleansing of the flesh: which flesh is a cloud before the soules eye, and suffereth it not purely to see the beame of the heavenly light. Where as is the cleansing of the flesh, there is the illumination of the holy Ghost, the end of all our desires, and the very light whereby the verity of Scriptures is seene and perceived.

CHAP. 49. Of reading the bookes in the Bible, which are called wri­tings Apocrypha.

IN the Table of proper Lessons to be read both at morning and evening prayer, on the sundayes throughout the yeere, and on the holy dayes, there are appointed sundry Lessons to be read of the bookes in the Bible, which are called Apocrypha, as on Whitsunday there is ordained to be read the first Chapter of the Wisedome of Solomon for the first [Page 143]Lesson at evening prayer. And upon the feast day of Saint Peter, and of Saint Iames, and of Saint Bartholomew, and of Saint Matthew, and of Saint Luke, and of Saint Michael the Archangell, the first Lesson is prescribed out of the booke called Eccle­siasticus, or the Wisedome of Iesus the sonne of Sy­rach. And for the first Lesson to bee read on many weeke dayes in the yeare, it is appointed out of more of those bookes, as out of the booke of Iudith, of Baruch, of Tobias, and out of both bookes of Es­dras, as it may bee seene in the Kalender set in the beginning of the booke of Common Prayer. The Church hath not appointed Les­sons to be read publikely in Churches, forth of any other bookes, of how great authority soever, (ex­cepting the Canonicall Scriptures.) Among the ho­ly Scriptures, which are in the common prayer ap­pointed to be read for to stir up people to remem­ber the poore, there are inserted three verses out of the booke of Tobias. In both Tomes of Homi­lies, the Church with great respect hath alledged very many sayings out of the bookes called Apocry­pha, ascribing greater authority to them than unto meere humane writings. In the margent of the last translation of the Bible, there is often reference made unto Chapter and verse of those bookes: as in the margent of Heb. 1.3. Iohn 10.22. Matth. 6.7. Matth. 23.37. Heb. 11.35. and in more places. There is no such reference made unto Chapter and verse of any other bookes, excepting the canonicall Scriptures. In the Concordance (which is sometimes bound with bibles of the middle bignesse, namely in quarto) places out of all those bookes are often quo­ted [Page 144]and added unto the places cited out of the Ca­nonicall Scriptures. It is not so done out of any o­ther bookes. Even all the Fathers, which have lived in the Church of Iesus Christ since first the Apo­stles dayes, have with great reverence and respect alleaged sayings out of those books. The true Apo­stolicall Church of England hath ordained those bookes onely, and none other of what authoritie soever, to be translated with the Canonicall Scrip­tures, and to be set betweene the bookes of the old and new Testament. Seeing then that the Church our mother so honoureth the said bookes called Apocrypha, ought not wee her members to have them bound in our Bibles, to reverence and respect them, and diligently to read them for The Church in the sixt Ar­ticle of religion so delivereth. example of life and instruction of manners, and to account them for to be in all respects of so much Phil. 4.8. 1 Thes. 5.21. 1 Pet. 5.5. Mat. 18.17. 1 Cor 16.16. authority, as the Church of England now ascribeth unto them?

CHAP. 50. Of peoples learning the most sacred Catechisme of the Church which is in the booke of Common Prayer.

Every member of the true A­postolicall Church of England hath occasion great­ly to praise the name of the Lord, for stirring up our most gracious Soveraigne, and the holy Fathers of the Church, to take great care for this ordinance of the Gospell of Iesus Christ, namely Catechizing, that it may bee duely used, according as it was prescribed by holy Church heretofore, and the same ratified by our late Soveraigne Lord King Iames, a Prince of ever blessed memory.IN the end of the rubricke after the Service of Confirmation, it is said; None shall be admitted to the holy Communion, untill such time as he can say the Catechisme, namely, that in the booke of Common Prayer, the which being printed alone by it selfe, is now commonly called the A. B. C. The said most [Page 145]sacred Catechisme consisteth of but about twenty questions, whose answers require any labour of learning by heart. And yet therein is contained the summe of the whole Christian faith and life, in a most Divine delivery. This holy Ps. 119.130. Catechisme should all people members of the Church of Eng­land, have either in memory; or else at least be able so to 1 Pet. 3.13. answere unto each question therein, as that they may declare themselves to have in effect such an Phil. 3.16. 1 Cor. 1.10. understanding of the matters therein contai­ned, as the Church hath in full words expressed in it.

Catechisme is an instructing of people in the Heb. 5.12. principles of the Oracles of God: It is a Heb. 6.1, 2. laying of the foundation of repentance from dead workes, and of faith towards God, of the Doctrine of Bap­tismes, and of laying on of hands, and of the resur­rection of the dead, and of the eternall judgment: It is a ministring of the 1 Pet. 2.2. sincere milke of the Word unto the Heb. 5.13. unskilfull in the word of righteousnesse. Even as a house cannot bee well built up, and stand fast, unlesse the foundations thereof be firmely laid: so people who should bee built up a spirituall 1 Pet. 2.4. house for an Eph. 2.21, 22. habitation of God through the spirit, cannot be fitly framed to­gether, and grow unto an holy Temple in the Lord, unlesse they bee Luke 11.52 Mat. 14.11. rightly instructed in the principles of the Doctrine of Christ, and withall grow up in all due Rom. 1.5. and 16.26. obedience unto the same. Not onely the Catechisme in the Divine Service doth deliver the Milke of the Gospell; but also the whole Divine Service doth minister the same abun­dantly.

If one would know what is repentance and faith, let him reade the Homilies thereof: If hee would know what is the mysterie of baptisme, and of lay­ing on of hands, let him reade the Services thereof: If one would know the mysterie of the Communi­on, let him read the Service and the Homily there­of. It is a main part of the use of the Divine Service, to lay firmly in peoples mindes, the 1 Cor. 3.10. grounds of Christianity. All people therefore that would bee rightly grounded in the true Christian religion, and grow more and more towards Heb. 6.1. Col. 1.28, 29. perfection in Iesus Christ, ought to be much conversant in every part of the said Service, and to enable themselves so to render a reason of every point of Christiani­ty, according as they finde it delivered in the said Prov. 6.20, 21, 22, 23. Luke 10.16. bookes; and withall to 2 Thes. 1.3. Prov 4.18. increase in that godly conversation which is throughout the service pre­scribed. And thereunto this present worke will much helpe every one, that will make due use of all the same. The Church hath ordained, that not onely the youth, but other ignorant persons also to be Song. 6.6. Ps. 1.48 12. Deut. 31.12. Nehem. 8.2. instructed in the Catechisme. For thus is her sacred Canon 59 This holy and necessary Ordi­nance of Christ and his Church, is now by the great goodnesse of Almighty God observed, and al true Christians hearts doe pray that so it may bee conti­nued, and more and more con­scionably used, unto Gods glo­ry and the edi­fication of all people. constitution: Every Parson, Vicar, or Curate, upon every Sunday and holy day before evening prayer, shall for halfe an houre or more, examine and instruct the youth and ignorant persons of his parish, in the ten Com­mandements, the Articles of the beliefe, and in the Lords prayer: and shall diligently heare, instruct, and teach them the Catechisme set forth in the booke of Common prayer, &c. Peoples Prov. 19.2. neglect of learning that Catechisme, and of obedience thereto; and also their not regar­ding to have their Children and servants taught the same, and instructed unto the observing of the [Page 147]duties therein prescribed, is a maine cause, that now so many are ignorant in minde, and Prov. 29.15. disorderly in conversation. The Oracle of God saith: Prov. 22.6. Traine up a Child in the way he should goe, and when he is old he will not depart from it.

CHAP. 51. Of Baptisme.

THE Catechisme in the Divine service delive­reth; That the outward visible signe or forme in bap­tisme is water, wherein the person baptized is dipped, or Is. 52.15. sprinkled with it, in the Mat. 28.19. name of the Father, and of the Sonne, and of the holy Ghost. And that the inward and spirituall grace thereof, is a death unto sinne, and a new birth unto righteousnesse: for being by nature Ps. 51.5. Iob 14.4. borne in sinne, and the Children of Eph. 2.3. wrath, we are hereby made the Gal. 3.26, 27. Children of grace. The necessity of this Sacra­ment is shewed in the beginning of the service thereof, where it is said: For as much as all men bee conceived and borne in sinne, and that our Saviour Christ saith: None can enter into the Kingdome of God, except he be regenerate and borne anew of Iohn 3.5. water and of the holy Ghost. I beseech you to call upon God the Father, through our Lord Iesus Christ, that of his bounteous mercy he will grant to these children that thing which by nature they cannot have, that they may be baptized with water and the holy Mat. 3.11. Mar. 10.14, 15, 16. Ghost, and received into Christs holy Church, and be made lively members of the same. The benefits of baptisme are in the Service thereof by many speeches signified. It is said to be a Christning, as in the Rubricke of private baptisme, where it is said, The Minister shall not Christen the child againe, but, &c.

In Baptisme a child receiveth Christendome, and being baptized is pronounced to be a Christian, as we are taught to say in our Catechisme, In my bap­tisme, wherein I was made a member of Christ, the Child of God, and an Gal. 3.29. inheritour of the kingdome of heaven. In the Service of private baptisme, the Minister is to pronounce concerning a child lawfully and suffi­ciently baptized, That he being borne in Originall sin, and in the wrath of God, is now by the Tit. 3.9. Eph. 5.26. Laver of regene­ration in baptisme, received into the number of the chil­dren of GOD, and heires of everlasting life. And then afterward he is to say: Doubt ye not there­fore, but earnestly beleeve, that he that favourably recei­ved this present infant, that he hath embraced him with the armes of his mercy, that he hath given him the Mar. 10.16, 14. bles­sing of eternall life, and made him partaker of his Heb. 12.28. ever­lasting kingdome. The Service saith of a Child bap­tized, That he is regenerate by Gods holy Spirit, and graffed into the 1 Cor. 12.13. body of Christs congregation, and re­ceived for Gods owne Childe by adoption.

In the first prayer of confirmation it is signified, that in baptisme is received the Col. 2.12, 13, 14. forgivenesse of all sinnes. And in the Rubricke next afore the Cate­chisme, it is said: That it is certaine by Gods Word, that children being baptized, have all things necessary for their salvation, and be undoubtedly Rom. 8.1. Gal. 3.27. saved.

(The first part of the Homily of salvation ad­deth, [...]. 1. p. 13. And dying in their Mar. 10.14. Act. 2.39. Gen. 17.7. infancy.) The Divine Ser­vice also delivereth, That baptisme doth represent unto us our profession, (namely when we come to discreti­on) which is to follow the Pet. 2.21. Ep [...]. [...].1, 2. Iohn 3.15. 1 [...]o [...]. 11.1. example of our Saviour Christ, and to be made [...] [...]. [...].29. like unto him, that as he dyed, and rose againe for Ro [...]. 25. us, so should we which are baptized, [Page 149] Rom. 6.3, 4, 5, 6, 7, 8, 11, 13. die from sinne, and rise againe unto righteousnesse, con­tinually Col. 3.5. mortifying all our evill and corrupt affections, and dayly 2 Cor. 4.16. 2 Thes. 1.3. 1 Pet. 1.15. proceeding in all vertue and godlinesse of li­ving. Saint Paul saith to the Romanes: Rom 6.3, &c. Know yee not that so many of us, as were baptized into Iesus Christ, were baptized into his death? Therefore we are buried with him by baptisme into death, that like as Christ was raised up from the dead by glory of the Father: even so wee also should walke in newnesse of life. For if wee have beene planted together in the likenesse of his death: we shall bee also in the likenesse of his resurrection. And to the Galatians hee saith: Gal. 3.27. As many of you, as have beene baptized into Christ, have put on Christ. Where­fore to the Romanes he saith: Rom 8.1. There is no con­demnation to them that are in Christ Iesus, which walke not after the flesh, but after the Spirit. And to the baptized Corinthians hee saith: 1 Cor. 6.11. yee are wa­shed, yee are sanctified, yee are justified in the Name of the Lord Iesus Christ, and by the Spirit of our God. Also to Titus hee saith: Tit. 3.5. Not by workes of righteousnesse, which we have done, but according to his mercie hee hath saved us, by the washing of regeneration, and renewing of the Holy Ghost. And againe to the Corinthians he saith: 1 Cor. 12.13. By one spirit are wee all baptized into one body. To the Colossians he saith: Col. 2.12, 13, 14. Ye are buried with Christ in Baptisme, wherein also yee are risen with him through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickned together with him, having forgi­ven you all trespasses.

CHAP. 52. Of Godfathers and Godmothers.

IN the most sacred Catechisme, a question is, Why are infants baptized, when by reason of their tender age, they cannot performe repentance and faith? The answere is, Yes: they doe performe them by their sure­ties, who promise and vow them both in their names: which when they come to age, themselves are bound to performe.

In the Service of publike Baptisme, the Priest having signified to the Godfathers & Godmothers, what promise Christ for his part will most surely keepe and performe, saith withall: Wherefore after this promise made by Christ, these infants must also faith­fully for their part promise by you that bee their sureties, that they will forsake the Devill and all his workes, and constantly beleeve Gods holy Word, and obediently keepe his Commandements.

In the Service of private Baptisme, The Priest is to say unto the Sureties: Gen. 17.11. Gen. 18.19. Doest thou in the name of this Childe for sake the Devill and all his workes, the vaine pompe and glory of the world, with all the covetous desires of the same, the carnall desires of the flesh, and not to follow and be led by them? And doest thou in the name of this child professe this faith, to beleeve in God the Father Almighty, &c. And in the Exhortation to the sureties, we may see most cleerely to what a godly purpose holy Church hath ordained them, where it is said: You must remember that it is your part and duty, to see that this infant be taught, so soone as hee shall be able to learne, what a solemne vow, promise, and [Page 151]profession he hath made by you. And that hee may know these things the better, ye shall call upon him to Neh. 8.2. Deut 31.12. heare sermons, and chiefly you shall provide, that he may learne the 2 Tim. 1.13 Creed, the Luke 11.1. Lords prayer, and the Deut. 11.19, 20, 21, 22. Exod 34.28. ten Commande­ments in the English tongue, and Prov. 22.6. all other things which a Christian man ought to know, and beleeve to his soules health; and that this Child may be Eph. 5.4. vertuously brought up, to lead a godly and a Gen. 18, Christian life, &c. The Prophet Isaiah hath written, Isa. 8.1, 2, 3. The Lord said unto me, Take thee a great Roule, and write in it with a mans Pen, concerning Maher-shalal-hash-baz. And I tooke unto me faithfull witnesses, to record, Vri­ah the Priest, and Zechariah the sonne of Ieberechiah. And I went unto the Prophetesse, and shee concei­ved and bare a sonne: then said the Lord to mee, call his name Mahor-shalal-hash-baz. Hence it is Atque ex hoc ritu profectum esse illum nostrū conslat, quo certi homines specia­tim, maximè ve­rò calamitosis temporibus (ut ista futura erant) adbiben­tur iestes acces­sus ad Christum, et ad ecclesiam per baptismum, & nominis bap­tismo inditi: ex quo ritu Pro­pheta occasionem sumpsit, ut testes filijsui ad alter [...] hoc singulare testimonium ad­hiberet. Hos vul­gus compatres & commatres, Graeci olim [...] appella­runt. Iunius in Annot. ad Is. 8.2 observed, that Isaiah tooke unto him Vriah and Zechariah for witnesses of the Childes naming; the Prophet would not name the Child, but before some of the Church. Also childrens names were given at their circumcision, as it is testified of Iohn the Baptists Luke 1.59, 60 63. naming; Yea also when our Lord Christ had the Luke 2.21. name Iesus by Ioseph pronounced on him. Moreover, from the holy Prophets exam­ple of taking of witnesses unto the Childes na­ming, and from that the Children were named in their circumcision, the anciēt holy fathers ordained that there should be witnesses of childrens names given at their baptisme, as also of their baptizing; and withall they should Phil. 2.4. 1 Cor. 12.25. Ecclus. 4.10. Iam. 1.27. undertake to doe unto them that good Christian Office, as afore was rela­ted out of the Exhortation in the Baptisme Service said unto the God fathers and God mothers.

CHAP. 53. Of the signe of the Crosse made on the forehead of the child having received Baptisme.

IT is said in the rubricke set after the words of the act of baptizing, concerning the child baptized, that then the priest shall make a crosse upon the childes forehead, saying: Wee receive this child into the con­gregation of Christs flocke, and doe signe him with the signe of the crosse, in token that hereafter hee shall not be ashamed to confesse the faith of Christ crucified, and man­fully to fight under his banner, against sinne, the World, and the Devill, and to continue Christs faithfull souldier and servant unto his lives end. Even as those of the children of Israel, which built an Altar, for which they had no commandement in the Law of Moses, transgressed not, for that they did it for a Ios. 22.22. &c. good signification: So the Church our mother (who hath power to make Pro. 6.20. See Chap. 41. afore. See the twenti­eth Article of the religion established. law, teaching, or instruction, besides what is expressed in the holy Scriptures; so that nothing be done contrary to the everlasting precepts of the Gospell of Iesus Christ) shee in using this ancient godly Ceremonie, (though to use the which there is no expresse commandement in the Bible,) in no wise transgresseth, for that shee doth it for a good signification, and to informe her mem­bers of a maine duety, which all of yeares of discre­tion are bound to endeavour faithfully to performe, under Rom. 8.13. Rev. 21.7.8. Ps. 78.8.9.10. paine of perishing everlastingly. Our mo­ther doth by that signe made on our foreheads, put us in remembrance of the Christian warfare, that [Page 153]every one baptized is to enter into, and to Mat. 10 22. Rev. 2.10.11. 1 Tim. 5.12. con­tinue in unto the end, that will be saved. Wee are not signed with the signe of the Crosse in token of any superstitious matter, but of a matter most ne­cessary, required by the Gospell, that all must con­fesse, namely the faith of Christ Gal. 6.14. Gal. 3.13.14. Cal. 2 14.15. crucified; and al­so of manfull fighting under Christs banner, against sinne, the world, and the Devill; and also of con­tinuing Christs faithfull souldiers and servants unto our lives end. These maine Christian duties, who so unfainedly endeavoureth to performe, is in no wise offended at the signe used for to put people in mind of them; but thanketh God, that hee is borne in a Church, where not onely the true Christian life is taught by tongue and penne, but also is signified by some Ceremonie, for ones Num. 16 38, 39, 40. more remembrance of the same. S. Paul said: s God forbid that I should glory, save in the Crosse of our Lord Iesus Christ, by whom the world is crucified unto me, and I un­to the world. He saith unto Timothy, 1 Tim. 6.12. fight the good fight of faith. 2 Tim. 2, 3, 4, 5. Thou therefore endure hard­nesse, as a good souldier of Iesus Christ. 2 Tim. 4.7. I have fought the good fight. To the Corinthians hee saith The 2 Cor. 10.3, 4, 5, 6. weapons of our warfare are not carnall, but mighty through God to the pulling down of strong holds. To the Ephesians he lively declareth the spiri­tuall enemies, and with what weapons Eph. 6.10, 11, 12, 13, 14, 15, 16, 17. wee are to fight against them, saying: Finally my brethren, bee strong in the Lord, and in the power of his might. Put on the whole armour of God, that yee may be able to stand against the wiles of the Devill. For we wrestle not against flesh and blood, but a­gainst Principalities, against powers, against the Gal 6.14. [Page 154]rulers of the darkenes of this world, against spiritu­all wickednesse in high places wherefore take unto you the whole armour of God, that yee may be able to withstand in the evill day, and having done all, to stand, &c.

In the booke of the Revelation, the spirituall bles­sings or promises, which are made to the seven Churches in Asia, are propounded unto each Church to that person which Rev 2.7.11.17.26. Rev. 3.5.12.21 overcommeth; also it is added, Rev. 2.26. which keepeth my workes unto the end, and bee thou faithfull unto the Rev. 2.10. death. It is said in another place, He that Rev. 21.7.8. overcommeth, shall inhe­rit all things, I will bee his God, and he shall be my sonne. But the fearefull and unbeleeving, &c. shall have their part in the lake, which burneth with fire and brimstone; which is the second death. Who so would read the lawfull use of the signe of the crosse made after baptisme, explaned, may see in the thirtieth Canon of the Church the same with much godly wisedome delivered. And there it is said, Among some other very ancient Ceremonies, the signe of the Crosse in baptisme hath beene retained in this Church by the judgement and practise of those reverend fathers and great Divines in the dayes of King Edward the sixth, &c.

CHAP. 54. Of Comfirmation, commonly called Bishopping.

THe order of confirmation, set afore the Cate­chisme in the divine service, giveth us to under­stand the reason of the same, in the three considera­tions delivered, for the which unto none confirma­tion [Page 155]is to be ministred, save only unto such, as can say that Catechisme, viz. First, because that when children come to the yeares of discretion, and have learned what their Godfathers and Godmothers promised for them in Baptisme, they may then themselves with their owne mouth, and with their owne consent, openly before the Church, ratisie and confirme the same: And also pro­mise by the grace of God, they will evermore endeavour themselves faithfully to observe and keepe such things, as they by their owne mouth and confession have assented unto. Secondly, forasmuch as Confirmation is ministred to them that be baptized, that by imposition of hands and prayer, they may receive strength and defence against all temptations to sinne, and the assaults of the world and the Devill, it is most meet to bee ministred when children come to that age, that partly by the frailty of their owne flesh, partly by the assaults of the world and the Devill, they begin to bee in danger to fall into sundry kindes of sinne. Thirdly, for that it is agreeable with the usage of the Church in times past: Whereby it was ordained that confirmation should bee ministred to them that were of perfect age, that they being instructed in Christs religion, should openly professe their owne faith, and promise to bee obedient to the will of God. In the prayer to be said a­fore the act of confirmation, there are mentioned together the sundry See Chap. 24. graces, wherein we are to de­sire for to be confirmed, where it is said: strengthen them, wee beseech thee, O Lord, with the holy Ghost the comforter, and daily increase in them thy manifold gifts of grace, the spirit of wisedom and understanding, the spirit of Counsell and ghostly strength, the spirit of know­ledge and true godlinesse, and fulsill them (O Lord) with the spirit of thy holy feare. And the words of the con­firmation [Page 156]firmation or Bishopping it selfe are pronuonced by the Bishop laying his hand upon every child seve­rally, saying: Defend, O Lord, this child with thy heauenly grace, that hee may continue thine for ever, and daily increase in thy holy spirit more and more, untill hee come unto thine everlasting kingdome. And the reason of the laying the hands is delivered in the prayer to bee said when Confirmation is done, where it is said: Wee make our humble supplications unto thee for these children, upon whom (after the example of the holy Apostles) wee have laid our hands, to certifie them (by this signe) of thy favour and gratious goodnesse toward them: Let thy fatherly hand, we beseech thee, ever bee over them: Let thy holy spirit ever bee with them, and so lead them in the knowledge and obedience of thy word, that in the end they may obtaine the everlasting life throughour Lord Iesus Christ. Also in the rubricke at the end of the Catechisme, it is said, every Child shall bee brought to the Bishop, by one that shall be his Godfather or Godmother, that every child may have a witnesse of his Confirmation. Holy Church in her Lawes called Constitutions & Canons Ecclesiasti­call hath two Canons concerning Confirmation: the Canon 60. one, that it is to bee performed once in three yeares: the Canon 61. other, that ministers are to prepare Children for Confirmation. In the sixtieth Canon it is said: For­asmuch as it hath beene a solemne, ancient, and laudable custom in the Church of God, continued from the Apostles times, that all Bishops should lay their hands, upon chil­dren baptized and instructed in the Catechisme of Chri­stian Religion, praying over them, and blessing them, which wee commonly call Confirmation, and that this holy action hath beene accustomed in the Church in the former [Page 157]ages, to be performed in the Bishops visitation every third yeere, &c. Confirmation or laying on of hands is an ordinance of the Gospel of so great importance, as that by the Apostle to the Hebrewes it is set as the fourth principle of the doctrine of Christ, where he reckoneth up together the sixe principles of the Oracles of God, saying; Heb. 6, 1, 2. Therefore leaving the principles of the doctrine of Christ, let us goe on unto perfection, not laying againe the foundation, of repentance from dead workes, and of faith to­wards God, of the doctrine of baptismes, and of laying on of hands, and of the resurrection of the dead, and of the eternall judgement. It is written in the Acts, that sundry whom the Deacon Philip had baptized and instructed in the Christian faith, had Confirmation or Act. 8.17. laying on of hands from the Apostles Peter and Iohn, and so received the holy Ghost. It is also recorded that Paul Act. 19.6. laid his hands upon some persons afore baptized, and they recei­ved the holy Ghost. The Apostles are said to have Act. 14.22. confirmed the soules of the Disciples, and to have Act. 18.23. strengthened them, after they had beene conver­ted. Laying on of hands for to blesse, &c. is often mentioned in the booke of God, and to have beene used from the dayes of Gen. 48.14. Iacob.

CHAP. 55. Of the holy Communion, or the Sacrament of the body and blood of Iesus Christ.

IN the holy Catechisme it is delivered concerning the Sacrament of Lords Supper, That it was ordai­ned for the continuall remembrance of the sacrifice of the death of Christ, and the benefits which we receive therby. The outward part or signe of the Lords supper is bread and wine, which the Lord hath commanded to bee recei­ved. The inward part or thing signified, is the body and blood of Christ, which are verily and indeed taken and re­ceived of the faithfull in the Lords Supper. The benefits whereof we are partakers thereby, is the strengthening and refreshing of our soules by the body and blood of Christ, as our bodies are by the bread and wine. The mystery of this Sacrament is most divinely declared in the ser­vice for the Communion. In the second Exhortati­on there it is said; Our heavenly Father hath given his Sonne our Saviour Iesus Christ, not only to dye for us, but also to be our spirituall food Ioh. 6.32, 33, 35, 48, 50, 51. and sustenance: In the third Exhortation it is said, The benefit is great, if with a true penitent heart, and lively faith we receive that holy Sacrament: for then wee Iohn 6.63, 56. spiritually eate the flesh of Christ, and drinke his blood, then we dwell in Christ and Christ Iohn 14.23. 2 Cor. 6.16. in us, we bee 1 Cor. 6.17. 1 Cor. 10.16, 17 1 Cor. 12, 13. one with Christ, and Christ with us. And afterward it is said; Above all things, ye must give most humble and hearty thankes to God the Father, the Sonne, and the holy Ghost, for the redemption of the world, by the death and passion of our Saviour Christ, both God and man, who did humble himselfe even to the death upon the Crosse, for us miserable sinners, [Page 159]which lay in darkenesse and shadow of death, that hee might make us the children of God, and exalt us to ever­lasting life. And to the end that we should alway remem­ber the exceeding great love of our Master and onely Sa­viour Iesus Christ, thus dying for us, and the innumera­ble benefits, which by his precious blood-shedding hee hath obtained to us: hee hath instituted and ordained holy mysteries, as pledges of his love, and continuall 1 Cor. 11.24. 25, 26. re­membrance of his death, to our great and endlesse com­fort. And in the Prayer to be read afore the recei­ving, it is said; Almighty God, our heavenly Father, which of thy tender mercy didst give thy onely Son Iesus Christ to suffer death vpon the Crosse for our redemption, who made there (by his one oblation of himselfe once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sinnes of the whole world, and did institute, and in his holy Gospell command us to con­tinue a perpetuall memory of that his precious death, un­till his comming againe, &c. And in the second Prayer after the receiving, it is said: Thou dost assure us thereby of thy favour and goodnesse towards us, and that wee bee very members incorporate in thy mysticall Eph. 1. 22, 23. 1 Cor. 12.12.27. body, which is the blessed company of all faithfull people, and be also heires through hope, of thy everlasting King­dome, by the merits of the most precious death and passi­on of thy deare Sonne. In the T. 2. p. 192. Homily of the resur­rection, it is said; Thou hast received him, if in true faith, and repentance of heart thou hast received him: If in purpose of amendment, thou hast received him for an everlasting gage or pledge of thy salvation. Thou hast received his body which was once broken, and his blood which was shed for the remission of thy sinne. Thou hast received his body, to have within thee the Father, the [Page 160]Son, and the holy Ghost, for to dwell with thee, to endow thee with grace, to strengthen thee against thine enemies, and to comfort thee with their presence. Thou hast recei­ved his body to endow thee with everlasting righteousnes, to assure thee with everlasting blisse, and life of thy soule: For with Christ by true faith art thou quickned againe (saith Saint Paul) from death of sin to life of grace, and in hope translated from corporall and everlasting death, to the everlasting life of glory in heaven, Phil. 3.20. where now thy conversation should be, and thy heart and desire set.

In the T. 2. p. 197. Homily concerning the Sacrament it is most divinely delivered; That our Lord and Saviour thought it not sufficient to purchase for us his Fathers favour againe (which is that deepe fountaine of all good­nesse and eternall life) but also invented the wayes most wisely, whereby they might redound to our commodity and profit. Amongst the which meanes, is the publike cele­bration of the memory of his precious death at the Lords Table. Which although it seeme of small vertue to some, yet being rightly done by the faithfull, it doth not onely helpe their weaknesse (who be by their poisoned nature rea­dier to remember injuries than benefits) but strengthe­neth and comforteth their inward man with peace and gladnesse, and maketh them thankfull to their Redeemer, with diligent care and godly conversation. And as of old time God decreed his wondrous benefits of the deliverance of his people, to be kept in memory by the eating of the Passeover, See chap. 17. with his rites and ceremonies: so our loving Saviour hath ordained and established the remembrance of his great mercy expressed in his Passion, in the institu­tion of his heavenly supper. In the same p. 199. Homily it is also said; We must be sure to hold, that in the supper of the Lord, there is no vaine ceremony, no bare signe, no [Page 161]untrue figure of a thing absent: but (as the Scripture saith) the 1 Cor. 10.21. table of the Lord, the bread & cup of the Lord, the memory of Christ, the 1 Cor. 11.25, 26. annuntiation of his death, yea the communion of the body and blood of the Lord, in a marveilous incorporation, which by the operation of the Holy Ghost (the very 1 Iohn 3.24. bond of our conjunctiō with Christ) is through faith wrought in the soules of the faithfull, whereby not onely their soules live to eternall life, but they surely trust to win their bodies a resurrection to immorta­lity. The true understanding of this fruition & union, w ch is betwixt the body & the head, betwixt the true beleevers and Christ, the ancient Catholike Fathers both perceiving themselves, and commending to their people, were not a­fraid to call this supper, some of them, the salve of im­mortality and soveraigne preservative against death. Other, a deificall communion: other, the Rev. 3.20. sweet dainties of our Saviour, the pledge of eternall health, the defence of faith, the hope of the resurrection: Other, the food of immortality, the healthfull grace, and the conservatorie to everlasting life. And in the same first part of the p. 200. Homily, it is also said: Thus much more the faith­full see, heare, and know the favourable mercies of God sealed, the satisfaction by Christ towards us confirmed, and the remission of sinne established. Here they may feele wrought the tranquility of conscience, the increase of faith, the strengthening of hope, the large spreading a­broad of brotherly kindnesse, with many other sundry graces of God. The tast whereof they cannot attaine un­to, who be drowned in the deepe durty lake of blindnesse and ignorance. From the which (O beloved) Ier. 4.14. Isay 1.16. Psal 119.9. Psal. 26.6. wash your selves with the living waters of Gods Word, whence you may perceive and know, both the spirituall food of this costly supper, and the happy trustings and effects that the [Page 162]same doth bring with it. And then after it is said; It is well knowne that the meate we seeke for in this supper, is spirituall food, the nourishment of our soule, a heavenly reflection, and not earthly, an invisible meat, and not bodi­ly, a ghostly substance, and not carnall, &c. By the advice of the p. 201. Councill of Nicene, wee ought to lift up our minds by faith, and leaving these inferior and earthly things, there seeke it, where the Sunne of righteousnesse ever shineth. Take then this lesson, (O thou that art de­sirous of this table) of Emissenus a godly father, that when thou goest up to the reverend Communion, to bee satisfied with spirituall meats, thou looke up with faith upon the holy body and blood of thy God, thou marvell with reverence, thou touch it with the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man.

What the use is which we are to make of the Sacrament. Concerning the use which we are to make of re­ceiving the Sacrament, it is signified in the prayer to bee read after the Prefaces in the Communion-service, where it is said: Grant us therefore gracious Lord, so to eate the flesh of thy deare Sonne Iesus Christ, and to drinke his blood, that our sinfull bodies may bee made cleane by his body, and our soules washed through his most precious blood, and that we may evermore Iohn 6.56. Iohn 14.23. dwell in him, and he in us. And it is also signified in the se­cond prayer after the receiving, where it is said: We now most humbly beseech thee O heavenly Father, so to assist us with thy grace, that we may continue in that holy Act. 2.42.46. Heb. 10.25. Col. 2.19. Eph. 2.19. fellowship, and doe all such good workes, as thou hast Eph. 2.10. That the Sacra­ment is to be received often-times. prepared for us to walke in, through Iesus Christ our Lord.

Concerning the oftennesse of the receiving of the Sacrament, it is said in the rubricke afore the [Page 163]Service for the Communion of the sicke, That Cu­rats are to exhort their parishioners to the oft receiving (in the Church) of the holy Communion of the body and blood of our Saviour Christ: which if they doe, they shall have no cause in their sudden visitation to bee un­quiet for lacke of the same. It is said in the rubricke at the end of the Matrimony-service: The new ma­ried persons, the same day of their mariage, must receive the holy Communion. And in the end of the Church­ing-service, it is said in the rubricke: The woman that commeth to give her thankes, must offer accustomed of­ferings: and if there be a Communion, it is convenient that she receive the holy Communion. It is said in the rubricke at the end of the Communion-Service: That in Cathedrall and Collegiat Churches, where be ma­ny Priests and Deacons, they shall all receive the Commu­nion with the Minister every Acts 10.7. Sunday at the least, ex­cept they have a reasonable cause to the contrary. And in the end of that rubricke it is said: Every Parishi­oner shall communicate at the least three times in the yeare, of which Easter to bee one, &c. Also when any receive any order of the Ministery, they are then to communicate: as it is prescribed in the booke of ordering Bishops, Priests and Deacons. It is writ­ten in Genesis Gen. 14.18, 19., That Melchisedec King of Salem brought forth bread and wine: and hee was the Priest of the most high God. And hee blessed A­braham, &c. Saint Paul saith to the Corinthians 1 Cor. 10.1, 2, 3, 4.: Our Fathers were all baptized unto Moses in the cloud and in the sea: And did all eate the same spi­rituall meat: and did all drinke the same spirituall drinke: (For they dranke of that spirituall rocke that followed them, and that rocke was Christ.) [Page 164]Wisedome saith in the Proverbes: Pro. 9.5. Come eate of my bread, and drink of the wine which I have min­gled. Saint Matthew recordeth, that as Iesus and his Disciples were eating the Passeover, Iesus tooke Matth. 26.26, 27, 28. bread and blessed it, and brake it, & gave it to the disciples, and said, Take, eate; this is my body. And he tooke the cup, and gave thankes, and gave it to them saying, Drinke ye all of it: for this is my blood of the new testament, which is shed for many for the remission of sins. Saint Iohn writeth that Iesus afore had said unto the Iewes Ioh. 6.53, 54, 55, 56.63. Verily, verily, I say unto you, Except ye eate the flesh of the son of man, and drink his blood, ye have no life in you. Who so eat­eth my flesh, and drinketh my blood, hath eternall life, and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in mee, and I in him. It is the spirit that quickneth, the flesh profiteth nothing: the words that I speake unto you, they are spirit, and they are life. It is written in the Acts Acts 2.42., That the disciples continued stedfast in the Apostles doctrine and fel­lowship, and in breaking of bread, and in prayers. Saint Paul saith to the Corinthians: 1 Cor. 10.16, 17. The cup of blessing which we blesse, is it not the Communion of the blood of Christ? The bread which we break, is it not the Communion of the body of Christ? For we being many are one bread and one body: for we are all partakers of one bread. Also he saith: 1 Cor. 12.13. We have all been made to drinke into one spirit. And further he delivereth: 1 Cor. 11.26. As often as ye eate this bread, and drinke this cup, ye doe shew the Lords death till he come.

CHAP. 56. Of preparing ones selfe for to receive worthily the holy Sacrament.

IT is said in the third Exhortation to be read afore the Communion; The danger is great, if we receive the holy Sacrament unworthily, for then we bee guilty of the body and blood of Christ our Saviour: wee eate and drinke our owne damnation, not considering the Lords body: we kindle Gods wrath against us: wee provoke him to 1 Cor. 11.30. plague us with diuers diseases, and sundry kindes of death. Therefore if any of you be a blasphemer of God, an hinderer or 1 Cor. 5.11. slanderer of his Word, an adulte­rer, or be in 1 Iohn 3.15 Mat. 5.23, 24, 25. malice, or envy, or in any other griveous crime, bewaile your sinnes, &c. Iudge therefore your selves (brethren) that ye be not judged of the Lord. Re­pent you truly for your sinnes past: have a lively and stedfast faith in Christ our Saviour. Amend your lives, and be in perfect charitie with all men, so shall yee be meet partakers of those holy mysteries. Therefore it is to be said unto them that come to receive the holy Com­munion, in the last words of exhortation, afore the generall Confession be made: You that doe truly and earnestly repent you or your sinnes, and be in love and cha­rity with your neighbours, and intend to lead a new life, following the Commandements of God, and walking from henceforth in his holy wayes: draw neare, and take this holy Sacrament to your comfort.

In the Catechisme it is said: There is required of them which come to the Lords Supper, to examine them­selves whether they repent thē truly of their former sins, stedfastly purposing to lead a new life, have a lively faith [Page 166]in Gods mercy through Christ, with a thankefull remem­brance of his death, and bee in charity with all men.

In the first part of the T. 2 p. 198. Homily concerning the Sacrament, it is said: We must addresse our selves to frequent this Table in reverent and comely manner, lest as physicke provided for the body, being misused, more hurteth then profiteth: so this comfortable medicine of the soule undecently received, tendeth to our greater harm and sorrow. We must certainly know, that three things be requisite in him, which would seemely, as becommeth such high mysteries, resort to the Lords table. That is: first a right and worthy estimation and understanding of this mysterie. Secondly, to come in a sure faith. And thirdly, to have newnesse or purenesse of life to succeed the receiving of the same.

In the second part of the P. 202. Homily concerning the Sacrament, it is said: We may learne by eating of the typicall Lambe, whereunto no man was admitted, but he that was a Iew, that was Ex. 12.48. circumcised, that was be­fore sanctified. Yea, Saint Paul testifieth, that although the people were partakers of the Sacraments under Mo­ses, yet for that some of them were still worshippers of I­mages, Whoremongers, Tempters of Christ, murmurers, and coveting after evill things: God 1 Cor. 10.5, 6, 11. overthrew those in the wildernesse, and that for our example, that is, that we Christians should take heed we resort unto our Sacra­ments with holinesse of life, not trusting in the Mat: 15.8.9. Ier. 7.3, 4, 5, 9, 10, &c. Mat. 3.8, 9, 10. outward receiving of them, and infected with corrupt and unchari­table manners. For this sentence of God must alwayes bee justified: Mat. 12.7. Hos. 6.7. 1 Sam. 15.22, 23. I will have mercy and not sacrifice. Where­fore (saith Basil) it behooveth him that commeth to the body and blood of Christ, in commemoration of him that [Page 167]dyed and rose againe, not onely to be pure from all 2 Cor. 7.1. filthi­nesse of the flesh and spirit, lest hee eate and drinke his owne condemnation: but also to 1 Cor. 11.26.24. shew out evidently, a me­mory of him that died and rose againe for us, in this point, that yee be Rom. 6.11.8. mortified to sinne and the world, to live now unto God, in Christ Iesu our Lord.

It is P. 203. afterward delivered most divinely also: Furthermore, for newnesse of life, it is to bee noted that S. Paul writeth, that we being many, are one 1 Cor. 10.17. bread, and one body: for all be partakers of one bread. Declaring thereby not onely our communion with Christ, but that Eph. 4.16. unity also, wherein they that eate at this Table, should be knit together. For by dissention, vaine glorie, ambition, strife, envying, contempt, hatred, or malice, they should not be 1 Cor. 11.18 dissevered: but so Eph. 2.21, 22. 1 Pet 2.5. Col. 2.2.5.19. joyned by the bond of love, in one mysticall body, as the Cornes of that bread in one Loafe. In respect of which strait knot of Charity, the true Christians in the Primitive Church called this Supper, Love. As if they should say, none ought to sit downe there, that were out of love and charity, who bare grudge and vengeance in his heart, who also did not pro­fesse his kind affectiō by some charitable Acts 20.7. with 1 Cor 16, 2. reliefe, for some part of the congregation. And this was their practice. O heavenly banquet then so used! O godly ghests, who so esteemed this feast! And so along unto the end of the Homily, the preparation required unto the recei­ving of the Communion, is declared in most Hea­venly manner. Read the whole second Exhor­tation, which is appointed to bee read afore the Communion, and therein the preparation is most plainly expressed also. Read also the Thanksgiving, which is appointed to bee sung after receiving the Lords Supper, set after the Psalmes in meeter, and [Page 168]therein the preparing is withall signified. Saint Paul saith: Whosoever shall eate this bread, and drinke this cup of the Lord 1 Cor. 11.27, 28, 29, 30, 31. unworthily, shall bee guilty of the body and blood of the Lord. But let a man examine himselfe, and so let him eate of that bread, and drinke of that Cup. For hee that eateth and drinketh unworthily, eateth and drinketh damnation to himselfe, not discerning the Lords body. For this cause many are weake and sickly a­mong you, and many sleepe. For if we would judge our selves, we should not be judged.

CHAP. 57. Of kneeling in the act of receiving the Sacrament.

IN the Rubricke afore the words used in mini­string the Communion, it is signified, That both Ministers and people are to take the Sacrament, kneeling. The reason is, because it is now received in prayer. The minister delivering the Sacrament saith: The body of our Lord Iesus Christ, which was given for thee, preserve thy body and soule into everlasting life: The blood of our Lord Iesus Christ which was shed for thee, preserve thy body and soule into everlasting life. Are not these sayings words of prayer? And ought not the 1 Cor. 11, 4, 5 1 Kings. 8.62. 1 Cor. 14.16. heart of the receiver to pray with the Minister praying? And is not Ps. 95.6. See Chap. 68. kneeling the fit­test gesture for prayer? It is said in the last Exhor­tation to be read before the Communion, Make your humble confession to Almighty God, meekely knee­ling upon your knees. And in no Rubrick of the Com­munion-Service are people required to change that gesture, but rather to continue it, untill they bee [Page 169]let depart with the blessing. Charity (saith S. Paul) doth not behave it selfe 1 Cor. 13.5. unseemely. Againe hee saith, 1 Cor. 14.40. Let all things be done decently & in order. Is it seemly, decent, or orderly, that people both before, and after the receiving of the Sacrament should continue kneeling, and in the very act of receiving should stand or sit, especially whereas it is now taken with and in Prayer? Christ first gave the Sacrament after Supper, and so Christians in the Primitive Church celebrated it in the evening and 1 Cor. 11.20, 21, 22, 33, 34. after Supper: but now the Church for many ages hath changed the time, and hath ordained it to be taken in the morning. If the Church our Mo­ther hath so great power and authority, as to change the time of taking, and to ordaine it to bee taken, not after meat, but afore dinner, and in pray­ing; hath she not power to change the gesture of ta­king, and to require such a gesture as is beseeming Prayer? Such as grant that the Church hath power as to change the time, (though it bee by the Holy Ghost called the Lords Supper) and to change other circumstances about the receiving of it, cannot without committing the great sinne of Iam. 3.17. partiality deny that the Church hath the authority and power of changing that one circum­stance the gesture used in receiving?

CHAP. 58. Of Matrimony.

IN the Service for solemnization of Matrimo­ny, it is said, That Matrimony is an honourable estate, Gen. 2.22, 24 instituted of God in Paradise, in the time of mans innocency, signifying unto us the Eph. 5.31, 32.30. mysticall union that is betwixt Christ and his Church: which holy estate Christ adorned and beautified with his Iohn 2.1. presence, and first miracle that he wrought in Cana of Galilee, and is commended of Saint Paul to bee honourable among all men, and therefore is not to be enterprized, nor taken in hand unadvisedly, lightly, or wantonly, to saticfie mens carnall lusts and appetites, like bruite beasts that have no understanding, but reverently, discreetly, advisedly, so­berly, and in the 1 Cor. 7.39. feare of God, duely considering the cau­ses for which Matrimony was ordained; one was the Gen. 1.28. procreation of Children to be brought up in the feare and nurture of the Lord, and praise of God. Secondly, it was ordained for a remedie against sinne, and to avoid fornication, that such persons as have not the gift of continency, might marry, and keepe themselves undefiled Members of Christs body. Thirdly, for the mutuall Eph. 5.28, 29. Gen. 2.8. Prov. 5.18, 19. sooi­etie, helpe, and comfort that the one ought to have of the other, both in prosperity and adversitie.

In the T. 2. p. 239. Homily concerning the state of Matri­mony, it is said, Furthermore it is also ordained, that the Church of God and his Kingdome might by this kinde of life be conserved and enlarged, not onely in that God giveth Children by his blessing, but also, in that they be brought up by the Parents godly, in the knowledge of Gods Word, that thus the knowledge of God, and true [Page 171]Religion might bee delivered by Ps. 78.4.5.6. succession from one to another, that finally many might enjoy that everlasting immortality. Heb. 13.4. Marriage (saith the Apostle) is ho­nourable in all, and the bed undefiled: but Whore­mongers and adulterers God will judge. 1 Cor. 7.2.6. To avoid fornication, let every man have his owne wife, and let every woman have her owne husband. Tobias said: Tob. 4.12. 1 Thes. 4.3.4.5. Mal. 2.11.12. Beware of all whoredome, my sonne, and chiefly take a wife of the seed of thy fathers, and take not a strange woman to wife, which is not of thy fathers Tribe: for wee are the children of the Prophets, Noe, Abraham, Isaac, and Iacob: remem­ber my sonne, that our fathers from the beginning even that they all married wives of their owne kindred, and were blessed in their children, and their seed shall inherit the Land. s Know yee not (saith the Apostle) that hee which is joyned to an harlot, is one body? For two (saith hee) shall bee one flesh. Flee fornication: every sinne that a man doth, is without the body: but he that committeth fornication, sinneth against his owne body. What, know yee not that your body is the Temple of the holy Ghost which is in you, which yee have of God, and yee are not your owne? For yee are bought with a price: therefore glorifie God in your body, and in your spirit, which are Gods. Be not decei­ved: neither 1 Cor. 6.9.10. fornicators, nor Idolaters, adulterers, nor effeminate, nor abusers of thēselves with man­kind, nor theeves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the king­dome of God. Wherefore he also saith: But Eph. 5.3.5.6. See 1 Thes. 4.3.4.5. for­nication & all uncleannes, or covetousnes, let it not be once named amongst you, as becommeth Saints. 1 Cor. 6.15.16.17.18.19.20.

CHAP. 59. Of the ring used in the Solemnization of Matrimony.

IN the rubrick of Matrimony-service, it is said: The man shall give unto the woman a Ring, and put it upon the fourth finger of the womans left hand. And the man taught by the priest shall say, With this Ring I thee wed, with my body I thee There is some kind of worship, which may be done unto man as 1 Chron. 29.20. worship, & with all my world­ly goods I thee endow: In the name of the Father, and of the Sonne, and of the holy Ghost. Amen. In the prayer immediately after, it is prayed, That as Isaac and Rebecca lived faithfully together, so these persons may surely performe and keepe the vow and Mal. 2.15.16.14. Prov. 2.17.18. covenant be­twixt them made, (whereof the Ring given and received is a token and pledge) and may ever remaine in Eph. 5.25.28.29. perfect love, and 1 Cor. 7.5. 1 Pet. 3.7. peace together, and live according to thy Lawes. And then it is said: Forasmuch as they have consented together in holy wedlocke, and have witnessed the same before God and this company, and thereto have given and pledged their troth either to other, and have declared the same by giving and receiving of a Ring, and by joyning of hands: I, &c. From which words of Holy Church it is manifest, that the Ring is used not for any vanity, but for a godly Exod. 13.9. Aurum nulla no­rat praeter uni­co digito, quem sponsus oppigno­rasset pronubo annulo. Tertull. Apologet. C. 6. signification, for a token and pledge of sure performing and keep­ing the vow and covenant betwixt them made, and of pledging their troth either to other. The which Ring being after seene, may put both parties in re­membrance of what signification it was given and received: And they may make good use of it, as the children of Israel were to make of the Num. 15.38.39.40. fringe [Page 173]in the borders of their garments, having thereon a Ribband of blue, to looke upon it, and remem­ber all the duties, whereof to put them in minde it was ordained. That Matrimony should bee solem­nized with the Ceremonie of the Ring, it is the Law of the Church our mother, it is as the Ios. 22.27. Altar built by the Reubenites, Gadites, and halfe Tribe of Manasseh, it is as one of the Ier. 35.6.7.8.18.19. Commandements of Ionadab the sonne of Rechab, a Pro. 6.23.24. light signifying good things, to keepe the man from the evill wo­man, from the flattery of the tongue of a strange woman. Also it may serve unto the woman for a re­membrance, that shee Prov. 2.17. See Chap. 41. afore. forsake not the guide of her youth, neither forget the covenant of her God. Well consider the Church-her deliverie concern­ing Ceremonies, why some be retained, in the chap­ter thereof set in the beginning of the Booke of Common Prayer.

CHAP. 60. Of the thankesgiving of women after Childbirth, com­monly called, the Churching of Women.

IN the beginning of the Service for the Church­ing of women, it is said: Forasmuch as it hath plea­sed Almighty God of his goodnesse to give you safe deli­liverance, and hath preserved you in the great danger of Childbirth: Yee shall therefore giue hearty thankes unto God, and pray. The Law of God was, that a woman, when the dayes of her purifying were ful­filled, for a sonne or for a daughter, should bring an Lev. 12.6.7.1. offering into the doore of the Tabernacle of the Congregation unto the priest: who was to offer it [Page 174]before the Lord, and to make an atonement for her, &c. And it is recorded by Saint Luke, that the blessed Virgn Mary observed this Luke. 2.24. Law of the Lord, after shee had brought forth her sonne, the Saviour of the world. Although that Law, as concerning the ceremony, be ceased; yet the Rom. 8.4. righteousnesse there­of is to be fulfilled in those, which walke not after the flesh, but after the Spirit. For which cause our Mother the Church (whose godly wisedome wee ought to obey in Eph. 5.24. every particular matter) knowing that the new Law commandeth Christians, in every thing to 1 Thes. 5.18. give thankes, hath accounted it righteous before God, that women for so great a deliverance, as from the danger of child-birth, should so soone as is convenient, come to the Temple of the Lord, and there with him who is to bee her mouth unto the Lord, Heb. 13.15. offer the sacrifice of praise unto God, the fruit of her lips, giving thankes unto his name. Saint Paul said, I will that women adorne them­selves in 1 Tim. 2.9.10. modest apparell, with shamefastnesse and sobriety, as becommeth women professing god­linesse. And saith hee in another place: Whatso­ever things are honest, just, pure, lovely, or of Phil. 4.8. good report: if there bee any vertue or praise therein, thinke on those things. Let all things be done 1 Cor. 14.40. de­cently & in order. Is it not therefore more seemly, & more signifying modesty of minde, that women, when they goe to be Churched, or are Churched at home, bee so covered on their heads according as in former times; rather than bee so attired, like as those bee, which goe to a market or a faire, or to a wedding, or the like?

CHAP. 61. Of Commination, or denouncing Gods curses due unto sinners, which will not repent, or doe neglect the same.

IN the beginning of the service of Commination, the Church saith: It is though good, that at this time (meaning in the beginning of Lent on Ash­wensday) in your presence should bee read the generall sentences of Gods cursing against impenitent sinners, ga­thered out of Deut. 27. and other places of scripture: And that yee should answer to every sentence, Amen: to the intent, that you, being admonished of the great indignation of God against sinners, may the Prov. 1.7. & 16.6. rather bee called to earnest and true repentance, and may walke more warily in these 2 Tim. 3.1. Mat. 24.21.22. dangerous dayes, fleeing from such vices, for the which yee affirme with your owne mouthes the curse of God to bee due. The Lord saith by Moses: Deut. 29.19.20.21. If when one heareth the words of this curse, hee blesse him­selfe in his heart, saying, I shall have peace, though I walke in the imagination of mine heart to adde drunkennesse to thirst: the Lord will not spare him, but then the anger of the Lord, and his Iea­lousie shall smoake against that man, and all the curses that are written in this booke, shall lye up­on him, and the Lord shall blot out his name from under heaven. Saint Paul saith, Rom. 2.3.4.5.6.7.8.9.10. Thinkest thou this, O man, that judgest them which doe such things (as are abominable) and dost the same, that thou shalt escape the judgement of God? or despisest thou the riches of his goodnesse, and forbearance, [Page 176]and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thy hardnesse, and impenitent heart, treasurest up unto thy selfe wrath against the day of wrath, and Revelation of the righteous judgement of God: who will render to every man according to his deeds: To them who by patient continuance in well doing, seeke for glory, and honour, and im­mortality, eternall life: But unto them that are contentious, and doe not obey the truth, but obey unrighteousnesse, indignation and wrath: Tribu­lation and anguish upon every soule of man that doth evill, of the Iew first, and also of the Gentile. But glory, honour and peace to every man that worketh good, to the Iew first, and also to the Gen­tile. The Church our mother declareth her faith­fulnesse unto her Isa. 54 5. husband, the Lord of Hosts her maker, & unto her redeemer, the Holy one of Israel, the God of the whole earth, in this very thing most apparantly, namely that she doth not like as the false Prophets and false Prophetesses doe, who doe say, Ier. 8.9.10 11. Ezech. 13.9.10. Peace, and there was no peace: and one built up a wall; and loe, others dawbed it with untempered morter. Shee doth not with Ezech. 13.22 lies make sad the heart of the righteous, whom God hath not made sad; neither doth shee strengthen the hands of the wicked, that he should not returne from his wicked way, by promising him life: But shee 2 Cor. 4.2. renouncing the hidden things of dishonestie, not walking in craftinesse, nor handling the word of God deceit­fully, but by manifestation of the truth, commen­deth her selfe to every mans conscience in the sight of God. In her Exhortation, which followeth im­mediately [Page 177]after the curses, doth she not in a most wonderfull divine manner declare as it were the summe of the everlasting doctrine of Iesus Christ?

Is not that her exhortation (the beginning ther­of is, Now seeing that all they bee accursed, as the Pro­phet Psal. 119.21. David beareth witnesse, which doe erre and goe astray from the commandements of God, let us, &c.) so divine a delivery, as the like in briefe can scarce be shewed in the writings of any Church, or of any Writer. Is it not worthy to bee most often read of every man, woman and child? And is there not a power in it through the blessing of God, to worke the feare of the Lord in the heart of the diligent Reader thereof? And is not the said exhortation very greatly profitable to bee often read of such as have in their minds Gods feare, for to helpe keepe them in the same; and to preserve them from pride of spirit, Pro. 8.13. arrogancy, Isay 46.12. stoutnesse and Zachar. 7.11. hardnesse of heart? As it is good for all ancient people, to reade, or heare it in private read, many times in a yeere: so is it exceeding furthersome for all youn­ger people to have it all in perfect memory, and at least once a weeke to examine themselves by the same.

CHAP. 62. Of Excommunication.

IT is said in the second part of the T. 2. p. 213. Homily con­cerning the Holy Ghost, or in the Homily for Whitsunday: Christ ordained the authority of the keyes to excommunicate notorious sinners, and to absolve thē which are truly penitent. In the second part of the [Page 178]* Homily concerning the right use of the Church, T. 2. p. 9.10. it is said: In the primitive Church, which was most ho­ly and godly, and in the which due discipline with seve­ritie was used against the wicked due discipline with seve­ritie suffered once to enter into the house of the Lord, nor ad­mitted to Common Prayer, and the use of the holy Sacra­mēts with other true Christians, untill they had done opē penance before the whole Church. And they that were so justly exempted and banished (as it were) from the house of the Lord, were taken (as they be indeed) for men divi­ded and separated from Christs Church, and in most dan­gerous estate, yea as Saint Paul saith, even given unto Satan the Devill for a time, and their company was shun­ned and avoided of all godly men and women, untill such time as they by repentance and publike penance were re­conciled. Iesus Christ said unto Peter, To thee I will give the Mat. 16.19. keyes of the Kingdome of Heaven: and whatsoever thou shalt bind on earth, shall be bound in Heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. The same Mat 18.18, 19, 20. autho­rity hee afterward pronounced unto the rest of his Apostles. Also when after his resurrection hee breathed on them, and said; Receive ye the Holy Ghost, he gave the keyes of the Kingdome of hea­ven unto them all, saying, Ioh. 20.22, 23. Whose soever sins yee remit, they are remitted unto thē, & whose soever sinnes ye retaine, they are retained. Saint Paul saith to the Corinthians concerning excommunicating the incestuous person: In the name of our Lord Iesus Christ, when ye are gathered together, and my Spirit, with the power of our Lord Iesus Christ, To 1 Cor. 5.4, 5. deliver such a one unto Satan for the destructi­on of the flesh, that the spirit may bee saved in the [Page 179]day of the Lord Iesus. He said of Hymenaeus and Alexander, that he had 1 Tim. 1.20. delivered them unto Sa­tan, that they might learne not to blaspheeme.

Concerning what persons are to be excommuni­cated, if otherwise they will not be reformed, it is observed that the Apostle signifieth, where he saith: If any man that is called a brother, be a fornicatour, or covetous, or an Idolater, or a railer, or a drun­kard, or an extortioner: with 1 Cor. 5.11. such a one no, not to eate. Vnto the Thessalonians he saith: And if any man obey not our word, by this Epistle, note that man, and have 2 Thes. 3.14. no company with him, that he may be ashamed. The Apostle speaketh of disorderly living, and living out of a vocation by the sweat of other mens browes, or eating other mens bread for nought. The Apostle also faith: If any man love not the Lord Iesus Christ, let him be 1 Cor. 16.22. anathema Maran atha. The speech here Sunt enim hae [...] dicendi genera Haebraeis non [...]: inquit Buxtor­fiu [...] in Gram. Heb. pag. 548. excusâ anno 1620. love not is observed to signifie hateth. Anathema is interpreted a curse, a cursed thing, or one accursed. Maran signifieth our Lord; and atha signifieth commeth. The excom­munication which was called anathema maranatha, is accounted to be the greatest kinde thereof, and so the very last, namely, when as one for his perseve­ring wilfull hatred against Iesus Christ is quite for­saken by the Church, and left unto the just judge­ment of Christ, of whom Enoch said: Iude 14.15. Arabs juxta sensum reddidit [...] Apud Rabbi­nos est [...] & contractè [...]. Ʋidet ur dicià syriac [...] verbo [...] no­minare quòd h [...]c sit nominatissima excommunicatio. Vulgò ta [...]en volunt esse nomen compositum ex [...] id est, Deus venit. Alij ex [...], i. e. ibi mors. Behold the Lord commeth with ten thousands of his Saints, to [Page 180]execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. The holy scriptures deliver o­ther causes also, for which there may be excommu­nication, the which the Church of England hath partly mentioned in the Constitutions and Canons Ecclesiasticall: as also when any being summoned to appeare before ecclesiasticall authority, will con­temptuously refuse, &c. The Lord Christ Iesus hath in his Gospell given an everlasting generall rule: If any one neglect to heare the Church, let him be un­to thee as an Mat. 18.17. Heathen man, and a Publicane.

CHAP. 63. Of Confession and Absolution in particular manner.

BEsides the generall Confession and Absolution to be said and pronounced in the beginning of the Divine Service, and afore receiving the holy Communion, holy Church hath ordained that a private may be made. In the second Exhortation to be read afore the Communion, it is said; Because it is requisite that no man shold come to the holy Communi­on, but with a full trust in Gods mercy, and with a quiet conscience: therefore if there be any of you, which by the meanes aforesaid, cannot quiet his owne conscience, but requireth further comfort or counsell, then let him come to me, or some other discreet and learned Minister of Gods Word, and open his griefe, that he may receive such ghostly counsell, advice, and comfort: as his conscience may be relieved, and that by the ministery of Gods Word [Page 181]he may receive comfort, and the benefit of absolution, to the quieting of his conscience, and avoyding of all scruple and doubtfulnesse. In the Rubricke of the Service for the Visitation of the Sicke, it is said; The sicke person shall make a speciall confession, if he feele his con­science troubled with any weighty matter. After which confession, the Priest shall absolve him after this sort. The forme of absolution used to one in par­ticular. Our Lord Iesus Christ, who hath left power to his Church, to absolve all sinners which truely repent and be­leeve in him, of his great mercy forgive thee thine offen­ces: and by his authority committed to me, I absolve thee from all thy finnes. In the Name of the Father, and of the Sonne, and of the holy Ghost, Amen.

Concerning Confession the Church in the 113. Canon delivereth, That if any man confesse his secret and hidden sinnes to the Minister for the unburthening of his conscience, and to receive spirituall con­solation and ease of minde from him, We doe straight­ly charge and admonish him, A Priest may not reveale any sinne confessed in private be­fore him, un­lesse it bee such a one, as for concealing whereof his owne life may be called in question, by the Lawes of this Realme. that he doe not at any time reveale and make knowne to any person whatsoever any crime or offence so committed to his trust and secrecie (except they bee such crimes as by the Lawes of this Realme, his owne life may be called into question for con­cealing the same) under paine of irregularity. In the T. 2. p. 135. Homily concerning Common Prayer and Sa­craments, it is said; Although absolution hath the promise of forgivenesse of sinne, yet by the expresse word of the new Testament it hath not this promise annexed and tyed to the visible signe, which is imposition of hands. For this visible signe (I meane laying on of hands) is not expresly commanded in the new Testament to bee used in absolution, as the visible signes in baptisme and the Lords Supper are: and therfore absolution is no such Sacrament [Page 182]as Baptisme and the Communion are. The Church hath ordained speciall confession to bee made for the committing of sundry crimes, as for committing a­dultery, for giving a blow in Church or Church­yard, &c. The Lord in his Law hath said: And it shall be, when hee shall bee guilty in one of these things, that he shall Lev. 5.5.6. confesse that he hath sinned in that thing, &c. And the Priest shall make an at­tonement for him, concerning his sinne. Againe it is written: Speake unto the children of Israel, when a man or a woman shall commit any sinne, that men commit to doe a trespasse against the Lord, and that partie be guilty: then they shall Numb. 5.6, 7, 8. confesse their sinne which they have done: and hee shall recom­pence his trespasse, with the principall thereof, and adde unto it the fift part thereof, and give it unto him against whom hee hath trespassed. But if the man have no kinsman to recompense the trespasse unto, let the trespasse bee recompensed unto the Lord, even the Priest: beside the ramme of atone­ment, whereby an atonement shall bee made for him. Forasmuch as the Lord knew how his lawes given from his eternall wisdome and delivered by Moses, would be by many slighted, yea nothing at all regarded, therefore said the Lord Iesus, Thinke not that I am come to Matth. 5.17, 18, 19. destroy the Law or the Prophets: I am not come to destroy but to fulfill. But verily I say unto you, till heaven and earth pass, one jote, or one title shall in no wise passe from the Law, till all be fulfilled. Whosoever therefore shall breake one of these least Cōmandements, and shall teach men so, he shall be called the least in the king­dome of heaven: but whosoever shall doe, and [Page 183]teach them, the same shall be called great in the Kingdome of Heaven. It is to be ever remembred, that of every Law written by Moses, whereof the ceremony is ceased, the Rom. 8.4. righteousnesse and equity intended thereby remaineth continually. The Lord Iesus abolished not confession of sinne to bee made unto his ministery, but in saying to his ministers, Whose soever sins ye Iohn 20.23. remit, they are remitted un­to them, & whose soever sins ye retaine, they are re­tained, necessarily implyeth that people are to make confession unto them, according as the wise­dome of his Luk. 10.16. Church now prescribeth and requi­reth. Iohn the Baptist, who came in the way of righteousnesse, and not with ceremonies during but a time, had the people come to confession: as it is written; And they were baptized of him in Iordan Mat. 3.6. Mark. 1.5. confessing their sinnes. Saint Iames saith, Is any sicke among you, let him call for the Elders of the Church, and let them pray over him, &c. and the prayer of faith shall save the sicke, and the Lord shal raise him up; and if he have committed sinnes, they shall be forgiven him. Iames. 5.14, 15, 16, 17, 18. Confesse your faults one to another, and pray one for another, that yee may be healed. And then hee sheweth how effectuall the Prophet Elias his prayer was.

CHAP. 64. Of Penance.

IN the beginning of the Service of Commination, it is said: Brethren, in the Primitive Church there was a godly discipline, that at the beginning of Lent, such persons as were notorious offenders, were put to open penance, and punished in this world, that their soules might be saved in the day of the Lord: and that others admonished by their example, might be the more afraid to offend. In the stead whereof, untill the said discipline may be restored againe (which thing is much to bee wi­shed) &c.

In the Service for Consecration of Bishops, it is said by the Archbishop unto the Elected Bi­shop: Will you maintaine and set forward (as much as shall lie in you) quietnesse, peace, and love among all men? and such as be unquiet, disobedient, and crimi­nous within you Diocesse correct and punish according to such authority as ye have by Gods Word, & as to you shall be committed by the Ordinance of this Realme? Out of which delivery it appeareth that the Superiour Mi­nistery hath power for to cause transgressors for to doe penance, or to undergoe penalties. And did not the Royall Majesty, and the Law of this Realme most graciously grant such authority unto the Clergy, the licentiousnesse of these times considered, (as the 113. Canon expresly speaketh) and had not the Superiour in the Clergy a Lordly power to restraine the violent course of evill, wherein many would runne; and to constraine the obstinate unto a Christian conformay, or else to inflict penalty [Page 185]on them, the streame of impietie would grow ex­ceeding great: yea, in these dangerous dayes (as the beginning of the commination service mentioneth) it would so much overflow, as that the publike profession of Christian religion, according as it is prescribed in the Divine Service bookes of the Church, could not consist: So Rev. 20.7, 8 9, 10. great hath beene and still is the malice of Satan against the Apostoli­call Doctrine, and Discipline maintained in this Kingdome by the publike authority. Saint Paul saith, God hath set in his Church, 1 Cor. 12.28, [...] Ar [...]bs exp. suit [...] helpes in Go­vernments. And can any government bee admini­stred without punishing the disobedient? Hee saith also to the Corinthians: Therefore I write these things being absent, lest being present I should use 2. Cor. 13.10 sharpnes, according to the power which the Lord hath given me to edification, and not to destructi­on. In another place he saith: What will yee? shall I come unto you with a 1 Cor. 4.21. rod, or in love, and in the spirit of meeknesse?

In the second part of the T. 1. p. 48. Homily concerning Charity, it is said: Charitie hath two Offices, the one contrary to the other, and yet both necessary to be used up­on men of contrary sort and disposition. The one Office of Charitie is, to cherish good and harmelesse men, &c. The other Office of Charity is, to rebuke, correct and punish vice, without regard of persons, and is to be used against them onely that be evill men, and malefactours or evill doers. And that it is as well the Office of Charity to rebuke, punish, and correct them that be evill, as it is to cherish and reward them that be good and harmelesse, Saint Paul declareth ( writing to the Romanes) saying; That the high powers are ordained of God, not to bee [Page 186]dreadfull to them that doe well, but unto Malefactors, to draw the sword to take Rom. 13.4. vengeance of him that commit­teth the sin. The Lord saith by Ezekiel, that his Priests in controversie shall stand in judgement, and they shall Ezech 44.24. judge it according to my judgements. The power of Gods Ministery in a Nation, where the King is a Isa. 49.23. nourishing father of the Church, and the people all professing to be Christians, is of a diffe­rent manner from where it is without such love of the supreame power towards it, and where but a few are Professors of Christianity. This may bee observed in the state of the Church of God the Nation of the Iewes, from the time of Moses his rule over them, untill they were carried away cap­tive to Babylon; That Gods Ministery had then ano­ther manner of outward power, than it had under the Romane Empire, untill the dayes of Constantine the great. Moreover, the Ministery of God af­ter the Ascension of Christ, not having the Magi­strates helpe in their administration, had from God Mar. 16.20. Heb. 2.4. extraordinary power to cause fear in peoples hearts; as Peter had concerning Ananias and Saphira his wife, that they were both smote with sudden death; which caused Acts 3.11. great fear to come upon all the Churches. Paul had power to cause Elimas the Sorcerer to be Act 13.11. smitten with blindnesse. Herod the Persecutor of the Christians was smitten with a Act. 12.23, 24 dreadfull death, where after the Word of God grew and multiplied. The Lord then wrought with his Ministers extraordinarily, and confirmed the Word with signes following: as the Apostle to the Hebrewes saith, Heb. 2.4. God also bearing them wit­nesse, both with signes and wonders, and with di­vers [Page 187]miracles, and gifts of the holy Ghost, accor­ding to his owne will.

CHAP. 65. Of visiting the sicke.

IN the Order for the Visitation of the sicke, at the beginning of the Service thereto, it is said: The Priest entring into the sicke persons house shall say: Mat. 10.12, 13. Luke 10.5, 6, 9. Peace be to this house, and to all that dwell in it. And that when he commeth into the sicke mans presence, hee shall say kneeling down, Remēber not Lord our iniquities, &c. Then there is prescribed a very Divine Exhor­tation divided into two parts, wherewith the Mi­nister is to exhort the sicke person; the which is most profitable for all people to meditate on, when they feele themselves ill at ease, or in any adversitie. And the Exhortation being read, the Minister is to examine whether he continueth in beliefe of all the Ar­ticles of the Christian faith, and whether he be in charity with all the world, &c. And to exhort him for to set his state in order: (whereto men, when they be in health, should be oft admonished) and earnestly to move him to liberalitie toward the poore, because it is the last Almes that ever hee shall give.

The Church hath ordained an Homily, an Ex­hortation against the feare of death to be read unto the people. And if the sicke person can well indure to heare the reading of it, he may be much comfor­ted by the same. The visitation of the sicke is one of the Mat. 25.35.26. sixe duties of Charitie, whereof Iesus Christ will speake when he sitteth to judge all Nati­ons. That it is also a worke Iam. 5.14. with Heb. 5.1.2, 3, 4, 5. Ministeriall, S. Iames [Page 188]in his Epistle plainely expresseth. It is the last kindnesse, that one can shew unto another, whiles being is in earthly Tabernacle. Man being in that misery desireth to be visited. And one reason is, that thereby hee hopeth either bodily or ghostly to receive the more comfort. Pure religion, and undefiled before God and the Father, is this, to Iam. 1.27. visite the fatherlesse and widowes in their af­fliction, and to keepe himselfe unspotted from the world. It is written for our learning, That when Iobs three friends heard of his calamitie, they made an appointment together to come for to Iob 2.11. Rom. 12.15. mourne with him, and to comfort him. Saint Paul saith, blessed be God, even the Father of our Lord Iesus Christ, the Father of mercies, and God of all com­fort, who comforteth us in all our tribulation, that we may be able to 2 Cor. 1.3.4. comfort them which are in any trouble, by the comfort wherewith wee our selves are comforted of God. Iesus the sonne of Sirach saith: Bee not slow to Ecclus. 7.34, 35. visite the sicke: for that shall make thee to bee beloved. It is the duty of the sick to send for their Minister: as Saint Iames saith, Let him Iam. 5.14. send for the Elders of the Church. And therefore it is said in Articles of our Church discipline: Whether doth your Minister visite the sicke, when he is thereunto desired, to comfort and instruct them?

CHAP. 66. Of the Communion of the sicke.

VVHereas in the T. 2. p. 199. Homily concerning the Sacrament, the Communion is said, To bee a salve of immortality, and soveraigne preservative a­gainst death; and in the Catechisme it is called a re­freshing, therefore not without cause doth the con­science of the sicke sometimes desire it. Wherefore holy Church in the Rubricke afore that Service, saith: If the sicke person be not able to come unto the Church, and yet is desirous to receive the Communion in his house, then he must give knowledge over-night, or else early in the morning, to the Curate, signifying also how many be appointed to Communicate with him, &c.

In the Rubricke of the same Service the Church delivereth also most comfortable counsell, saying: But if any man either by reason of extremitie of sicknesse, or for want of warning in due time to the Curate, or for lacke of company to receive with him, or by any other just impediment, doe not receive the Sacrament of Christs bo­dy and blood: then the Curate shall instruct him, that if he doe truly repent him of his sinne, and stedfastly beleeve that Iesus Christ hath suffered death upon the Crosse for him, and shed his blood for his Redemption, earnestly re­membring the benefits he hath thereby, and giving him hearty thankes therefore, he doth eate and drinke the bo­dy and blood of our Saviour Christ profitably to his soules health, although he doe not receive the Sacrament with his mouth.

Our Mother the Church, who, according to her godly wisedome, was the first causer of Temples to [Page 190]be built in this Land, and the first appointer of the Parishes unto them, hath ordained the Temples to be the ordinary places for receiving the holy Sa­crament. But in cases of necessitie, when people can­not with any conveniency come or be brought into the Temple, her Divine Wisdome hath appointed such to receive in their private house. The Passeo­ver which was even of like signification as the Communion is, was kept in Exod. 12.3, 4. Mat. 26.18. private houses. So in the Primitive Church, it is said, The Disciples came together into a Act. 20.7, 8, 9. Jta Syrus inter­pretatus est [...] At Arabs opti­me ad frangen. dum vel distri­buendum cor­pus Messiae. house for to breake bread, that is, to * celebrate the Communion. Christ saith: Mat. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. Saint Paul said to the Romanes, Greet the Church, which is in the Rom. 16.5. house of Aquila and Priscilla. These Scriptures are here alleaged for to illustrate the lawfulnesse of receiving the Communion in private house, according as the law of the Church allow­eth, but not in any otherwise. And that Christs bo­dy and blood is profitably unto the soules health received sometimes without the Sacrament, whē as the Sacrament cannot conveniently bee received, that delivery of Christ declareth, where he saith: Except ye Ioh. 6.53, 54, 55, 56, 57, 47. eate the flesh of the Sonne of man, and drinke his blood, ye have no life in you. Who so eateth my flesh, and drinketh my blood, hath eter­nall life, &c. He that beleeveth on me hath everla­sting life. Behold, (saith Christ) I stand at the doore and knocke: If any man heare my voyce, and open the doore, I will come into him, and will sup with him, and Rev. 3.20. he with me. But the holy Sacra­ment is in no wise to be neglected, but with all due [Page 191]reverence to be received, when as it may conveni­ently and lawfully bee ministred, because it is Gods ordinary meanes, whereby his people spiritu­ally eate the flesh of Christ, and drinke his blood.

CHAP. 67. Of Buriall of the dead.

IN the Rubricke before the Service thereof, it is said: The Priest meeting the corpes at the Church stile, shall say, or else the Priest and Clerkes shall sing, and so goe either into the Church, or towards the grave, I am the Iohn 11.25, 26. resurrection and the life (saith the Lord) He that, &c. Vpon Christs words concerning Mary the sister of Lazarus, that she was come afore hand to annoynt his body to the burying. Tremellius a Iew by Nation, but a Christian by profession in re­ligion, and famous in the Church of God for his translation of the Scriptures forth of Hebrew, Chal­dean and Syriacke, relateth out of Vide Tremel­lianam Annota­tionem ad Mar. 14.6. Iudaicall Anti­quity, That it was the manner of the Iewes among sundry Ceremonies and Services used about the dead, as annoynting, washing, wrapping in linnen, laying it on a Beere, &c. before they committed the body to the ground, first to utter certaine sentences writ­ten by their Ancestors or Elders, to bee said at this occasion, in which funerall Service Gods Iustice is commended, and mans sinnes aggravated, by which they deserved death, and God is beseeched so to exercise his Iustice, that he would not forget that he is Mercy also. And the Corpes being interred, some things also are said, as unto the Mourners, for their consolation. This saith hee, was a custome [Page 192]in Israel, (which in time past was the peculiar peo­ple of God:) and a godly custome not much unlike is now in Englād used at a buriall, unto the magnify­ing of Gods Iustice, the condemning of mans sinne, the meeke beseeching of Gods mercy through Ie­sus Christ, and the comforting of the sorrowfull upon the occasion. And to performe such funerall Service, is it not onely proper to the Ministery, which is the ordinary Ios. 9.14. mouth of God unto the people, and of the people unto God? Christ saith, It becommeth us to fulfill all Mat. 3.1 5. righteousnesse. The Apostle saith, Phil. 4.8. Whatsoever things are of good re­port, if they be of any vertue or praise, they are to be thought upon, and observed. 1 Cor. 14.40 All things are to be done decently and in order. Ancient orders and customes, ordained by the weighty delibera­tion of forefathers, which may be used without any superstition, and doe tend onely unto piety and humanity, are (according as the Church concerning them prescribeth) with all conscionable care to be retained & performed. Yea, the Church now great­ly esteemeth deliveries of Antiquity, as it may ap­peare, where it is said in the Service for Consecra­tion of Bishops, That the Archbishop sitting in a Chair, shal say this to him that is to be Consecrated, Brother, for­asmuch as holy Scripture, A Prayer of Chrysostome is a part of the Letany. In the Homilies there are say­ings of all the Fathers allea­ged with much respect. and the old Canons comman­deth, &c. S. Ambrose his song is a part of the Mor­ning Divine Service, the Confession of faith, com­posed by Athanasius, and the Nicene Creed are there­in likewise. Read the 34. Article of Religion.

CHAP. 68. Of the reverence to bee done unto Almighty God, in his Worship.

HOly Church in her Prayer for the whole state of Christs Church militant here in earth, pre­scribeth unto us for to say, And to all thy people give thine heavenly grace, and specially to this congregation here present, that with meeke heart, and due reverence they may heare and receive thy holy word. In the first part of the T. 2. p. 1. Homily concerning the right use of the Church or Temple of God, and of the reverence due unto the same, it is said; Where there appeareth at these dayes great slacknesse and negligence of a great sort of people, in resorting to the Church, there to serve God their heavenly Father, according to their most boun­den duty, as also much uncomely and unreverent behavi­our of many persons in the same, when they bee there as­sembled, and thereby may just feare arise of the wrath of God, and his dreadfull plagues hanging over our heads for our grievous offences in this behalfe, among other many and great sinnes, which wee daily and hourely com­mit before the Lord.

In the second part of the said P. 8. Homily, the Church saith: And indeed concerning the people and multitude, the Temple is prepared for them to be hearers, rather than speakers, considering that aswell the word of God is there read or taught, whereunto they are bound to give diligent eare, with all reverence and silence, &c. And in the last P. 10. part thereof it is saith: Thus yee have heard (dearely beloved) out of Gods word, what re­verence [Page 194]is due to the Holy house of the Lord, how all god­ly persons ought with diligence at times appointed thi­ther to repaire, how they ought to behave themselves there, with reverence and dread before the Lord, what plagues and punishments, aswell temporall, as eter­nall, the Lord in his holy word threatneth, as well to such as neglect to come to his holy house, is also to such, who comming thither, doe unreverently by gesture or talke there behave themselves. Holy Church hath also made a Constitution or Canon 18. Canon concerning reve­rence and attention to bee used within the Church in time of divine Service, saying: In the time of Divine Service, and of every part thereof, all due reve­rence is to bee used: For it is according to the Apostles rule: 1 Cor. 14.40. Let all things bee done decently and according to order. Answerable to which decencie and order, wee judge these our directions following: No man shall 1 Cor. 11.4.7. Omnis vir pro­phetans, nempe (ut inquit Iun. in annot. ad 1 Cor. 11.4.) memoriter, aut de scripto enun­cians verbum ip­sum Dei, sermo­ne aut cantu (nam etiam Pro­phetae Cymbolis, et Levitae olim in templo instru­mentis musicis personantes in testamento vete­re dicti sunt pro­phetare) aut mente enuncian­tem sequens, ut priva [...] in eccle­sia faciunt. cover his head in the Church or Chappell in the time of Divine Service, except hee have some infirmity. In which case let him weare a Mal. 1.6. night-cap or Coife. All manner of persons then present shall reverently kneele upon their knees, when the generall Confession, Letanie, and other Prayers are read, & shall stand up at the saying of the Beleefe, according to the rules in that behalfe pre­scribed in the Booke of Common prayer. And likewise when in time of Divine Service the Lord Iesus shall bee mentioned, due & lowly reverence shall be done by all per­sons present, as it hath beene accustomed: Consider now unpartial­ly that each of the reve­rences is pre­scribed for a godly signifi­cation. Testifying by these outward Ceremonies and gestures, their inward humility, Christian resolution, and due acknowledgement that the Lord Iesus Christ, the true and eternall Sonne of God, is the onely Saviour of the world, in whom alone all the mercies, grace, and promises of God to mankinde [Page 195]for this life and the life to come, are fully and wholy com­prised. As the Church hath thus zealously and ho­lily prescribed, that Almighty God may have due reverence of people assembled before him for to worship, so there was not long agoe set forth an Advertisement hereto by the late most Reverend Father in God, George Archbishop of Yorke, being then Lord Bishop of London. The which being a delivery ever memorable, it hath seemed good for to adde here: and it is as followeth.

To all and every the Ministers, Church-wardens, and Side-men, within the City, Suburbs, and Diocesse of London.

VVHereas I am daily advertised by the relations of many honest and Religious persons, of a gene­rall misbehaviour in most Churches, in, and about the Citie of London, in time of Divine Service; Men and Boyes sitting then covered with their Hats on their heads, without all shew of reverence or respect, either of that holy place or action, the one being the house of Almighty God, the other a continued vicissitude (as it were) of speech betweene God and his people. The due consideration whereof might easily induce any well disposed Christian, to use such outward Posture and gesture of his body as becommeth that sacred place, and the great Majestie of that God, to whom they come at that time professedly to performe a divine worship. I have therefore thought it my duty, instantly to recommend to you the Ministers, Church-wardens, and Side-men, the reformation of this profane abuse, scandalous to our Religion, against an ex­presse Law in that case provided, and condemned by the [Page 196]contrary practice of all Christians in all ages, in their like solemnities and assemblies; praying and requiring you to joyne together your utmost and best endeavours to effect the same, for which purpose it shall bee necessary for you the Church-wardens and Side-men, during the time of Divine Service, diligently to looke about the Church, and where you see any covered, if Boyes, or of the younger sort, these to shame openly by pulling off their Hats, and cha­stice with such discipline, as you have been laudably ac­customed to inflict upon such rude and unmannerly fel­lowes. If of the elder or better sort (though I well hope that none of that condition out of their owne judgement will hereafter offend in this kinde) those to admonish gravely of their duety, representing unto them the incon­veniences of this their ill example, and how directly re­pugnant it is to the Apostles rule of decency in the Church, thus to celebrate Diuine Seruice, and to performe a pro­fessed and Religious worship of Almighty God. After which your admonition, if any shall obstinately refuse to uncover his or their heads in Service time, you shall then present them to mee or my Chancellour, to the end, that they by the severity of censures may bee amen­ded, by whom brotherly and gentle perswasions have beene contemned. Moreover also, I am certainely infor­med, that the publike Service of Almighty God in the Churches is much omitted, and thereby come to neglect, and almost scorned, forasmuch as the Ministers reade not Divine Service, the first and second service, before their Sermons, according to the order of our Church Liturgie, and the Canon in that case provided: I doe therefore here­by require all the Parsons, Vicars, and Curates in my Dio­cesse, to take care that they offend not in this kinde, strict­ly likewise requiring you the Church-wardens and Side­men, [Page 197]that according to your oathes, you present to me or my Chancelour, those Ministers, that shall be faulty in this kind, &c.

The Law of the Lord is: Yee shall keepe my Sab­baths, and Lev. 19.30, reverence my Sanctuary. The Pro­phet David saith: God is greatly to be feared in the assembly of the Saints, and to be had in Ps. 89.7. reve­rence of all them that are about him. The Lord by his Prophet Malachi complaineth that reverence is not done unto him, saying: A son honoureth his Father, and a servant his Master. If then I be a Fa­ther, where is mine Mal. 1.6. honour? And if I bee a Ma­ster, where is my feare, saith the Lord? David therefore saith: Serve the Lord in feare, and re­joyce unto him with Ps. 2.11. as in the divine Ser­vice transla­tion. Of putting and keeping off, or not wearing the common uppermost co­vering of the head in time of divine Service. reverence. S. Paul saith to the Corinthians: I would have you know, that the head of every man is Christ: and the head of woman is the man: and the head of Christ is God. Every man praying or prophecying, having his head 1 Cor. 11.2.3.4.7. Turpia vitiosa­que legi debent: bonesta contràet vitio carentia detegiac ostendi. Quod si vir o­perto capite pre­ces agit, ostendit suum caput esse vitiosum, et pre­inde tegendum. Atqui viri caput Christus est, qui vitij est expers. Itaque debet viri caput detegi, quò Christum (qui viri caput est) vitij expertem esse indicetur. Mul [...]eris verò caput vir est, qui cū sit nocens et vitiosus, debet mulier suū caput tegere. Haec quidam anonymus. Of the gesture to be used in prayer. co­vered, dishonoureth his head. But every woman that prayeth or prophecieth with her head uncove­red, dishonoureth her head. For man indeed ought not to cover his head, forasmuch as hee is the Image and glory of God: But the woman is the glory of the man. It is written that the Lord Iesus Luke. 22.41. kneeled downe and prayed. So Acts. 7.60. did Saint Stephen; when hee prayed, though stones then were throwne a­gainst him, where through hee presently died. &c. Peter Acts. 9.40. kneeled downe and prayed, &c. Paul Acts. 20.36. and 21.5. knee­led downe and prayed, &c. And Davids saying is, [Page 198]which is appointed to bee read on every Sunday morning: O come let us worship and fall downe and Psal. 95.6. Of the gesture to be used whē the confession of Faith, and the Gospel for the day, is read. kneele before the Lord our maker.

Moreover, concerning the reverence done by stan­ding up, when we make confession of our Faith, it is to be considered, that then to sit, is altogether un­seemely; because it is as it were a speaking unto God. And sitting is no gesture of reverence. When any civill person goeth unto his superiour, and de­clareth any matter unto him, hee will doe it stand­ing. And thus to demeane our selves in speaking to our superiours, wee are taught even by the very light of 1 Cor. 11.14 Thereout Bala­am willed Balak to rise up. Ther­upon Eglon a­rose up out of his seate. nature. Ought wee not then when wee make confession of our faith unto our God, to stand up reverently? We read not in Scripture of any, that spake unto God, sitting, but either kneeling or standing, or fallen downe on the face, as Gen. 17.17, 18. Abraham did: Kneeling commonly when they prayed; and standing, in making confession or profession. It is recorded of King Salomon, that hee and all the Congregation 1 King. 8.14.22.55. stood, whiles hee confessed or made acknowledgement of the goodnesse of God towards them, and blessed the name of the Lord. And afterward when he fell to prayer, it appeareth hee 1 King. 8.54. kneeled on his knees. It is also written that Abraham Gen. 18.22. Gen. 19.27. stood before the Lord, whiles he spake unto him. Very many are the Scriptures, which mention the gesture of standing before the Lord, in speaking unto his Omnipotent Majestie. Whereas also the Church prescribeth, That when the Lord Iesus shall bee mentioned, due and lowly reverence shall bee done by all persons present, as it hath beene accusto­med; testifying by these outward, Ceremonies and gestures [Page 199]their inward humility, &c. It is to bee understood, that not onely all are to bow the knee, when the Lord Iesus is mentioned in saying the Beleefe, but also in the reading of the holy Gospell, when as the the Lord Iesus is mentioned therein. For which cause, that people may then performe that reve­rence unto the Lord Iesus, is it not requisite that all stand up, whiles the Gospell, (which is in the divine Service) is in reading? And that people are to stand up in hearing the speciall messages from Almighty God, not a few Scriptures doe teach.

Of standing up when the Gos­pel for the day is read.When Ehud came to king Eglon, as he was sitting in a Summer Parlour, Ehud said, I have a message from God unto thee: And the King Iudg. 3.20. arose out of his seat. Why is it written that he rose up? but for our learning, that when we heare the Gospell, which the Church hath upon specical consideration for the day appointed to be read, we should stand up, and then may make due and lowly reverence, Of bowing the knee, when the Lord Iesus is mentioned. when the Phil. 2.9, 10, 11. Rom 14.11. Isa. 45.23. Ephes. 3.14. Ioh. 5.22.23. Psal. 72.9. and 95.6. Lord Iesus shall be mentioned, as it hath beene accustomed. The word Gospell in the originall signifieth a good or joyfull message. It is written in the booke of Samuel, That as Samuel and Saul were going downe to the end of the City, Samuel said unto Saul, Bid the ser­vant passe on before us, (and he passed on) but 1 Sam. 9.27. stand thou still a while, that I may shew thee the Word of God. Hee doth not bid him sit still a while, whiles he delivered to him the speciall message. The Prophet Isaiah saith unto women, when they were to heare his speciall delivery unto them from the Lord: Isa. 32.9. Rise up ye women that are at ease: heare my voice, ye carelesse daughters, give eare unto my speech. Rising up in the hearing of a matter publi­shed [Page 200]is a token of the more carefull attention thereunto. It is recorded that when Ezra opened the booke for to read, all the people Neh. 8.5. stood up. Even very nature taught the heathen, when any mes­sage was said to bee published unto them as from God, that they were to stand up in hearing of it: Wherupon Balaam said unto King Balak, Num. 23.18. Rise up Balak, and heare; hearken unto me thou sonne of Zippor.

Against sleep­ing in the Church in time of Gods publike wor­ship.Furthermore, people ought not to sleepe, whiles the publike worship of God is in performing, no not in hearing an Homily or Sermon. It is record­ed by Saint Luke for our learning, that when Christ preached, the eyes of all that were in the Synagogue were Luke 4.20. fastned on him. And the judgement that be­fell Act. 20.7, 8, 9, 10. Entychus sleeping whiles Paul preached, is written also for our admonition.

It is also remarkable what is said in the first part of the T. 1. p. 53. Homily, How dangerous a thing it is to fall from God. Whosoever is occupied with fables and tales, when the Word of God rehearsed, Of attentive harkening to the publike worship. he is turned from God. Whosoever in time of reading Gods Word, is carefull in his minde of worldly businesse, of mony, or of lucre, he is turned from God: whosoever is intangled with the cares of possessions, filled with the covetousnesse of riches, who­soever studieth for the glory and honour of this world, he is turned from God. So that after Saint Origens mind, Whosoever hath not a Luke 8.18. speciall mind to that thing that is commanded or taught of God, he that doth not listen un­to it, embrace, and print it in his heart, to the intent that he may duly Mat. 7.24. Iam. 1.22, 23, 24, 25. fashion his life thereafter, he is plainly tur­ned from God, although he doe other things of his owne devotion and minde, which to him seeme better, and more [Page 201]to Gods honour. It is to be considered that teaching by Sermon or Homily is a part of Gods publike worship, and therefore all are to demeane them­selves with due reverence in hearing the same. That publike teaching is a worship of God, it may ap­peare out of Christs words, saying, They Mat. 15.9. worship me in vaine, teaching for doctrines the commandements of men. In which words Christ signifieth that such doe worship him unto good purpose, which teach for doctrines Gods Commandements. Also, that Yea also it is plainely signi­fied in the first part of the sa­cred Homily concerning the right use of the Church. T. 2. p. 6. where it is said; The Tem­ple or Church is the house of the Lord, for that the Service of the Lord (as teaching and hearing of his holy Word, cal­ling upon his holy name, gi­ving thanks to him for his great and innumera­ble benefits, and due mini­string of his sa­craments) is there used. preaching is a part of Gods publike worship, and so to be accounted by all true Christians, and to be heard with all due reverence, it is manifest out of the Act of Parliament set in the beginning of the booke of Common Prayer, where it is said; All and every person and persons, inhabiting within this Realme, or any other the Kings Majesties dominions, shall dili­gently and faithfully, having no lawfull or reasonable ex­cuse to be absent, endeavour themselves to resort to their Parish Church or Chappell accustomed, or upon reasonable let thereof, to some usuall place where common Praier and such Service of God shal be used in such time of let, upon every Sunday, and other dayes ordained and used to bee kept as holy dayes: and then and there to abide orderly and soberly, during the time of Common Prayer, Prea­chings or other Service of God, there to be used and mi­nistred, upon paine of punishment by the censures of the Church.

CHAP. 69. Of good workes, in generall.

IN the Collect appointed to bee read on the 17. Sunday after Trinity, it is said; Lord, we pray thee, That thy grace may alwayes prevent and follow us, and make us continually to be given to all good works, through Iesus Christ our Lord. In the second part of the T. 1. p. 55. Homily concerning falling from God, it is said; By these threatnings ( meaning such as Isaiah mentio­neth in his fift Chapter) wee are monished and war­ned, that if we which are the chosen vineyard of God, bring not forth good grapes, that is to say, good works that may be delectable and pleasant in his sight, when he look­eth for them, when he sendeth his messengers to call upon us for them, but rather bring forth Isa. 5.1, 2, 3, 4, 5, 6. wilde grapes, that is to say, sowre workes, unsavory, and unfruitfull: then he will plucke away all defence, &c. In the first part of the T. 2. p. 82. Homily concerning fasting, it is said; Saint Paul therefore teacheth, that we must doe good workes for divers respects. First, to shew our selves obedient chil­dren unto our heavēly Father, who hath Ephes. 2.10. ordained them, that we should walke in them. Secondly, for that they are good Iam. 2.18, 20, 26. declarations and testimonies of our justification. Thirdly, that others seeing our good workes, may the ra­ther by them be stirred up and excited to Mat. 5.16. glorifie our Father which is in heaven. Let us not therefore be slacke to doe good workes, seeing it is the will of God, that wee should walke in them, assuring our selves, that at the last day, every man shall receive of God for his labour done in true faith, a Psal. 19.11. greater reward than his works have deser­ved. [Page 203] It is also in the said p. 85. part delivered: Good workes are not all of one sort. For some are of themselves and of their owne proper nature alwayes good: as to love God above all things, to love thy neighbour as thy selfe, to honour thy father and mother, to honour the higher po­wers, to give to every man that which is his due, and such like. Other workes there bee, which considered in themselves, without further respect, are of their owne nature meerly indifferent, that is, neither good nor evill, but take their denomination of the use and end whereto they serve; which workes having a good end, are called good workes, and are so indeed: but yet that commeth not of themselves, but of the good end whereunto they are referred. Of this sort of works is Zechar. 7.5, 6. fasting, &c. In the first part of the T. 1. p. 30. Homily of good workes, it is said, Even as the picture graven or painted, is but a dead re­presentation of the thing it selfe, and is without life, or any manner of moving: so be the workes of all Isa. 64.6. unfaith­full persons before God. They doe appeare to bee lively workes, and indeed they be but dead, not availing to the everlasting life. They be but shadowes and shewes of lively and good things, and not good and lively things indeed. p. 31. Againe it is said, There is one worke, in the which be all good workes, that is, faith, which Gal. 5.6. worketh by charity: If thou have it, thou hast the ground of all good workes. When the Iewes asked of Christ, what they should doe not worke good workes: he answered, This is the Ioh. 6.29. worke of God, to beleeve in im whom he sent: so that he called faith the worke of God. And assoone as a man hath faith, anon he shall flourish in good workes: for faith of it selfe is full of good works, and Heb. 11.6. nothing is good without faith. p. 20. True faith doth give life to workes, and out of such faith Psal. 116.10. 2 Cor. 4.13. come good workes, that be very good [Page 204]workes indeed; and without faith, no good worke is good before God, as saith S. Augustine. In the second part of the p. 32. Homily concerning good works, it is said; Now to goe forward to the third part, that is, what man­ner of workes they be which spring out of true faith, and lead faithfull men unto everlasting life. This cannot be knowne so well, as by our Saviour Christ himselfe, who was asked of a certain great man the same question, What Mat. 19.16, 17. workes shall I doe (said a Prince) to come to everlasting life? To whom Iesus answered, If thou wilt come to ever­lasting life, keepe the Commandements. So that this is to be taken for a most true lesson taught by Christs owne mouth, that the workes of the morall Commandements of God be the very true workes of faith, which lead unto the blessed life to come. And of the third part of the afore­said p. 39. Observe well this exhortati­on. homilie the conclusion is, an Exhortation to the keeping of Gods Commandements, containing a briefe rehearsall of them, very divine and profita­ble to be read most oftentimes, yea to be gotten in­to memory, by all that are able. And it is as follow­eth: Wherefore as you have any zeale to the right and pure honouring of God, as you have any regard to your owne soules, and to the life that is to come, which is both without paine, and without end, apply your selves chiefly above all things, to Ios. 1.8. Rev. 1.3. read and Ioh. 8.47. heare Gods Word, marke diligently therein what his Ephes. 5.17. Rom. 12.2. 1 Thes. 4.3. 4, 6. will is you shall doe, and with Mat. 6.10. Psal. 40.8. Col 4, 12. Iohn 7.17. Ephes. 6.6. Mark. 3.35. all your indeavor apply your selves to follow the the same. First, you must have an assured Heb. 11.6. and 10.22, 23. faith in God, and Prov. 23.26. Rom. 12.1, 2. give your selves wholy unto him, love him in pro­sperity and Iob 13.15. adversity, and Isa 66.2.5. Heb. 12.28, 29. dread to offend him ever­more. Then for his Ephes. 4.32. Mat. 18.32.33. sake love all men, friends and Mat. 5.44. foes, because they be his Mal. 2.10. creation and Iam. 3.9. image, and 1 Tim. 1.6. redee­med by Christ, as ye are. Cast in your minds, how you [Page 205]may Gal 6.10. doe good unto all men, unto your 2 Cor. 8.12. powers, and Rom. 13.10. hurt no man. 1 Pet. 2.13. Rom 13.1. Obey all your Superiours, and Heb. 13.17. Gover­nours, serve your Masters Tit. 2.9.10. faithfully and diligently, as well in their absence, as in their presence, not for dread of punishment onely, but for conscience sake, knowing that you are bound so to doe by Gods Col. 3.22, 23 24. Commandements. Col 3.20. Disobey not your fathers and mothers, but honour them, 1 Tim. 5.4. helpe them, and please them to your power. Isa. 33.15. Oppresse not, kill not, Tit. 3.2. beate not, neither slaunder, nor hate any man: but 1 Thes. 5.15. Mat. 22.39. love all men, 1 Pet 2.17. speake well of all men, helpe and 1 Iohn 3.17 succour every man, as you may, yea, even your Rom. 12.20. enemies that hate you, that speake evill of you, and that do hurt you. Eph 4.28. Take no mans goods, nor Exod. 20.17. covet your neigh­bors goods wrongfully, but Heb. 5.13. content your selves with that which ye get truely, and also bestow your own goods 1 Tim. 6.18. 2 Cor. 8.12. and 9.7. cha­ritably, as neede and case requireth. Flee 1 Iohn 5.21. Ezek. 14.4. 1 Cor. 10.14. all Idolatry, Deut. 18.10, 11, 12. witchcraft, and Zech. 5.4. perjury, commit no manner of Adul­tery, Eph. 5.3, 4, 5, 6. Fornication, or other unchastnesse, in Mat. 5.28. 1 Cor. 6.15, 16, 18. will, nor in deed, with any other mans wife, widow, or maide, or otherwise. And travelling continually, (during this life) thus in keeping the Commandements of God, (wherein Iohn 15.8. Luke 6.46. standeth the pure, principall and right ho­nour of God, and which wrought in faith, God hath or­dained to be the Mat. 1 [...] 17. Mat. 7.1 [...]. Ps. 119.32. right trade and path way unto heaven) you shall not faile as Christ hath promised, to come to that blessed and everlasting life, where you shall live in glo­ry, and Mat. 25.21. Isa. 51.11. joy with God for ever.

Saint Paul saith to the Ephesians, We are Gods workmanship, created in Christ Iesus unto good Eph. 2.10. workes, which God hath before ordained, that we should walke in them. And to Titus he s;aith: Christ gave himselfe for us that he might redeeme us from all iniquity, and purifie unto himselfe a peculiar [Page 206]people, Tit. 2.14. zealous of good workes. To the Hebrewes he saith: Let us consider one another to provoke unto love, and unto Heb. 10.24. good workes. Iohn the Bap­tist preached, saying: And now also the Axe is laid to the roote of the trees, therfore every tree which bringeth not forth Mat. 3.10. good fruit, is hewen downe, and cast into the fire. Iesus Christ saith: I am the Vine, yee are the Branches: hee that abideth in mee, and I in him, the same bringeth Iohn 15.5, 8, 14, 16. forth much fruit: for without me you can doe nothing. Here­in is my Father glorified, that yee beare much fruit, so shall ye be my Disciples Ye are my friends, if ye doe whatsoever I command you. I have chosen you and ordained you, that you should bring forth fruit, and that your fruit should remaine. Saint Iohn saith: I heard a voyce from heaven, saying unto me, write, Blessed are the dead which die in the Lord, from henceforth, yea, saith the Spirit, that they may rest from their labours, and their Rev. 14.13. workes doe follow them. But without Heb. 11.6. faith (saith the A­postle) it is unpossible to please God: for hee that commeth to God, must beleeve that he is, and that he is a rewarder of them that seeke him diligently. Saint Iames saith: as the body without the spirit is dead, so faith without Iam. 2.26. workes is dead also. Saint Paul saith to Titus: This is a faithfull saying, and these things I will that thou affirme constantly, that they which have beleeved in God, might bee carefull to maintaine Tit. 3.8. good workes: these things are good and profitable unto men. Glorious (saith Salomon) is the fruit of Wisd. 3.15. good labours. The Lord Christ Iesus hath said: The houre is comming, in the which all that are in the Graves shall heare his [Page 207]voyce. And shall come forth, they that have done Iohn 5.29: good, unto the resurrection of life, and they that have done evil unto the resurrection of damnation.

CHAP. 70. Of the Kings Soveraignty, and of bearing faith and true Allegiance to his Majestie, his Heires, and Successors.

IN the booke containing the forme and manner of making and Consecrating Bishops, Priests, and Deacons, in the Service for the ordering of Dea­cons, and in the Rubricke set after the Epistle then to be read, it is delivered, That before the Gospell, the Bishop sitting in a Chaire, shall cause the Oath of the Kings Supremacy, and against the power and authority of all forraigne Potentates, to bee ministred unto every of them that are to be ordered.

The Oath of the Kings Soveraignty.

I A. B. doe utterly testifie and declare in my conscience, that the Kings Highnesse is the only Supreme Governour of this Realme, and of all other his Highnesse Dominions, and Countries, as well in all spirituall or Ecclesiasticall things or causes, as temporall, and that no forraigne Prince, person, Prelate, State or Potentate, hath, or ought to have any Iurisdiction, Power, Superioritie, Prehemi­nence, or Authority Ecclesiastical, or spiritual within this Realme, and therfore I doe utterly renounce & forsake all forraigne Iurisdictions, Powers, Superiorities, and Au­thorities, and doe promise that from henceforth, I shall beare faith and true allegiance to the Kings Highnesse, [Page 208]his Heires and lawfull Successours, and to my power shall assist and defend all Iurisdictions, Priviledges, Prehemi­nencies and Authorities, granted or belonging to the Kings Highnesse, his Heires and Successors, or united and annexed to the Imperiall Crowne of his Realme, so helpe mee God, and the Contents of this booke.

The Oath of Allegiance, as it is expressed in the Booke intituled God and the King.

I A. B. doe truely and sincerely acknowledge, professe, testifie and declare, in my conscience before God and the world; that our Soveraigne Lord King Charles, is law­full and rightfull King of this Realme, and of all other his Majesties Dominions and Countries; and that the Pope neither of himselfe, nor by any Authority by the Church, and Sea of Rome, or by any other meanes with any other, hath any power or Authority, to depose the King, or to dispose any of his Majesties Kingdomes or Dominions; and to authorize any forraigne Prince to invade or annoy him or his Countries, or to discharge any of his Subjects, of their Allegiance & obedience to his Majesty, or to give License or leave to any of them to beare armes, raise tumults, or to offer any violence or hurt to his Majesties Royall person, State or Government, or to any of his Majesties Subjects within his Majesties Domi­nions. Also I doe sweare from my heart, that notwithstan­ding any Declaration, or sentence or Excommunicati­on, or deprivation, made or granted, or to bee made, or granted by the Pope or his Successors, or by any Autho­ritie derived, or pretended to be derived from him, or his Sea, against the said King, his Heires or Successors, or any absolution of the said subjects from their obedience: I will [Page 209]beare faith and true Allegiance to his Majesty; his Heires and Successors, and him and them will defend to the ut­termost of my power, against all conspiracies and attempts whatsoever, which shall be made against his or their per­sons, their Crowne and dignity, by reason or colour of any such sentence, or declaration, or otherwise; and will doe my best indeavour to disclose and make knowne unto his Majesty, his Heires and Successors, all treasons or traiterous conspiracies, which I shall know or heare of, to be against him or any of them. And I doe further sweare, that I doe from my heart abhorre, detest, abjure as impious and haereticall, this damnable Doctrine and position, that Princes which bee excommunicated or de­prived by the Pope, may bee deposed or murthered by their subjects, or any other whatsoever. And I doe be­leeve, and in my conscience am resolved, that neither the Pope, nor any person whatsoever, hath power to absolve me of this oath, or any part thereof, which I acknowledge by good and full authoritie to be lawfully ministred unto mee, and doe renounce all pardons, and dispensations to the contrary. And all these things I doe plainely and sin­cerely acknowledge and sweare, according to these expresse words by me spoken, and according to the plaine and com­mon sense, and understanding of the same words, with­out any equivocation, or mentall evasion, or secret re­servation whatsoever, and I doe make this recognition, and acknowledgement heartily, willingly, and truly upon the true faith of a Christian: So helpe me God.

In the Collect to be read after the ten Com­mandements, we are taught to pray, That wee the subjects unto Gods chosen servant Charles our King & Governour, (duely considering whose Authority hee hath) may faithfully serve, honour, and humbly obey him, in [Page 210]thee, and for thee, according to thy blessed word and ordinance.

In the second part of the T. 1. p. 49. Homily concerning Swearing, it is said: Whereas Zedekias King of Hie­rusalem, had promised fidelity to the King of Chaldea, afterward, when Zedekias contrary to his 2 Chron. 36.13. Oath and Allegiance, did rebell against King Nebuchodono­sor: This Heathen King by Gods permission and suffe­rance, invading the Land of Iurie, and besieging the Ci­ty of Hierusalem, compelled the said Zedekias to flee, and in fleeing tooke him prisoner, slew his sonnes before his face, and put out both his eyes: and binding him with Chains, led him 2 King. 25.7. prisoner miserably into Babylon. Thus doth God shew plainly how much he abhorreth breakers of honest promises, bound by an Oath made in his name.

Concerning the Kings Soveraignty or Suprema­cy, namely, That our most dread Soveraigne Lord King Charles is the onely Supreame Governour of this Realme, and of all other his Highnesse Dominions and Countries, as well in all spirituall or Ecclesiasticall things or causes, as temporall, and that no forraigne Prince, Person, Prelate, State or Potentate, hath, or ought to have any jurisdiction, power, superioritie, pre­heminence, or authority Ecclesiasticall, or Spiritual with­in this Realme, It is evident by considering the Pre­rogative of the Kings of Israel, who were not sub­ject to any forraigne jurisdiction, but had the chiefe power in their Land, and the chiefe government of all estates in it, whether they were Ecclesiasticall or Civill, and likewise in all things or causes, as well Ecclesiasticall as Temporall.

That there was no person above or over them, but God onely, it is manifest by that which Salomon [Page 211]uttered, saying: Eccles. 8.4. Where the word of a King is, there is power: and who may say unto him, what dost thou? That they had power over the high priesthood, yea the rule thereof, Salomons 1 King. 2.26.27.55. deposing of Abiathar and the putting of Zadok in his roume, is proofe suffici­ent. For to shew the Soveraigntie of Kings over the highest degree in the ministerie or Clergie, the holy Scriptures naming of a King or Prince alwaies afore the high priest is a plaine argument. Moses is Exod. 4.29. &c. named afore Aaron, 1 Sam. 11.6.7 Saul afore Samuel, (when Saul was King,) Hag. 1.14. Zerubbabel before Iosedec, &c. Neh. 8.9. Nehemiah which is the Or Gover­nour, as it is rendred in the margent. Radix est [...] et [...] Chal­daice ac Rabbi­nice. Inde in Hi­phil [...] et [...] po­testatemfecit, concessit, permi­sit. Shindelerus refert ad [...] caput, literà [...] omissâ. Tirshatha is named afore Ezra the priest. And that Tirshatha was hee, that ruled matters Ecclesiasticall, and said unto certaine (whom likely hee had put from the priesthood,) That they shoud not eate of the most holy things, till there stood up a priest with Ezra. 2.63. Vrim and In the service of Consecrati­on of Bishops in the Prayer after the Leta­nie then road, the true signi­fication of the words Vrim and Thum­mim is delive­red, namely, truth of Do­ctrine and in­nocencie of life See 1 Esdras. 5.40. Thum­mim. Saint Peter saith, 1 Pet. 2.13.14 Submit your selves unto every ordinance of man for the Lords sake, whe­ther it bee to the King, as Supreme, or unto gover­nours, as unto them that are sent by him, &c. Sa­muel told Saul; that God had made him the 1 Sam. 15.17. See the 37. Ar­ticle of Religi­on. Head of the Tribes of Israel. Therefore our King is Head of the Tribe of Levi, the supreme governour over all degrees and orders of the Clergie in his Majesties Realmes & Dominions, aswell as over all other per­sons. Concerning bearing faith and true allegiance to the Kings Highnesse, his heirs and successors, ac­cording as it is prescribed in the oath of allegiance, it may first bee considered, that in the whole Bible there is no mention of any of Gods people at any time to have done contrary unto such allegiance; but ever to have borne faith and true allegiance un­to [Page 212]to their Soveraigne, the supreme Magistrate over them. The Lord Iesus Christ both by Mat. 12.20.21. precept and also by example taught loyalty to bee perfor­med unto Caesar by all professed Christians, & all o­thers. The Apostle Paul enjoyned Titus to put all professours of Christianity in minde to be Tit. 3.1.2. sub­ject to Principalities, and powers, to obey magi­strates, to bee ready unto every good worke, to speake evill of no man, to bee no brawlers, but gen­tle, shewing all meekenesse unto all men. Almost the whole 13. chapter of the Epistle to the Romanes is a declaration how subject and faithfull, every soule (not excepting any Ecclesiastical person) ought to bee unto his Prince, which beareth the sword, which receiveth tribute and custome. The higher powers unto whom Saint Paul commanded Christians to bee subject for Conscience sake, and to render all their dues, to owe nothing but love and honour, (and hee for to exclude universall ill attempts against ones Soveraigne, saith, Lovework­eth no ill to ones neighbour) were not defenders of the Christian faith; neither were they favorers of the Gospell, the highest powers over 1. Pet. 1.1. Pontus, Ga­latia, Cappadocia, Asia, and Bithynia, unto whom Saint Peter required those to whom hee wrote for to bee loyally subject. If people were not in Con­science bound to bee universally faithfull unto their Soveraigne, the society of mankinde could not con­sist together, but the whole world would in short time bee turned into a wildernesse. To release any from their duty to their superiours was the [...] Marke. 7.7.8, 9, 10, 11, 12, 13. Do­ctrine of the Scribes and Pharises the mortall ene­mies to Christianity, who taught that one having [Page 213]offered a certaine gift, though hee honoured not his father or his mother, should bee free, making there­by the fifth Commandement of God of non effect by that their damnable traditiō. And are not Kings Isa. 49.23. fathers, & Queenes mothers according to the lan­guage of the Holy Scriptures? Saint Peter saith, Feare God, and 1 Pet. 2.17. honour the King. Salomon also saith, Eccles. 10.20. Curse not the King, no not in thy thought. How zealous was David that hee would neither do nor 1 Sam. 24.6.7 and 26.9. suffer to bee done any manner of annoyance towards the Lords annoynted, though he were dis­obedient unto the Law of the Lord! Let any search the whole Scripture, and more especially all the new Testament, and let him observe what manner of innocent life the life of the Christian Religion is prescribed for to bee, or is described there, and he shall plainely see, that it is contrary to the univer­sall Christian Mat. 20.16. Rom. 16.19. Rom. 13.10. 1 Thes. 5.15. 1 Cor. 13.4.5.6.7. nature for any people not to beare such faith and such true allegiance unto their Sove­raigne, as is expressed in the oath of allegiance, and expounded or delivered in the Booke intituled God and the King. What it is to be defective in du­ty towards ones Soveraigne, the Church hath also most divinely declared in the Homily an Exhorta­tion cōcerning good order, & obedience to Rulers and Magistrates, and amply in the Homily against disobedience and wilfull Rebellion: the which de­liverie of holy Church all persons should often read or heare read unto them.

CHAP. 71. Of submission to all Powers inferiour to the Kings Majesty.

IN the first part of the T. 1. p. 69.70. Homily of obedience, it is said: Take away Kings, Princes, Rulers, Magi­strates, Iudges, and such estates of Gods order, no man shall ride or goe by the high way unrobbed, no man shall sleepe in his owne house or bed unkilled, no man shall keepe his wife, children, and possession in quietnesse, all things shall be common, and there must needs follow all mischiefe, and utter destruction both of soules, bodies, goods, and Common wealths. But blessed be God, that we in this Realme of England, feele not the horrible calamities, miseries, and wretchednesse, which all they undoubtedly feele and suffer, that lacke this godly order: and praised be God, that we know the great excellent benefit of God shewed towards us in this behalfe. God hath sent us his high gift, our most deare Soveraigne Lord king Charles, with a godly, wise, and honourable Counsell, with other superiours and inferiours in a beautifull order, and god­ly. Wherefore let us subjects doe our bounden duties, giving hearty thankes to God, and praying for the preser­vation of this godly order. Let us all obey even from the bottome of our hearts, all their godly proceedings, Lawes, Statutes, Proclamations, and Injunctions, with all other godly orders. Let us consider the Scriptures of the Holy Ghost, which perswade and command us all obediently to be subject, first and chiefly to the King Majestie, Supreme Governour over all, and the next to his Honou­rable Counsell, and to all other Noblemen, Magistrates, [Page 215]and Officers, which by Gods goodnesse, be placed and or­dered. In the second part of the T. 2. p. Homily of fast­ing, but it is said; Positive lawes made by Princes, for conservation of their Policie, not repugnant unto Gods Law, ought of all Christian subjects with reverence of the Magistrate to bee obeyed, not onely for feare of pu­nishment, but also (as the Apostle saith) for Rom. 13.5. Conscience sake. Conscience I say, not of the thing which of it owne nature is indifferent: but of our obedience, which by the Law of God we owe unto the Magistrate, as unto Gods mi­nister. That saying of the holy Ghost by Saint Peter confirmeth all: Submit your selves to ever ordi­nance of man for the Lords sake, whether it bee to the King, as supreme, or unto 1 Pet. 2.13.14.15. Governours, as un­to them that are sent by him, for the punishment of evill doers, and for the praise of them that do well. For so is the will of God, that with well doing, yee may put to silence the ignorance of foolish men. Saint Paul exhorteth Timothy, that first all, Suppli­cations, Prayers, Intercessions, and giving of thankes be made for all men: For Kings, and for 1. Tim. 2.1.2.3. all that are in authority, that wee may lead a quiet and a peaceable life in all godlinesse and honesty. The A­postle saith to the Hebrewes: Heb. 13.17. Obey them that have the rule over you. The Lord hath commanded his people by Moses, saying: If there arise a matter too hard for thee in judgement, between blood and blood, betweene plea and plea, and between stroke and stroke, betweene matters of controversie with­in thy gates: Then shalt thou arise, and get thee up into the place, which the Lord thy God shall choose: And thou shalt come unto the Priests the Levites, and unto the Deut. 17.8. &c. Iudge that shall be in those [Page 216]dayes, and enquire, and they shall shew thee the sentence of judgement. And thou shalt doe accor­ding to the sentence which they of that place (which the Lord shall choose) shall shew thee, and thou shalt observe to doe according to all that they en­forme thee, &c. In the Book of Ioshua there is recor­ded an example of profession of obedience, where the people answered Ioshua, saying: Ios. 1.17.18. All that thou commandest us, wee will doe, and whithersoever thou sendest us, wee will goe. According as we hearkened unto Moses in all things, so will wee hearken unto thee: only the Lord thy God be with thee as he was with Moses. Whosoever he be that doth rebell against thy commandement, and will not hearken unto thy words, in all that thou com­mandest him, hee shall bee put to death; onely bee strong and of a good courage. That which is after­ward mentioned concerning the obedience of the Reubenites, Gadites, and the halfe Tribe of Manasseh is written for all professed Christians to marke for an example, the which Ioshua spake and said unto them: Yee have keept all that Moses the servant of the Lord commanded you, and have obeyed my voice in Ios. 22.1.2. all that I commanded you. Salomons say­ing is hereto considerable: I counsell thee, to keepe the Eccles. 8.1. Kings commandement, and that in regard of the oath of God. Yea for to maintaine peace, and to avoide giving of any the least offence to such as are in office, it is the duty of Christians to condis­cend unto the performance of any indifferent mat­ter, though there be no expresse Law or statute re­quiring the same. And this may appeare to bee a subjects duty, from the precept of Christ, who [Page 217]knowing that tribute was there properly to be paid by strangers, and that the Children were free: not­withstanding (saith hee) lest wee should Mat. 17.24, 25, 26, 27. offend them, pay thou for mee and for thine owne selfe.

CHAP. 72. Of Magistrates duties in generall.

IN the Prayer for the whole estate of Christs Church militant here in earth, the dutie of Magi­strates is signified, where it is said: And grant unto his whole Counsell, and to all that be put in Authoritie under him, that they may truly and indifferently mini­ster Iustice, to the punishment of wickednesse and vice, and to the maintenance of Gods true religion and vertue. Likewise in the Letany, where it is said: That it may please thee to blesse and keepe the Magistrates, gi­ving them grace to execute justice, and to maintaine truth.

In the second part of the T. 1. p. 44, 45. Homily of Charity, it is said: As every loving father correcteth his natu­rall sonne, when he doth amisse, or else hee loveth him not: So all governours of Realmes, Countries, Townes, and Houses, should lovingly correct them which be offen­ders, under their governance, and cherish them which live innocētly, if they have any respect either unto God or their office, or love unto them of whom they have gover­nance. And such rebukes and punishments of them that offend, must be done in due time, lest by delay, the offen­ders fall headlong into all manner of mischiefe, and not onely bee evill themselves, but also doe hurt unto many men, drawing other by their evill example, to sinne and [Page 218]outrage after them. As one Theefe may both robbe many men, and also make many Theeves and one seditious per­son may allure many, and annoy a whole Towne or Coun­trey. And such evill persons that be so great offenders to God, and the Common-weale, charity requireth to bee cut from the body of the Common-weale, lest they corrupt other good and honest persons: like as a good Surgion cut­teth away a rotten and festered member, for love hee hath to the whole body, lest it infect other members adioy­ning to it.

In the T. 2. p. 254, 255. Homily against idlenesse, it is said: God of his mercy put it into the hearts and mindes of all them that have the sword of punishment in their hands, or have families under their governance to labour for to redresse this great enormitie, of all such as love idlely and vnprofitably in the Common-weale, to the great dishonour of God, and the grievous plague of his silly people. To leave si [...]e unpunished, and to neglect the good bringing vp of youth, is nothing else but to kindle the Lords wrath a­gainst us, and to heape plagues upon our owne heads. Let all Officers therefore looke straitly to their Charge. Let none maintain vagabonds & idle persons, but deliver the Realme and their housholds from such noysome loyterers, that idlenesse the mother of all mischiefe, being cleane ta­ken away, Almighty God may turne his dreadfull anger away from us, and confirme the covenant of peace upon us for ever.

Exod. 18.21. Iethro signified to Moses of what affection Go­vernours should be, saying, Thou shalt provide out of all the people able men, such as feare God, men of truth, bating covetousnesse, &c. So King Ieho­shaphat in saying to the Iudges: 2 Chron. 19.6, 7, 11. Take heed what you doe: for yee judge not for man, but for the [Page 219]Lord who is with you in the judgement, wherefore now, let the feare of the Lord bee upon you, take heed and doe it: for there is no iniquitie with the Lord our God, nor respect of persons, nor taking of gifts. Deale couragiously, and the Lord shall bee with the good. The Prophet David saith: Ps. 82.1, 2, 3, 4, 6, 7. God standeth in the congregation of the mighty: hee judgeth among the gods. How long will ye judge unjustly: and accept the persons of the wicked? Defend the poore and fatherlesse: doe justice to the afflicted and needy: deliver the poore and nee­dy: rid them out of the hand of the wicked. I have said, Yee are gods: and all of you are the Children of the most High: but ye shall dye like men, and fall like one of the Princes. In the booke of Wis­dome it is said unto Rulers: Wisd. 6.4, 5, 6 Because being Ministers of his Kingdome, you have not judged aright, nor kept the Law, nor walked after the Counsell of God, horribly and speedily shall hee come upon you: For a sharpe judgement shall bee to them that bee in high places. For mercy will soone pardon the meanest: mighty men shall bee mightily tormented. It is recorded of Mordicai the Iew being advanced next unto King Ahasuerus, that he sought the Est. 10.3. wealth of his people, and spake peace unto all his Seed. Blessed are they that keepe judgement: and hee that doth Ps. 106.3. righteousnesse at all times: saith David. But saith Isaiah: Woe un­to them that Isa. 10.1, 2. decree unrighteous Decrees, and that write grievousnesse which they have prescribed: to turne aside the needy from judgment, and to take away the right from the poore of the people, that widowes may be their prey, and that they may [Page 220]rob the fatherlesse. The Lord saith by Moses: Exod. 23.2, 3, 8. Deut. 16.18, 19.20. Thou shalt not follow a multitude to doe evill: neither shalt thou speake in a cause, to decline after many, to wrest judgement. Neither shalt thou counte­nance a poore man in his cause. The Iudges and Of­ficers shall judge the people with just judgement. Thou shalt not wrest judgement, thou shalt not re­spect persons, neither take a gift: for a gift doth blinde the eyes of the wise, and pervert the words of the righteous. That which is altogether just shalt thou follow. Paul saith to the Thessalonians: Wee command you brethren in the name of our Lord Iesus Christ. That yee with-draw your selves from every brother that walketh disorderly, and not after the tradition which he received of us. For even when we were with you, this we commanded you, That if any man would not worke, 2 Thes. 3.10. nei­ther should hee eate. It is a saying, and observed out of Moses Law: There should be no Deut. 15.4. begger in Israel.

CHAP. 73. Of Swearing.

IN the T. 1. p. 45. Homily against Swearing and perjury, it is said: When Iudges require oaths of the people for declaration or opening of the truth, or for execution of Iustice, Swearing is lawfull. Also when men make faith­full promises with calling to witnesse of the name of God, to keepe covenants, honest promises, statutes, lawes, & good customes, as Christian Princes doe in their conclusions of peace, for conservation of Common-wealths, and private [Page 221]persons promise their fidelity in Matrimony, or one to another in honesty and true friendship: and all men when they doe sweare to keepe common lawes, and locall statutes, and good customes, for due order to bee had and continued among men, when subjects doe sweare to bee true and faithfull to their King and Soveraigne Lord, and when Iudges, Magistrates and Officers sweare truly to execute their Offices, and when a man would affirme the truth, to the setting forth of Gods glory, (for the salvati­on of the people) in open preaching of the Gospell, or in giving of good Counsell privately for their soules health: All these manners of swearing, for causes necessarie and honest, be lawfull. But when men doe sweare of cu­stome, in reasoning, buying and selling, or other dayly communications, (as many be common and great swea­rers) such kinde of swearing is ungodly, unlawfull, and forbidden by the Commandement of God. For such swear­ing is nothing else but taking of Gods name in vaine. P. 46, 47. Afterward it is said: Whosoever sweareth when he is required of a Iudge, let him be sure in his conscience that his oath have three conditions, and hee shall never need to be afraid of perjury. First, hee that sweareth, must sweare truly, that is, he must (setting apart all fa­vour and affection to the parties) have the truth onely before his eyes, and for love thereof, say and speake that which he knoweth to be truth, and no further. The second is, he that taketh an oath, must doe it with judgement, not rashly and unadvisedly, but soberly, considering what an oath is. The third is, he that sweareth must sweare in righteousnesse: that is, for the very zeale and love which he beareth to the defence of innocency, to the main­tenance of the truth, and of the righteousnesse of the matter or cause: all profit, disposits all love and fa­vour [Page 222]unto the person for friendship, or kindred laid apart. That in communication wee ought not to sweare, Christs words doe declare, where he saith; Mat. 5.34, 35, 36, 37. Sweare not at all, neither by heaven, &c. (by no creature) But let your communication be yea, yea: nay nay: for whatsoever is more then these, commeth of e­vill. The which Scripture, as it forbiddeth all manner of swearing in communication; so it for­biddeth to sweare at any time by any thing, excep­ting the name of God onely. The Lord saith to the Israelites by Ieremiah: How shall I pardon thee for this? thy Children have forsaken me, and Ier. 5.7. sworne by them that are no gods.

In the second part of the P. 50. Homily of swearing, it is most memorably said: To the intent you should know how great and grievous an offence against God wilfull perjury is, I will shew you what it is to take an oath before a Iudge upon a booke. First, when they laying their hands upon the Gospell booke, doe sweare truly to enquire, and to make a true presentment of things wherewith they be charged, and not to let from saying the truth and do­ing truly, for favour, love, dread or malice of any person, as God may helpe them, and the holy Contents of that booke: They must consider, that in that booke is contai­ned Gods everlasting truth, his most holy and eternall Word, whereby we have forgivenesse of our sinnes, and be made inheritours of heaven, to live for ever with Gods Angels and Saints, in joy and gladnesse. In the Gospell booke is contained also Gods terrible threats to obstinate sinners, that will not amend their lives, nor beleeve the truth of Gods holy Word, and the everlasting pain prepa­red in hell for Idolaters, Hypocrites, for false and vaine swearers, for perjured men, for false witnesse barers, [Page 223]for false condemners of innocent and guiltlesse men, and for them which for favour, hide the crimes of evill doers, that they should not be punished. So that whosoever wil­fully for sweare themselves upon Christs holy Evangely, (or Gospell) they utterly forsake Gods mercy, goodnesse, and truth, the merits of our Saviour Christs Nativity, Life, Passion, Death, Resurrection and Ascension, they refuse the forgivenesse of sinnes, promised to all penitent sinners, the joyes of heaven, the companie with Angels and Saints for ever. All which benefits and comforts are promised unto true Christian persons in the Gospell. And they so being forsworne upon the Gos­pell, doe betake themselves to the devills service, the ma­ster of all lies, falshood, deceit, and perjurie, provoking the great indignation and curse of God against them in this life, and the terrible wrath and judgement of our Saviour Christ, at the great day of the last judgement, when he shall justly judge both the quicke and the dead, according to their workes. For whosoever forsaketh the truth, for love or displeasure of any man, or for lucre and profit to himselfe, doth forsake Christ, and with Iudas betray him. And although such perjured mens falshood be now kept secret, yet it shall be opened at the last day, when the se­crets of all mens hearts shall be manifest to all the world. And then the truth shall appeare, and accuse them: and their owne conscience, with all the blessed company of hea­ven shall beare witnesse truely against them. And Christ the righteous Iudge shall then justly condemne them to everlasting shame and death. As in a great part of the booke intituled God and the King, we may find much divine instruction concerning taking a lawful oath, so where there is delivered the nature of an oath in generall, it is much remarkeable. It is * there said, [Page 224]An oath is a most sacred bond, and with a secret terrour imprinted by the immediate singer of God in the taking thereof, doth so straitly oblige the inmost soule and consci­ence, that although many men bee obdurate unto other grievous sinnes: yet they will be tender and sensible of the violation of an oath. Very often (saith Saint Augu­stine) men provoke their wives whom they suspect to bee adulterous, to cleere themselves by an oath, which they would not doe, unlesse they did beleve that those which feare not adultery, may feare perjurie: For indeed (saith hee) some unchast women which have not feared to deceive their husbands by wantonnesse, have beene afraid to use God unto them as a witnesse of their chastitie. When one layeth his hands upon the Gos­pell booke, and signifieth that according as he testi­fieth the truth, so he expecteth and desireth helpe from God and the contents of that booke, he swea­reth by, or taketh for witnesse the everlasting word of the Lord Iesus Christ, in praying for benefit by that word, according as then hee beareth witnesse unto the truth. To sweare therefore by the everla­sting word of God is an high oath. For David saith, Thou hast magnified thy word Psal. 138.2. above all thy name.

CHAP. 74. Of Honouring the Ministery.

IN the Preface afore the booke of ordering Bi­shops, Priests, and Deacons, it is said; That from the Apostles time, there hath beene these orders of Mi­nisters in Christs Church, which officers were evermore in p. 18. [Page 225] had in such reverent estimation, that no man by his owne private authority, might presume to execute any of them, except he were first called, &c. In the rubricke afore the Service for the ordering of Deacons, it is said; First, when the day appointed by the Bishop is come, there shall be an exhortation, declaring the duty and office of such as come to be admitted Ministers, how necessarie such orders are in the Church of Christ, and also how the people ought to esteeme them in their vocation. Saint Paul said to the Thessalonians, Wee beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you: and to esteeme them very 1 Thes. 5.12, 13. highly in love for their workes sake. And unto Timothy he saith; Let the Elders that rulewell, be counted worthy of 1 Tim. 5.17. dou­ble honour, especially they who labour in the word and doctrine. And unto the Corinthians hee saith: Let a man so 1 Cor. 4.1.2. account of us, as of the Ministers of Christ, and Stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithfull. Iesus the sonne of Syrach saith, Feare the Lord with all thy soule, and Eccsus. 7.29, 30, 31. reverence his Priests. Love him that made thee, with all thy strength, and forsake not his Ministers. Feare the Lord, and honour the Priest: and give him his por­tion, as it is commanded thee, &c. The Lord saith in his Law: Take heed to thy selfe, that thou Deut. 12.9. for­sake not the Levite, as long as thou livest upon the earth. Saint Paul saith to the Galathians: Let him that is taught in the Word, Gal. 6.6. communicate unto him that teacheth, in all good things. And unto Timothy he saith: The labourer is 1 Tim. 5.17, 18. worthy of his reward. To the Corinthians he saith: The Lord [Page 226]hath ordained, that they which preach the Gospell, should 1 Cor. 9.14. live of the Gospell. It is written that Melchisedek having ministred to Abraham bread and wine, and having blessed him, Abraham gave him Gen. 14.20. Tithes of all. It is recorded of certaine women, whom Iesus had healed of evill spirits, and infirmi­ties, Mary Magdalen, and Ioanna the wife of Chuza, Herods Steward, and Susanna, and many others to have ministred unto Christ of their Luk. 8.2, 3. substance. It is also written, that when people went to a man of God for to receive information, they caried some 1 Sam. 9.7, 8. 1 Kings 14.3. 2 Kings 8.8. present with them, as a token of due thankfulnesse. The Ministers of Almighty God are to be Heb. 13.17. Deut. 17.12. obeyed, to bee Hag. 2.11. Mal. 2.7. consulted with, diligently to bee Neh. 8.3. Acts 10.33. Ecclus. 8.8, 9. Psal. 84.10. and 121.1. heard when they teach, to be credited. People may not Hos. 4.4. strive with them, but ought so much as they may, to 1 Cor. 16.11. preserve them from being despised, and from being put in feare. Also the blessing with which the Priests of God doe Num. 6.23.24, 25, 26, 27. Ezech. 44.30. blesse people, is much to be regarded.

CHAP. 75. Of using the Perambulation of the Circuit of the Parish, called going a Procession.

IN the T. 2. p. 234. Homily an exhortation to bee spoken to such Parishes, where they use their Perambulati­on in Rogation weeke, for the oversight of the bounds and limits of their Towne, it is said; Al­though we be now assembled together (good Christian peo­ple) most principally to laud and thanke Almighty God for his great benefits, by beholding the fields replenished [Page 227]with all manner of fruit, to the maintenance of our corpo­rall necessities, for our food and sustenance, and partly al­so to make our humble suits in prayers to his fatherly pro­vidence, to conserve the same fruits in sending us seaso­nable weather, whereby we may gather in the said fruits, to that end for which his fatherly goodnesse hath provi­ded them: yet have we occasion secondarily given us in our walkes on those dayes, to consider the old ancient bounds & limits belonging to our Township, and to other our neighbours bordering about us, to the intent that wee should be content with our owne, and not contentiously strive for others, to the breach of charity, by any incroch­ing one upon another, for claiming one of the other, fur­ther than that in ancient right and custome our forefa­thers have peaceably laid out unto us for our commodity and comfort. p 235. Thou shalt not (commandeth Almighty God in his Law) remove thy neighbours Deut. 19.14. marke, which they of old time have set in their inheritance. Thou shalt not (saith Pro. 22.28. Prov. 23.10.11. Solomon) remove the ancient bounds which thy fathers have laid. And lest wee should esteeme it to be but a light offence so to doe, we shall understand, that it is reckoned among the curses of God pronounced upon sinners. Accursed be he (saith Almighty God by Moses) who Deut. 27 17. removeth his neighbours doles and markes, and all the people shall say, answering Amen thereto, as ratifying that curse upon whom it doth light. They doe much pro­voke the wrath of God upon themselves, which use to grinde upon the doles and markes, which of ancient time were laid for the division of meeres and balkes in the fields, to bring the owners to their right. They doe wic­kedly which doe turne up the ancient terries of the fields, that old men before times with great paines did tread out, whereby the Lords records (which be the tenants Evi­dences) [Page 228]be perverted and translated sometime to the dis­heriting of the right owner, to the oppression of the poore fat herlesse, or the poore widow. The p 237. Homily also de­livereth, that men should not plough and grate upon their neighbours land that lyeth next them, that they should not plough up so nigh the common balkes and walks which good men before time made the greater and broader, part­ly for the commodious walke of his neighbour, partly for the better shacke in harvest time, to the more comfort of his poore neighbours cattell. And that beere balkes wher­in the corps should be caried to the Christian sepulture, should not be pinched at, but inviolably kept unto that pur­pose. Also that all such encroachments should be looked on, and considered in the dayes of Perambulation. The high wayes then are also to be considered in your walkes, to un­derstand where to bestow your dayes workes, according to the good statutes provided for the same. Whereas it is a custome at certaine places in the Procession to reade a Gospell, that peoples minds may receive in­struction and their soules have food in their going, is it not done for the 1 Cor. 10.31. glory of God and the edifi­cation of the company? It is written in the booke of Nehemiah, that the congregation of Israel made Neh. 8.14, 15, 16, 17, 18. boothes abroad in the ayre, and sate under the boothes. And day by day from the first day unto the last day (of the boothes feast) hee read in the booke of the Law of God. It is not a sinne to read some portion of scripture unto people in the fields, neither is it a transgression for Christian people to say some prayer there, alwayes provided, that no­thing be done contrary to the law Ecclesiasticall or temporall of the Realme wherein we live, and that what we doe, be by common authority an allowed [Page 229]custome. It is written in the Acts, that by a Acts. 16.13. rivers side prayer was sometimes made, and that people there received some instruction. In the booke of Canticles the Church of Christ saith thus concerning Iesus Christ: I am my beloveds, and his desire is towards me. Come, my beloved, let us goe forth into the Song. 7.10, 11, 12. field: let us lodge in the villages. Let us get up earely to the vineyards, let us see if the vine flourish, whether the tender grape appeare, and the pomegranats bud forth: there will I give thee my loves: That is, there will I say, O Lord our Lord, how excellent is thy name in Psal. 8.3.6, 7.8, 9. all the earth: there will I give thanks unto thee, and Psal. 92.1.4. sing praises unto thy name, O most High: I will there triumph in the workes of thy hands. Concerning peoples making the signe of the Crosse at such places, where it is to be knowne that their parish bounds doe end; what marke or signe is so fit to be made? It is the Chri­stian signe: It is the marke wherewith wee were signed when we were baptized: The Crosse of our Lord Iesus Christ is that wherein wee should all Gal. 6.14. glory: And why may we not use the signe therof in such occasiōs as Publike Authority alloweth? In the thirtieth Canon of the Church, it is said; That the honour and dignity of the name of the Crosse, begat a reverend estimation even in the Apostles time (for ought that is knowne to the contrary) of the signe of the Crosse: which the Christians shortly after used in all their actions, thereby making an outward shew and profession even to the astonishment of the Iewes, that they were not ashamed to acknowledge him for their Lord and Saviour, who di­ed for them upon the Crosse. Reade hereto the Chap­ter concerning Ceremonies, why some bee abo­lished, [Page 230]and some reteined, that is set in the begin­ning of the Common Prayer booke.

CHAP. 76. Of Almes deeds.

IN first part of the T. 2. p. 154. Homily of Almes-deeds, it is said; Amongst the manifold duties that Almighty God requireth of his faithfull servants the true Christi­ans, by the which he would that both his name should bee Ioh. 15.8. glorified, and the 2 Pet. 1.10.5, 6, 7. certainty of their vocation declared, there is none that is either more acceptable unto him, or more profitable for them, then are the Mic. 6.8. workes of mercy and pity shewed upon the poore, which be afflicted with a­ny kind of misery. In the third part of the T. 2. p. 74. Homily against perill of Idolatry, there is alleaged a saying out of Clemens an ancient godly Writer, viz. If you will truely honour the Image of God, you should by do­ing well to man, honour the true Image of God in him. For the Image of God is in every man: but the likenesse of God is not in every one, but in those onely which have a godly heart and pure minde. If you will therefore truely honour the Image of God, wee doe declare to you the truth, that ye doe well to man, who is made after the Image of God, that you give 1 Pet. 2.17. honour and reverence un­to him, and refresh the hungry with meat, the thirstie with drinke, the naked with clothes, the sicke with atten­dance, the stranger harbourlesse with lodging, the Mat. 25.42, 43, 44, 45. pri­soners with necessaries: and this shall bee accounted as truly bestowed upon God. And these things are so directly appertaining to Gods honor, that whosoever doth not this, shall seeme to have Prov. 14 31. reproached and done villany to the Image of God.

In the third part of the T. 1. p. 67. Homily against the feare of death, it is said: While wee have time (as Saint Paul exhorteth) let us doe good unto Gal. 6.10. all men, and not Mat 6.19. lay up our treasures in earth, where rust and mothes corrupt it, which rust (as Saint Iames saith) shall beare Iam. 5.3. witnesse against us at the great day, condemne us, and shall (like most burning fire) torment our flesh. Let us beware therefore (as we tender our owne wealth) that we be not in the number of those miserable, covetous, and wretched men, which Saint Iames biddeth Iam. 5.1. mourne and lament for their greedy gathering, and ungodly keeping of goods. Let us be wise in time, and learne to follow the wise Luke. 16.8. example of the wicked Steward. Let us study daily and diligently to shew our selves to be the true honourers and lovers of God, by Ioh. 14.15.21.23.24. keeping of his Commandements, by doing of 1 Thes. 5.15. good deeds unto our needy neighbours, Rom. 12.13. Re­lieving by all meanes that we can, their poverty with our abundance and plenty, their 1 Pet. 4.10. Iam. 5.19.20. Isa. 30.4. Ignorance with our wise­dome and learning, and 1 Thes. 5.14. Isa. 1.17. comfort their weakenesse with our strength and authority, calling all men backe from evill doing by Lev. 19.17. godly counsell and good Phil. 2.15.16. Mat. 5.16. 1 Tim. 4.12. example, Gal. 6.9. Rev. 2.10. per­severing still in well doing, so long as we live. In the fourth part of the T. 2. p. 237. Homily for Rogation weeke, it is said: Love equitie, and Prov. 15.9. Ier. 8.24. Wis. 1.1. Micah. 6.8. Mat. 23.23. righteousnesse, ensue mercie and charity, which God most Lev. 19.9.10. Lev. 23.22. Dout. 24.19.20.21.22. requireth at our hands. Which Almighty God respecting chiefly, in making his Civill Lawes for his people the Israelites, in charging the owners not to gather up their Corne too nigh at harvest season, nor the Grapes and Olives in gathering time, but to leave behind some eares of Corne for the Lev. 19.9.10. Lev. 23.22. Dout. 24.19.20.21.22. poore Glea­ners. By this hee meant to induce them to pitty the Poore, to relieve the needy, to shew mercie and kindnesse. It cannot bee Prov. 19.17. lost, which for his sake is distributed to the [Page 232]Poore. For hee which 2 Cor. 9.10. ministreth seed to the sower, and bread to the hungry, which sendeth downe the early and latter Iam. 5.7. raine upon your fields, so to Prov. 3.10. fill up the Barnes with Corne, and the Wine-presses with Wine and Oyle, he, I say, who Luk. 14.13.14 recompenceth all kinde of benefits in the resurrection of the just, he will assuredly recompence Mat. 10.42. all mercifull deeds shewed to the needy, howsoever un­able the poore is, upon whom it is bestowed. Iesus Christ said to the Pharises: But rather give Luke. 11.41. Almes of such things as you have: And behold, all things are cleane unto you. The Prophet Daniel said unto Nebuchadnezzar; Breake off thy sinnes by righte­ousnesse, and thine iniquities by Dan. 4.27. shewing mercy to the poore; if it may be a lengthning of thy tran­quillity. The Church hath gathered most memora­ble sentences out of the Scripture concerning Almes-giving, and inserted them betweene the Nicene Creed & the prayer for the whole estate of Christs Church Militant here on earth, and in the rubricke immediately following it addeth; Thē shall the Church-wardens or some other by them appointed, ga­ther the devotion of the people, and put the same into the Poore mans Boxe, &c. Where Almes-giving is said to bee devotion, because it is a maine duty in the Christian Religion, as S. Iames saith: Pure religion and undefiled before God and the Father, is this, To Iam. 1.27. visit the Fatherlesse and Widows in their affliction, and to keepe ones selfe unspotted from the world. The praise of Cornelius is, That he was a devout man, and one that feared God with all his house, which gave much Acts. 10.24. Almes to the people, and prayed to God alway. The praise of Dorcas is, that shee was full of good workes and Acts 9.36. Almes deeds [Page 233]which shee did. Cast thy Eccles. 11.12. bread (saith Salomon) upon the waters: For after many dayes thou shalt finde it. A good man ( saith David) hath dispersed, hee hath given to the poore: his righteousnesse en­dureth for ever. Saint Iohn saith: 1 Ioh. 3 17. Whoso hath this worlds good, and seeth his brother hath need, & shutteth up his bowles of compassion from him; how dwelleth the love of God in him? Tobias saith, Give Tob. 4.7.8. &c. Almes of thy substance, and when thou givest Almes, let not thine eyes be envious, neither turne thy face from any poore, and the face of God shall not be turned away from thee. If thou hast abun­dance, give Almes accordingly; if thou have but a little, bee not afraid to give according to that little, &c. For the farthing which the poore wid­dow gave, was greatly Mark. 12.42.43.44. accepted: as testifieth Iesus Christ the truth eternall. Let every true Christian diligently often reade through the whole Homily of Almes-deeds.

CHAP. 77. Of Fasting.

IN the first part of the T. 2 p 81. Homily of Fasting, it is said: The life which we live in this world is of the free benefit of God Rev. 2.2 [...]. 2 Cor. 5.15. lent us, yet not to use it at our plea­sure, after our owne fleshly will: but to trade over the same in those workes which are beseeming them, that are become 2 Cor. 5.17. new creatures in Christ. And P. 82. There are two sorts so Fast­ing. afterward it is said: Fasting, which is found in the Scriptures, is of two sorts. The one outward, pertaining to the body; the other inward, in the heart and minde. This outward Fast, is an abstinence from meate, drinke, and all naturall Ps. 112.6. 2 Cor. 9.9. [Page 234] food, yea, from all delitious Isa. 58.3. pleasures and Leu. 23.29. delectati­ons worldly. When this outward Fast pertaineth to one particular man, or to a few, and not the whole number of the people, for causes which hereafter shall be declared, then it is called a private Fast: But when the whole multitude of men, women, and children, in a towne-ship City, yea; though a whole country do fast, it is called a pub­like Fast Such was that Fast which the whole Multitude of the children of Israel were cōmanded to keep the Leu. 23.27.28.29.30.31.32. tenth day of the seventh moneth, because Almighty God ap­pointed that day to be a cleansing day, a day of atonement, a time of reconciliation, a day wherein people were clean­sed from their sinnes. The order and manner how it was done, is written in 16. and 23 Chapters of Leviticus. That day the people did lament, mourne, weepe, and be­waile their former sinnes. And whosoever upon that day did not humble his soule, bewailing his sinnes, as is said, abstaining from all bodily food, untill the even­ing, that soule (saith Almighty God) should be destroyed from among his People. And then P. 83. afterward the ground of Fasting is delivered, where it is said: upon the ordinance of this generall Fast, good men tooke occasion to appoint to themselves private Fasts, at such times as they did either earnestly lament and bewaile their sinfull lives, or did addict themselves to more fer­vent Prayer, that it might please God to turne his wrath from them, when either they were admonished and brought to the consideration thereof by the Preaching of the Pro­phets, or otherwise when they saw Iohn 3.5.6.7 8.9. present danger to hang over their heads. This sorrowfulnesse of heart, joyned to Fasting, they uttered sometime by their outward behaviour and gesture of body, putting on Neh. 9.1. sackcloth, sprinkling themselves with Est. 4.3. ashes and Ios. 7.6. dust, and [Page 235]sitting or lying upon the z 2 Sam. 1 2.16. earth. For when good men feele in themselves the heavie burden of sinne, see dam­nation to be the reward of it, and behold with the eye of their minde the horrour of hell, they Ps. 119.120. Ps. 143. [...]. [...].7. tremble, they quake, and are inwardly touched with sorrowfulnesse of heart for their offences, and cannot but accuse themselves and open this their griefe unto Almighty God, & call unto him for Ps. 51.1. &c. mercy. This being done seriously, their minde is so occupied, partly with sorrow and heavinesse, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meate and drinke is laid apart, and lothsomnesse of all worldly things and pleasures commeth in place, so that nothing then liketh them more, than to weepe, to lament, to mourne, and both with words and behaviour of body, to shew thēselves weary of this life. And P. 86.87. There are three ends' whereto Fasting should bee directed. afterward it is delivered, That there be three ends, whereunto if our Fast be dire­cted, it is then a worke profitable to us, and accepted of God. The first is to chastise the flesh, that it be not too wanton, but tamed and brought into subjection, to the spi­rit. This respect had Paul in his Fast, when he said, I 1 Cor. 9.27. chastise my body, and bring it into subjection lest by any meanes it commeth to passe, that when I have preach­ed to other, I my selfe be found a cast-away. The second, that the spirit may be more earnest and fervent to prayer, To this end fasted the Acts. 13.3. Prophets and Teachers that were at Antioch, before they sent forth Paul and Barnabas to preach the Gospell. The same Apostles fasted for the like purpose, when they Acts. 14.23. commended to God, by their ear­nest prayers, the congregation, which were at Antioch, Pysidia, Iconium, and Lystra, as we read it in the Acts of the Apostles. The third, that our Fast be a testimo­ny and witnesse with us before God, of our humble sub­mission [Page 236] to his High Majesty, when we confesse & acknow­ledge our sinns unto him, and are inwardly touched with sorrowfulnes of heart, bewailing the same in the affliction of our bodies. The Church of England hath appointed sundry times for Fasting more or lesse. We are willed to fast at least from one meale every Eeve of such Saints dayes, as the Kalender set afore the Common Prayer sheweth. Wee are to Fast the whole day, Of times when we ought to fast. when a general publike Fast is enjoyned, to continue all the day without meate and drinke, till after Evening Prayer, even untill night. In the common Almanacke it is delivered, that upon the Wednesday, Friday, and Saturday of every Ember weeke, a Fast is to be observed: And some say, that upon the Munday in every such weeke also. And the 31 Canō rendreth a reasō why fasting is to be in the foure Ember weekes; namely, because then prayer is to be made unto God after an especiall manner, for to send downe his Holy Spirit into those, which receive holy orders on the Sunday next following. For the foure solemne times appointed for the ma­king of Ministers are the foure Sundaies immedi­ately following the Ember weekes. It is also a cu­stome to Fast on Ash wensday, and likewise on good Friday. And the Epistle and Gospell appoin­ted for the first day of Lent, doe make mention of Fasting, and from thence we may learne to begin Lent with Fasting, at least from one meale on that day. The Collect for the Sunday of Lent doth ve­ry divinely informe us concerning Fasting, saying; O Lord, which for our sake didst fast Mat 4.2. forty dayes and forty nights: give us grace to use such 1 Pet. 2.11. 1 Pet. 4.1.2.3, abstinence, that our flesh being subdued to the Spirit, wee may ever [Page 237]obey thy godly motions in righteousnesse and true holi­nesse. The fasting prescribed to bee observed all the Lent, is an abstinence from flesh, an usual abstai­ning from that which doth cherish blood with blood: according as Daniel signifieth to have abstai­ned, saying: I Dan. 10.2, 3. Daniel was mourning three full weekes. I ate no pleasant bread, neither came flesh nor wine in my mouth. It is observed also that in ancient times, in keeping a publike or private fast, people tooke an austere repast, some coorse fare in the Evening after abstinence the whole day. As some doe in these times. For, to forfeit a Noones meale, and then to recompence themselves at night, was not their use.

Now concerning other fastings & at other times, read the whole Homily of the same. The Lord saith by his Prophet Ioel, Ioel 2.12, 13, 15. Turne ye even to me with all your heart, and with fasting, &c. Gather the peo­ple: sanctifie the congregation: assemble the El­ders: gather the Children, and those that sucke the breasts: let the Bridgroome goe forth of his Cham­ber, and the Bride out of her Closet. The Ionah 3.7, 8. fast of the Ninevites is thus proclaimed to bee: Let neither man nor beast, herd nor flocke taste any thing, let them not feed nor drinke water: But let man and Beast be covered with Sackcloth, and cry mightily unto God: yea, let them turne every one from his evill way, and from the violence that is in their hands. The Lord by Isaiah signifieth the true use of fasting by Isa. 58.3, 4, 5, 6, 7. reproving the Iewes for their neglect of the same, saying: Behold, in the day of your fast you finde pleasure, and exact all your labours. Behold, yee fast for strife and debate, and to smite with the [Page 238]fist of wickednes: ye shall not fast as ye doe this day, to make your voyce to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soule? is it to bow downe his head as a Bulrush? and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? Is not this the fast that I have chosen? to loose the bands of wickednesse, to undoe the hea­vie burdens, and to let the oppressed goe free? and that yee beake every yoake? is it not to deale thy bread to the hungry, and that thou bring the poore that are cast out, to thy house? when thou seest the naked, that thou cover him; and that thou hide not thy selfe from thine owne flesh?

Moreover, that there ought to be made fervent prayer in the fasting dayes of the foure Ember­weekes, it is signified in an Exhortation at the con­secrating of an Elected Bishop, where the Archbi­shop saith: Brethren, it is written in the Gospell of Saint Luke, that our Saviour Christ, continued the Luke 6.12, 13. whole night in the prayer, or ever that hee did choose and send forth his twelve Apostles. It is written also in the Acts of the Apostles, that the Disciples which were at Antioch did Act. 13.1, 2, 3. In every so­lemne fast wee ought to give some almes. fast and pray, or ever that laid hands up­on, or sent forth Paul and Barnabas. Whereas Isaiah signifieth, that the use which is to be made of fa­sting is charitablenesse, some observe, that when one fasteth, hee is to give somewhat to the poore, what hee hath spared from his owne selfe, to let some poore member or members of Christ, to bee comforted therewith.

CHAP. 78. Of Conversion, Repentance, and Regeneration.

IN the T. 1. p. 53. Homily concerning Falling from God, it is said out of Saint Origen, He that with minde, with study, with deeds, with thought, and care applieth, and giveth himselfe to Gods Word, and thinketh upon his Lawes day and night, giveth himselfe wholly to God, and in his Precepts and Commandements is exercised: this is he that is turned to God, (or one converted.) Conversi­on is the charge of the streame of minde and life, of meditation and conversation, from following ones Isa. 55.7, 8, 9. owne will, or the lusts of 1 Pet. 4.2. others, unto an unfeined indeavour for to know all the Comman­dements of Mat. 28.20. Iohn 15.14. Christ, and his 1 Cor. 11.2. Icr. 35.18, 19. Church, and to live obediently unto every particular of the same. Then ( saith David) shall I not be ashamed, when I have a Ps. 119.6. respect unto all thy Commandements. If I Ps. 66.18. regard iniquity in my heart, the Lord will not heare me. Ezekiel saith, If the wicked Ezek. 18.21, 22. will turne from all his sinnes that he hath committed, and keepe all my Statutes, and doe that w [...]ch is law­full and right, he shall surely live, he shall not dye. Christ charged his Ministers to teach all Nations to observe Mat. 28.20. all things whatsoever he hath comman­ded them. He also saith, Yee are my Iohn 15.14. friends if yee doe whatsoever I command you. And concerning the duty that all owe unto his Luke 10 16. Church, hee saith, Who so heareth you, heareth me, and he that de­soiseth you, despiseth me: and hee that despiseth mee, despiseth him that sent me. If any neglect to [Page 240]heare the Mat. 18.17. Church, let him be unto thee as an Hea­then man, and a Publicane. When one is in conver­ting or turning unto God, he is said in holy Scrip­ture Luke 15.17. to come to himselfe, to Psal. 22.27. remember himselfe, to take his owne estate into Ezech. 18.28. Of repentance consideration. Concerning re­pentance it is said in the first part of the T. 2. p. 256. Homily thereof. There is nothing that the Holy Ghost doth so much labour in all the Scriptures to beate into mens heads as Acts 17.30. repentance, amendment of life, and speedy returning unto the Lord God of hostes. p. 258. Afterward there is sig­nified, That repentance is a returning againe of the whole man unto God, from whom wee bee Rom. 3.23. fallen away by sinne. But that the whole discourse therof may be the better born away, wee shall first consider in order foure principall points, that is, from what we must returne, to whom wee must returne, by whom we may be able to convert, and the manner how to turne unto God. First, from whence or from what things we must returne. Truly we must re­turne from those things, whereby wee have beene with­drawne, pluckt, and led away from God; and these gene­rally are our sinnes, which as the holy Prophet Isaiah doth testifie, doe Isa. 59.2. separate God and us, and hide his face, that he will not heare us.

But un [...] the name of sinne, not onely those grosse words and deeds, which by the common judgement of men, are counted to be filthy and unlawfull, and so consequently abominable sinnes: but also the filthy lusts and inward concupiscences of the flesh, which (as Saint Paul testifieth) doe Gal 5.16, 17. 1 Pet. 2.11. Rom. 7.23. resist the will and Spirit of God; and therefore ought earnestly to be bridled and Gal. 5.24. kept under. We must repent of the Isa. 44.20. Isa. 59.13. false and erroneous opinions that we have had of God, and the wicked superstition that doth breed of the same, the Rev. 9.20. unlawfull worshipping and service of [Page 241]God, and other like. All these things must they forsake, that will truely turne unto the Lord, and repent aright. For sith that for such things the Eph. 4.6. wrath of God commeth upon the children disobedience, no end of punishment ought to be looked for, as long as we continue in such things. Secondly, we must see unto whom we ought to re­turne. The Lord saith: Returne as farre as unto mee. We must labour that we doe returne as farre as unto him, and that we doe never cease nor rest, till we have Phil. 3.12.13 14. Act. 17.27. appre­hended and taken hold upon him. But this must be done by Eph. 3.17. faith. For sith that God is a Spirit, he can by no other meanes be apprehended and taken hold upon. Therefore thirdly we are to consider, by whom we must returne unto God, because we have of our owne selves nothing to pre­sent us to God, and doe no lesse flee from him, after our fal, then our first Parent Adam did, who when he had sinned, did seeke to Gen. 3.8. hide himselfe from the sight of God: Wee have therefore neede of a Mediatour to bring and recon­cile us unto him, who from our sinnes is angry with us. The same is Col. 1.22. Iesus Christ. And hee himselfe in his Go­spell doth cry out and say, I am the Iohn 14.6. way, the truth and the life, no man commeth to the Father but by mee. P. 259. Fourthly, as concerning the manner of our returning: first, he will have us to returne unto him with our Ioel 1.12. whole heart, whereby he doth remove and put away all hypocri­sie, lest the same might justly be said unto us: This people draweth neare unto me with their mouth, and worship me with their lips, but their Mat. 15.8. heart is far off from me. Secōd­ly, he requireth a sincere and pure love of godlinesse, and of the true worshipping and service of God, that is to say, that forsaking all maner of things that are repugnant & contrary unto Gods will, we do give our Prov. 22.26. hearts unto him, and the Luke 10.27. whole strength of our bodies and soules. Here [Page 242]therefore is nothing left unto us, that wee may give unto the world, and unto the lusts of the flesh. For sith that the heart is the Prov. 4.23. fountaine of all our workes, as many as doe with whole heart turne unto the Lord, doe Rom. 14.7, 3 live unto him onely.

In the second part of the P. 264, 265. Homily of Repen­tance, it is said: Now it shall be declared unto you what be the true parts of repentance, and what things ought to move us to repent, and to returne unto the Lord our GOD with all Psa. 119.60. speed. Repentance (as it is said be­fore) it is a true returning unto God, wherby men Prov. 28.13. Isa. 55.7. Ezek. 14.4, 5, 6 Ezek. 18.21, 30, 31. forsa­king utterly their idolatry and wickednesse, doe with a lively faith embrace, 1 Iohn 4.7, 8, 16. love, and worship the Rev. 14.7. true li­ving God onely, and give themselves to all manner of 1 Tim. 5.10. Tit. 2.14. Eph. 2.10. 2 Tim. 3.17. Of the foure parts of Re­pentance. good workes, which by Gods Word they know to bee ac­ceptable unto him. Now there bee foure parts of repen­tance, which being set together, may be likened to an easie and short Ladder, whereby we may climbe from the bot­tomlesse pit of perdition, that wee cast our selves into by our dayly offences and grievous sinnes, up into the Castle and Towre of eternall and endlesse salvation. The first is the Ioel. 2.13. Acts 2.37. condition of the heart. For we must be ear­nestly sory for our sinnes, and unfainedly lament and Zechar. 12.10. Ezek. 36.31. bewaile that wee have by them so grievously offended our most bounteous and mercifull God, who so tenderly loved us, that he gave his onely be­gotten Sonne to dye a most bitter death, and to shed his deare heart-blood, for our redemption and deliverance. And verily this inward sorrow and griefe being Iam. 4.9, 10. conceived in the heart for the hey­noursnesse of sinne, if it be earnest and unfeined, is a sacrifice to God, as the holy Prophet doth testifie, saying, Ps. 51.17. Isa. 57.15. and 66.2, 5. A meanes to unharden our hearts. A sacrifice to God is a troubled spirit, a [Page 243]contrite and broken heart, O Lord, thou wilt not despise. But that this may take place in us, we must bee diligent to read and heare the Scriptures, and Word of God, which most lively doe paint out be­fore our eyes our naturall Isa. 64.6. Eph. 2.2, 3, 12. uncleannesse, and the Rem. 7.7. Ps. 1.7, 8. 2 Tim. 3.16, 17 Ps. 119.104, 105, 130. Eph. 5.13. enormity of our sinfull life. The second, is an vnfained confession and acknowledging of our sinnes unto God, whom by them wee have so grie­vously offended, that if he should deale with us ac­cording to his Ps. 143.2. justice, we doe deserve a thousand Hels, if there could be so many. Yet if we will with a sorrowfull and contrite heart make an unfained 1 Iohn 1.7, 9. Ps. 32.5. Ezek 18.22. confession of them unto God, he will freely and frankly forgive them, and so put all our wickedness Micah. 7.18, 19. out of remēbrance before the sight of his Majesty, that they shall no more be thought upon. The third part of Repentance is faith, wherby we doe appre­hend and take hold upon the promises of GOD, touching free pardon and Col. 2.13. Rom. 3.25, 24. Eph. 4.32. Heb. 9.15. forgivenesse of our sins. Which promises are sealed up unto us, with the Heb. 2.9, 14, 15. Heb. 9.16.17, 22, 23. Mat. 26.28. death and bloodshedding of his Sonne Iesus Christ. The fourth in an amendment of life, or a new life, in bringing forth the Mat 3.8, 10. 2 Cor. 5.17. Gal. 5.24. fruits worthy of repentance. For they that doe truly repent, must be cleane altered, & Rom. 12.1, 2. 2 Cor. 3.18. Ier. 48.11. changed, they must become new creatures, they must be no more the Ier. 50.4, 5. Ezek. 18.31. Mar. 16.17. 1 Cor. 6.11. same that they were before. They that doe from the bottome of their hearts acknowledge their sins, and are unfai­nedly sorry for their offences, will cast off all hypo­crisie, and put on true humility, and Mat. 11.29. 1 Pet. 5.5. Eph. 4.2. lowlinesse of heart. They will not onely receive the Physitian of the soule, but also with a most fervent desire Ps. 101.1. and 84.2 and 42.1, 2, 3. Song. 3.1, 2, 3. and 5.8. long for him. They will not onely 1 Pet. 2.11.12. 1 Pet. 4.1, 2, 3, 4. abstaine from the [Page 244]sinnes of their former life, and from all other filthy vices, but also flee, eschew, and 1 Thes. 5.22. abhorre all the occasions of them, and as before they did give themselves to uncleannesse of life, so will they form henceforwards with all diligence give themselves to innocency, Rom. 6.13.29. purenesse of life, and true godliness.

Luke 19.8.Zacheus after his repentāce, was no more the man that he was before, but was cleane changed & alte­red. It is therfore our parts, if at least we be desirous of the health & salvatiō of our own selves, most ear­nestly, to pray unto our heavēly father, to Eph. 3.16. Luke. 11.13. assist us, with his holy Spirit, that we may be able to Iohn 10.27. hear­ken unto the voice of the true Shepheard, and with due Acts 3.22, 1 Pet. 4.17. obedience to follow the same. Let us hearken to the voyce of Almightie God, when he Pro. 1.23, 24. calleth us to repentance, let us not Heb. 3.7, 8, 15. harden our hearts, as such infidels doe, who abuse the time Rev. 2.21. given them of God to repent, and turne it to continue their pride and contempt against God and man, which know not how much they Rom. 2.4, 5. heape Gods wrath upon themselves, for the hardnesse of their hearts, which cannot Luke 13.25. Mat. 25.8, 9, 10, 11, 12. repent at the day of vengeance.

In the third part of the P. 271. Homily of Repentance there are declared some causes, which should the ra­ther move us unto repentance. As first the Comman­dement of God, who in so many places of the holy and sa­cred Scriptures, doth bid us returne unto him. Therefore we must take good heed unto our selves, lest whereas we have already by our manifold sinnes and transgressions, provoked and kindled the wrath of God against us, wee doe by breaking Mat. 3.2. Mat. 4.17. Mar. 6.12. Luke 13.3. this his Commandement, double our of­fences, and so heape still damnation upon our owne heads by our daily offences and trespasses, whereby we provoke [Page 245]the eyes of his Majestie, we doe well deserve (if he should deale with us according to his justice) to be put away for ever from the 2 Thes. 1.8.9 fruition of his glory. Heb. 2.3. How much more then are we worthy of the endlesse torments of Hell, if when we be so gently called againe after our rebellion, and cōmanded to returne, we will in no wise hearken unto the voyce of our heavenly Father, but walke still after the Deut. 29.19, 20. stubbornnesse of our owne hearts. The second cause that should move us to repent, is, the most comfortable and sweet promise, that the Lord our God did of his mcere mercy and goodnesse joyne unto his Commandement. For he doth not onely say, Returne unto me, O Israel: but also Ier. 4.1. if thou wilt returne, and put away all thine abominati­ons out of my sight, thou shalt never be moved. The third cause which should move us to repent, is the filthinesse of sinne which in such, that as long as wee doe abide in it, God cannot but Ps. 5.4, 5, 6. Ps. 66.18. detest and abhorre us; neither can there be any hope that we shall enter into the heavenly Ierusa­lem, except we be first made Rev. 21.27. cleane and purged from it. But this will never be, unlesse Pro. 9.6. Eph. 4.22, 23, 24. forsaking our former life, we doe with our whole heart returne unto the Lord our God, and with a full purpose of amendment of life, flee un­to his mercy, taking sure hold thereupon through Rom. 3.25. Gal. 5.6. faith in the blood of his Sonne Iesus Christ. The fourth cause which should move us to repentance, is the uncertainty and brittlenesse of our owne lives, which is such, that wee cannot assure our selves, that wee shall live one houre, or one halfe quarter of it. Which by experience we doe finde daily to be true, in them that being now merry and lusty, and sometimes feasting and banquetting with their friends, doe fall suddenly dead in the streetes, and other­whiles under the Board when they are at meate. These daily examples, as they are most dreadfull and terrible, [Page 246]so ought they to move us to seeke for to bee at 2 Cor. 5.20. 1 Cor. 6.17. one with our heavenly Iudge, that we may with a good 2 Cor. 5 9, 10, 11. 1 Iohn 2.28. conscience appeare before him, whensoever it shall please him for to call us, whether it be Mat. 24.42, 43, 44, 46. suddenly or otherwise, for we have no more Charter of our life, then they have. But as wee are most certaine that we shall dye, so are we most uncer­taine when we shall dye. For our life doth lye in the hand of God, who will take it away when it Ps. 31.15. pleaseth him. And verily when the highest Summer of all, which is Death, shall come, he will not be said nay: but we must bee pack­ing, to be present before the Heb. 9.27. 1 Pet. 1.17. Ier. 17.10. judgement Seat of God, as hee doth finde us: according as it is written, Where as the Eccles. 11.3. Luke 16.22, [...]3 tree falleth, whether it be toward the South, or toward the North, there it shall lye. Whereunto agreeth the say­ing of the holy Martyr of God Saint Cyprian, saying: As God doth finde thee when he doth call, so doth he judge thee. Let us therfore follow the counsell of the Wise man, where he saith: Ecclus. 5.7. Ps. 119.60. Make no tarrying to turne unto the Lord, and put on off from day to day. For suddenly shall the wrath of the Lord breake forth, and in thy secu­rity shalt thou be destroyed, and shalt perish in the time of vengeance. And afterward it is said, Specially when thou art either by the preaching of Gods Word, or by some inward motion of his holy Eph. 4.30. Spirit, or else by some other means called unto repentance, neglect not the good occasion that is ministred unto thee, lest when thou wouldest repent, thou Mat. 17.4, 5. hast not the grace for to doe it. For to repent, is a good Acts 11.18. 2 Tim. 2.25. gift of God, which he will never grant unto them, who living in carnall security, doe make a 2 Pet. 3.3. Gal. 6.7. mocke of his threatnings, or seeke to Act. 7.51. rule his Spirit as they list, as though his working and gifts were tyed unto their will. The fift cause that should move us to repent, is, the avoy­ding [Page 247]of the plagues of God, and the utter destruction that by his righteous judgement doth hang over the heads of them all, that will in no wise returne unto the Lord: whereof read the 28. Chapter of Deuterono­mie, and the Exhortation in the service of Com­mination.

Of Regenera­tion. Concerning Regeneration or birth spirituall it is signified in the end of the first part of the T. 2. p. 211. Homily for Whiltsunday, to bee a 1 Pet. 1.22.23. Iohn 1.13. new birth in all goodnesse, righteousnesse, sobriety and truth. It is also said in that part of that p. 109. Homily, It is the Holy Ghost, and no o­ther thing, that doth Psal. 80.18. Ephes. 2.1.5. quicken the minds of men, stirring up good and godly motions in their hearts, which are a­greeable to the will and Commandement of God, such as otherwise of their owne crooked and perverse nature they should 2 Cor. 3.5. Gen. 6.5. never have. That which is borne of the Iohn 3.6. spirit, is spirit. As who should say: Man of his owne nature is fleshly and carnall, corrupt and naught, sinfull and disobedient to God, Whereas it is said in 1 Iohn 4.7, 8. Every one that loveth is borne of God, and knoweth God; and he that lo­veth not, know­eth not God: we may prove our s [...]lves, whe­ther wee grow in regenerati­on, after we be come to the yeeres of discretion, if we unfainedly strive to increase in the 16. vertues of charity or godly love, reckoned up together by the holy Apostle Saint Paul, in 1 Cor. 13.4, 5, 6, 7, 8. Many now a dayes doe frame to themselves a new birth or regeneration, not due­ly attending what the holy Scripture and the divine Service of the Church declareth new birth or regeneration to be: and so they come short of the comforts of the same. without any sparke of goodnesse in him, without any vertuous or godly motion, onely given to evill thoughts and wicked deeds. As for the workes of the spirit, namely the fruits of faith, charitable and godly motions, if we have any at all in him, they proceed onely of the Holy Ghost, who is the x onely worker of our sancti­fication, and maketh us new men in Christ Iesus: as Da­vid, of a poore shepheard, to become a Princely Prophet: Matthew of a proud Publicane, to become an humble and lowly Euangelist: Peter, of a simple fisher, to become a [Page 248]chiefe and mighty Apostle: Paul, of a cruell and bloody persecutor, to become a faithfull disciple of Christ, and a teacher of the Gentiles. Such is the power of the Holy Ghost, to 1 Cor. 6.11. regenerate men, and as it were to bring them forth anew, so that they shall bee 2 Cor. 5.17. nothing like the men that they were before. Regeneration is begun in Bap­tisme, (as the Service thereof expresly delivereth) and it is increased afterward in all such as are Rom. 8.14. Gal. 5.18. Eph. 4.15, 16. led by the spirit of Iesus Christ. Concerning conversi­on, repentance, and regeneration, the holy Scrip­tures doe thus deliver; Iesus Christ saith: Verily I say unto you, Mat. 18.3. Except ye be converted, and become as little children, ye shall not enter into the King­dome of heaven. Except ye Luke 13.3. repent, yee shall all likewise perish. Verily, verily, I say unto thee, Iohn 3.5.3 Ex­cept a man be borne againe, he cannot see the king­dome of God. Verily, verily, I say unto thee, except a man be borne of water and of the spirit, he cannot enter into the Kingdome of God. Moses saith, Deut. 10.16. Circumcise the fore-skin of your heart, and be no more stiffe-necked. The Lord saith by Ieremiah, Ier. 4 3, 4, Break up your fallow ground, and sow not among thornes. Circumcise your selves to the Lord, and take away the fore-skins of your heart: lest my fury come forth like fire, and burne that none can quench it, because of the evill of your doings. Hosea saith, Hos. 10.22. Sow to your selves in righteousnesse; reape in mer­cie: breake up your fallow ground: for it is time to seeke the Lord, till he come and raine righteousnes upon you. Christ said to the Angel of the Church of Ephesus, Remember from whence thou art fallen, and Rev. 2.5. repent, and doe the first workes, or else I will come unto thee quickly, and will remove thy Can­dlesticke [Page 249]out of his place, except thou repent. Saint Paul mentioneth to the Corinthians seven fruits of such repentance, saying: Godly sorrow worketh 2 Cor. 7.10.11. re­pentance to salvation not to be repented of, but the sorrow of the world worketh death. For behold, this selfe same thing that ye sorrowed after a godly sort, what carefulnesse it wrought in you, yea, what clearing of your selves, yea, what indignation, yea, what feare, yea, what vehement desire, yea, what zeale, yea, what revenge, &c.

CHAP. 79. Of our duty towards God, as it is delivered in the most sacred Catechisme.

MY duty towards God is, to beleeve in him, to feare him, and to love him with all my heart, with all my minde, with all my soule, and with all my strength. To worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy name and his word: and to serve him truely all the dayes of my life. Here are mentioned ten sundry matters of our du­ty towards God, and each hath a large extent. Now onely there shall bee delivered some briefe exposi­tion of them. The first of the duties reckoned up, The first duty. is to beleeve in God. The Iam. 2.19. Devils (saith Saint Iames) doe beleeve that there is one God, and they trem­ble also. But true Christians doe more, they Iohn 14.1. be­leeve in that one eternall God. In the first part of the T. 1. p. 22. Homily of Faith, it is said; And this is not onely the common beleefe of the Articles of our Faith, but it is also a true trust and confidence of the mercy of God [Page 250] Act 15.11. Rom. 5.1.11. through our Lord Iesus Christ, and a stedfast Eph. 1.18. hope of all good things to be received at Gods hand; and that al­though we, through infirmity or temptation of our ghostly enemy; doe Rev. 2.5. fall from him by sinne, yet if we Deut. 30.2. and 4.29.30. returne a­gaine unto him by true repentance, that he will forgive and forget our offences for his Sonnes Dan. 9.17. sake our Saviour Iesus Christ, and will make us inheritors with him of his everlasting Kingdome, and that in the meane time untill that Kingdome come, he will bee our Psal. 91.1, 2, 4.9.10.11.12. protector and de­fender in all perills and dangers, whatsoever doe chance: and that though sometime he doth send us sharpe Psal. 44.19. adver­sitie, yet that evermore he will be a loving father unto us, correcting us for our sinne, but not Psa. 89.28, 29, 30, 31, 32, 33. and 99.8. withdrawing his mercie finally from us, if we trust in him, and 1 Pet. 4.19. Psal. 37.3.4.5. commit our selves wholy unto him, 1 Pet. 5.7. hang only upon him, and call upon him, ready to Heb. 5.9. obey and serve him. Read the whole Homily of Faith, for therein in wonderfull divine manner is declared, what it is to beleeve in God. Abrahams beleefe in God is set forth unto us for an example: who (as Saint Paul saith) Rom. 4.18. against hope beleeved in hope, that he might become the father of many Nations: according to that which was spoken, so shall thy seed be. It is the property of Christian faith to be Rom. 4.19, 20, 21. fully perswaded, that what God hath promised, hee is able also to performe, though the matter farre exceed our naturall com­prehension, how it can bee. The Apostle saith, Heb. 11.1. faith is the substance of things hoped for, and the evidence of things not seene.

The second duty. The second duty is to feare God. The feare of the Lord (saith Solomon) is to Prov. 8.13. hate evill. And he there reckoneth up the foure chiefe evills, which are to be hated, namely, pride, and arrogancie, and the evill [Page 251]way, and a froward mouth. David saith: Let all the earth Ps. 33.8. feare the Lord: let all the Inhabitants of the world stand in awe of him. Peter intimateth un­to professors of Christianitie, why they should feare God, saying: Forasmuch as yee call on the Father, who without respect of persons judgeth ac­cording to every mans work, passe the time of your sojourning here in 1 Pet. 1.17. feare. David declareth who truly feareth God, saying: Blessed is the man that Ps. 112.1. as it is in the Di­vine Service translation. feareth the Lord, hee delighteth greatly in his Commandements. The mercy of the Lord is from everlasting to everlasting upon them that Ps. 103.17.18. feare him, and his righteousnesse unto childrens children: To such as keepe his Covenant, and to those that re­member his Commandements to doe them. Iesus the sonne of Syrach, saith, They that Ecclus. 2.15.16, 17. feare the Lord will not disobey his Word, and they that love him, will keepe his wayes. They that feare the Lord, will seeke that which is well pleasing unto him, and they that love him, shall bee filled with the Law. They that feare the Lord, will prepare their hearts, and humble their soules in his sight. They Isa. 66.5. tremble at Gods Word, they dread to transgresse Iam. 2.10. any part of it. David saith, Serve the Lord with feare, and rejoyce with Ps 2.11. trembling. Paul saith to the Romanes, Bee not high minded, but Rom. 11.20, 21. feare. For if God spa­red not the naturall branches, take heed lest hee al­so spare not thee. To the Philippians he saith: Work out your owne salvation with Phil. 2.12. The third Duty, To love God. feare and trem­bling. The third is, To love God with all our heart, with all our minde, with all our soule, and with all our strength. To love God is to love that which God is, as name­ly heavenly 1 Iohn 1.5. light, 1 Iohn 4.7.8.16. charity, Pro. 8.12, 14. Wisd. 7.25, 26. with Heb. 1.3. wisdome, for God is [Page 252]in Scripture said to be Light, Charity, Wisedome. Hence Christ saith, Yee are my Ioh. 15.14. friends (or lovers) if yee doe whatsoever I command you. This is the 2 Ioh. 5.3. love of God, (saith Iohn) that wee keepe his Com­mandements, and his Commandements are not grievous. Againe he saith, This is 2 Ich. 6. love, that wee walke after his Commandements.

Wherefore Christ saith, If yee Ioh. 14.15.21 23.24. love me, keepe my commandements. He that hath my commande­ments, and keepeth them, he it is that loveth mee. If a man love me, he will keepe my words. He that is of God, Ioh. 8.47. heareth Gods words. The entrance of Gods words giveth Ps. 119.130. light. God is a Ioh. 4.24. spirit of light, a spirit of love, and a spirit of eternall wis­dome. They therefore that love this Holy Spirit, blessed for ever, cannot but love his nature and pro­pertie. They delight to have heavenly Ps. 43.3. light come more and more into their understanding, they de­light to Eph. 5.2. 1 Cor. 16.14. walke in love, They unfainedly desire to doe all things in 1 Sam. 18.5. Prov. 13.16. Wis. 7.8. Col. 1.9. godly wisdome. God requireth that we Prov. 23.26. Luke. 10.27. give him our whole heart, minde, soule, strength, and that the Iam. 4.7. 1 Ioh. 5.18. ill spirit have no part nor portion of us. David a man after Gods owne heart said to God, With my Ps. 119.10. whole heart have I sought thee. The Lord saith by Ieremiah, Yee shal seeke me, and find me, when yee shall search for me with your Ier. 29.13. whole heart. The Lord Iesus saith: If any man come to me, and Luk. 14.26. hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his owne life also, hee cannot be my Dis­ciple. To hate, in this place signifieth to love lesse, as it is observed to signifie so in sundry Gen. 29.31. Deut. 21.15. Mat. 6.24. other places. The holy Prophets and Apostles, which [Page 253]for the Lords sake left not onely their earthly sub­stance, but their friends, wives and children, yea and their owne bodily lives, they in some measure loved God, as the commandement requireth. So such as unfainedly strive to be more and more dead unto Rom. 6.11. sinne, to bee more and more buried with Christ in his Rom. 6.4. Col. 2.12. 1 Cor. 15.31. death, to Rom. 6.6. crucifie the old man, and utterly to abolish the whole body of sinne, (as it is pre­scribed in the Baptisme-service) to the end that the 2 Cor. 4.10.11. life of Iesus may be manifest in their mortall flesh, and that his kingdome of grace may Zach. 14.9. Obad. 21. Luk. 17.21. onely and wholy be administred in their soules, they in some measure love God, as his Law requireth. The fourth duty is to worship God. Christ saith, God is a spirit to be worshipped in Ioh. 4.23.24. spirit and in truth. The fourth du­ty. To worship God. Paul saith, Glorifie God in your 1 Cor. 6.20. body, and in your spirit, which are Gods. As I live saith the Lord, e­very knee shall Rom. 14.11. bow to mee, and every tongue shall confesse to God. Of the outward worships due to God read the 68. Chapter afore.

There are also other bodily worshippings of God mentioned in the Holy Scriptures, besides those, as to Gen. 17.3: fall downe on ones face to the earth unto the Lord, &c. The receiving of the Sacraments is said to bee a part of Gods worship, yea and the due ob­servation of all his other outward ordinances, as Mat. 15.9. See concern­ing Gods in­ward worship, or worship in spirit, in the end of T. 2. p. 75 teaching, &c. is worship to God also. The in­ward worshipping of God is the doing of all such duties within the spirit, as thēce are to be performed unto God immediately, as to Micah. 6.8. humble ones selfe so as to walke with God, to do our parts towards the Iam. 4.8. purifying of our hearts, to Ioel. 2.13. Ezech. 36.31. beare sorrow for our sinnes committed, to rent our hearts, to do our [Page 254]parts towards the Ezech. 18.31. making of a new heart and a new spirit, &c. The fift duty is to give thankes unto God. The fift duty, to thanke God. And this duty is to bee done within the spirit, in bearing a gratefull minde Eph. 5.20. continually unto God for all his mercies. So did the Virgin Mary, when she said, My soule doth Luk. 1.46.47. magnifie the Lord, and my spirit hath rejoyced in God my Saviour. So did David, when hee said, Blesse the Lord, O my soule, and al that is within me blesse his Holy name. Ps. 104.1.2. Blesse the Lord, O my soule, and forget not all his benefits. Concerning thanking God outwardly, see Chapter 44. The sixt duty, To trust wholy in God. The sixt duty is, to put our whole trust in him. We are said to trust wholy in God, when wee Ps. 37.7. rest on him, and Ps. 37.5. depend totally upon him with hope of receiving his promises, wee faith­fully doing our parts in keeping the 2 Kings. 18.4.5.6. conditions, wherewith his promises are made. Trust or confi­dence in God proceedeth partly out of knowledge of Gods Attributes or properties: as it is written, They that know thy Ps. 9.10. Name will put their trust in thee, wherefore David having experience of Gods goodnesse in his deliverance from the hand of Saul, said: I will love thee, O Lord my strength. The Lord is my rocke, and my fortresse, and my delive­rer: my God, my strength, in whom I will Ps. 18.1.2.3. trust, my Buckler, and the horne of my salvation, and my high tower. I will call upon the Lord, who is wor­thy to bee praised: so shall I bee saved from mine enimies. It proceedeth also from beliefe in God and in his word, (which beliefe God graciously giveth unto those, that feare him and diligently pray for the same) as Saint Paul signifieth to the Ephesians, saying: In whom wee have boldnesse and [Page 255]accesse, with Eph. 3.12. confidence by the faith of him. Ie­remiah saith, Cursed bee the man that Ier. 17.5.6.7.8. trusteth in man, and maketh flesh his arme, and whose heart departeth from the Lord. But blessed is the man, that trusteth in the Lord, and whose hope the Lord is. The seventh duty is, to call upon God. The seventh duty, to call upon God. And that is, to pray unto him. David saith, offer unto God thankesgiving, and pay thy vowes unto the most High: and Ps. 50.14.15: call upon me in the day of trouble; I will deliver thee, and thou shalt glorifie me. It proceedeth also out of beliefe, as it is written: How shall they Rom. 10.14. call on him, in whom they have not be­leeved? People obedient to Christ and his Mat. 18.17. Church, which humble themselves, and faithfully endeavour to observe all the ordinances of Christs Church, have the promise to be heard when they call on the Lord, and doe in the name and mediation of Iesus Christ aske such things as bee agreeable to his will: as Saint Iohn saith, Whatsoever we 1 Ioh. 3.22. aske, wee re­ceive of him, because wee keepe his Commande­ment, and doe those things that are pleasing in his sight. The eight duty is to honour Gods Holy name. The eight duty, To honour Gods holy name. And for the performance thereof wee pray, when we say, Hallowed be thy name. They that make con­science of breaking the third Commandement, of Exod 20.7. taking his name in vaine, are such as have a re­gard to honour his Mal. 3.16.17.18. name. By the Name of the Lord is not onely meant a word or words, proper to the Creator, whereby he is distinguished from all creatures in speaking of him or unto him; but also sundry other things whereby the Lord becom­meth knowne unto us. The name of the Lord is ob­served sometimes to signifie God himselfe, his holy [Page 256]being, which is infinite, almighty &c, as where it is said, The Prov. 18.10. Name of the Lord is a strong Tower, the righteous runneth into it, and is safe. Where name may signifie also power and protection. So in Moses where it is said: If thou wilt not observe to doe all the words of this Law that are written in this Booke, that thou maist feare his glorious and fearefull Deut. 28.58. Name, The Lord thy God; then the Lord will make thy plagues wonderfull, &c. It signifi­eth also the will and Commandement of God: as where it is said; whosoever will not hearken unto my words, which my Prophet shall speake in my Deut. 18.19. Name, I will require it of him. Officers under the Royall Majestie use the word name in the like sense, when they say: I charge thee in the Kings name, &c. It also signifieth the religion or worship of God, as where it is said in Micah: All people will walke e­very one in the name of his god, and wee will walke in the Micah. 4.5. name of the Lord our God for ever and ever. Other significations it is observed to have. It is our duty to honour, to reverence both with soule and body, with heart and mouth, and with due re­spect for to esteem whatsoever Name God is called by or knowne. The Lord said by Samuel unto Eli: Them that 1 Sam. 2.30. honour me, I will honour. And his Omnipotencie looketh for honour to be performed by us unto him, signifying it by his Prophet Mala­chie, saying: A sonne honoureth his Father, and a servant his Master. If then I bee a Father, where mine Mal. 1.6. honour? And if I be a Master, where is my feare, The ninth du­ty, To honour Gods holy word. saith the Lord of Hosts, unto you O priests, that despise my name? and yet yee say wherein have we despised thy name? The ninth duty is to honour [Page 257] Gods holy word, David, saith, I will worship towards thy holy Temple, and praise thy Name for thy lo­ving kindnesse, & for thy truth: for thou hast mag­nified thy Ps 138.2. word above all thy name. Christ saith to his Father, Sanctifie them through the truth: thy Ioh. 17.17. word is truth. And David saith unto the Lord, Thy Ps. 119.142. Law is the truth. Now for to make mention of any sentence in any deliverie by the Kings Maje­stie, or by the Parliament, or by the Convocation, with­out due reverence thereto, is justly a lightnesse, or rather a lewdnesse. Likewise for to mention any sentence of holy Scripture, Gods holy word, with­out due reverence thereto, both with heart and voice, honouring it as a word that 1 Pet. 1.23.24 25. endureth for ever, and as that whereby we shall every one with­out respect of persons bee Iob. 12 48. judged in the last day; lightly to alleage any divine deliverie, is by all that truely feare God, judged to proceed from a heart full of impiety and iniquity. Isaiah signifieth that wee are to Isa. 66.5. tremble at Gods word, and in no wise to make jests with any of it, or rashly to utter any part of it: but when wee speake any portion of holy Scripture, to have a most serious care that it may tend directly to the glory of God, and as much as may bee to the Eph 4.2 [...]. edification of the hearers. Also we are not onely at all times with feare and honourable respect to recite holy Scripture, when wee have occasion thereto; but also to bee obedient or obediently enclined unto every document there­of, which wee mention. Else our honouring of Gods word is but a Mat. 15.8.7. lip honour, whereof Christ saith, This people draw nigh to mee with their mouth, and honoureth me with their lips: but their [Page 258]heart is farre from me. Which doing, Christ in the verse afore, signifieth to be but a kind of hypocrisie. Herein (saith Christ) is my Father glorified, (or his word honoured) that yee beare Ioh. 13.8.16. much fruit; so shall ye be my Disciples. He is not accounted a true ho­nourer of the Lawes of a Realme, which meerely with due regard doth rehearse them; but hee that also conscionably endeavoureth to live according to every of them. The tenth du­ty, to serve God truly all the dayes of our life. The tenth and last duty unto God, according as the sacred Catechisme hath ex­pressed it, is that wee serve him truly all the dayes of our life. God requireth us to serve him, not as wee 1 S [...]m 15.22.23. conceive best; but according to his will written in his word. For so the Church teacheth us most divinely in the last part of her Article concerning Predestination and Election, saying: Furthermore we must receive Gods promises, in such wise, as they be generally set forth to us in holy Scriptures: and in our do­ings, that will of God is to be followed, which we have ex­presly declared unto us in the word of God. To that end hath Christ redeemed us, (saith Zacharias) that we being delivered out of the hands of our enemies, might serve him without feare, in Luk. 1.74.75. holinesse and righteousnesse before him all the dayes of our life. The Lord is nigh (saith David) unto all them that call upon him: to all that call upon him in Ps. 145.18. truth. And what is truly or truth hath beene declared out of Scripture a little before. The people of God in Ioshua his dayes signified what it is to serve God truly, saying: The Lord our God will wee serve, and his Ios. 24.24. voice will we obey. Through whom did people then heare the voice of God ordinarily in those dayes? Through whom doe [Page 259]people heare the voice of God ordinarily in these dayes? Is not the Ministery of God his mouth, from whence his voice is ordinarily heard? Doth not the Prophet Malachi presse this point, saying, The priests Mal. 2.6.7. lips should keepe knowledge, and they should seeke the Law at his mouth: for hee is the Messenger of the Lord of Hosts to declare the Lords will unto people? In the Booke of Ioshua some are found fault withall, that they asked not counsell at the Ios. 9.14. mouth of the Lord. Where was the mouth of the Lord, at which they asked coun­sell? In Exodus it is expressed. The Lord said, I will Exod. 25.22. commune with thee, from above the Mercy-seate, from betweene the two Cherubims which are upon the Arke of the Testimony, of all things which I will give thee in commandement unto the children of Israel. And the Apostle to the Hebrewes sheweth that this was done in the Tabernacle which is called the Heb. 9.3, 4, 5, 6, 7, 8. holiest of all, the second, into which the high Priest went onely. The which is written to teach us for to attend with all Christian Con­science and due reverence unto that doctrine which Christs high Priest-hood now holdeth forth unto us, and that to the people is the doctrine of the Bookes of Divine Service, wherein wee are plainely and plentifully taught, how to serve God truly all the dayes of our life. Also not to 1 Thes. 5.20.21. neglect what the inferiour priest-hood doth preach and teach, but to have all due regard unto whatsoever they deliver consonant with the Divine Service, and the rest of established Doctrine of the Church. The Catechism most divinely addeth also the time, when and how long we are to serve God truly, namely, all the daies [Page 260]of our life. In the service of Baptisme it is said unto the sureties, that the Infants are to bee taught, so soone as they shall be able to learne, what a solemne vow, pro­mise, and profession they have made by you, &c. Signi­fying that God requireth a true service from us un­to him from our very Eph. 6.4. Dut. 31.12. Luk. 1.75. 2 Tim. 3.15. read Chap. 98. following. Child-hood, so long as we live in this present world. They therefore which consider not seriously upon serving God truly, till either old age, or sicknesse, or some other great ca­lamity befall them, doe cleane contrary to the coun­sell of holy Church in her Catechisme, as also in all the rest of her Divine Service-Doctrine.

CHAP. 80. Of our Dutie towards our Neighbour, as it is expressed in most Divine manner in the Catechisme also.

MY duty towards my Neighbour, is to love him as my selfe, and to doe to all men, as I would they should doe unto me. To love, honour, and succour my father and mother. To honour & obey the King and his Ministers. To submit my selfe to all my governours, teachers, spirituall pastours and masters. To order my selfe lowly and reve­rently to all my betters. To hurt no body by word or deed. To be true and just in all my dealing. To beare no malice nor hatred in my heart. To keepe my hands from picking and stealing, and my tongue from evill speaking, lying, and slandering. To keep my body in temperance, sobernesse, and chastity. Not to covet nor desire other mens goods, but to learne and labour truly to get mine owne living, and to doe my duty in that state of life, unto the which it shall please God to call me. Hence may be observed fif­teene duties in particular, that we owe unto Man [Page 261]or our neighbour for the Lords sake, or by reason of Gods Commandement.

The first duty, to love our neighbours as our selfe.The first is, that we ought to love our neighbours as our Mat. 22 29. selves. Herein is prescribed what manner of heart, minde or affection wee are to beare towards others: wee are to wish all the same good unto all others, as wee doe wish unto our owne selves, or as we ought to desire for our selves. This is to be un­derstood concerning good, common to the bodies and soules of all Christians. This love wee are not onely taught throughout all the most Sacred Leta­nie; but also in most expresse manner in the third Collect or Prayer appointed to bee read on Good-Friday. The which Holy prayer de­claring the love of God towards all mankinde, and the love in heart which wee should beare towards all our brethren and sisters, the whole posterity of Adam, it is profitable here to be rehearsed, that it may be duly considered, & the better remembred. Mercifull God, who hast Act. 17.26.27 made all men, and hatest Ps. 145.9. Wis. 11.23.24.26. Ezech. 33.11. nothing that thou hast made, nor wouldest the Ezech. 18.23 32. death of a sinner, but rather that he should be Prov. 1.22.23. converted and Mat. 23.37. live, have mercy upon all Rom. 9.3.4.5 Rom. 11.12.15.25.26. Ps. 14.7. and 122.6. Iewes, Ps. 67.2, 3, 5. Turkes, 1 Tim. 2.1, 2, 3, 4, 5, 6. Infi­dels, and Heretikes, and take from them all ignorance, hardnesse of heart, and contempt of thy word: and so fetch them home, Blessed Lord, to thy flocke, that they may be saved among the remnant of the true Israelites, and be made Ezech. 37.24.25. one fold under one Shepheard, Iesus Christ our Lord. By this prayer we are informed to wish that spirituall happinesse to all others, as we wish to our selves. The word neighbour and brother have in Moses oftentimes the same signification. And the word brother in Malachi seemeth to signifie every one of [Page 262] Adams posterity, where it is said: Have wee not Mal. 2.10. all one Father? hath not one God created us? we are cōmanded to Mat. 5.44. love our enemies, and to pray for them, which despitefully use us, and persecute us.

The second du­ty, to doe unto all others, as we would they should do unto us.The second duty mentioned is, that wee doe to all men, as we would they should doe unto us. And so taught Iesus Christ in his Mat. 7.12. Gospell, and likewise the Law and the Prophets. They that alwaies keepe this Duty in remembrance, and make it a rule for their thoughts, words, and deeds, are thereby with the Phil. 4.13. helpe of Christs Spirit moved to Isa 1.16.17. Ps. 34 14. cease from much evill, and to endeavour much good. The delivery is also in a manner an explanation of the sentence immediately afore, namely, of loving ones neighbour as ones selfe. For who so Rom. 13.10. loveth his neighbour as himselfe, doth nothing unto him in word or deed, but what hee would his neighbour should doe unto him.

The third duty, to love, honour, and succour our Parents.The third Duty is, that we love honour and succour our Parents. That every one should love the Father which begat him, and the Mother which bare him in her wombe, nature or common reason teacheth. That they are to be Mat. 15.4, 5, 6 Ecclus. 3.8.12.14.16. Lev. 19 3. honoured, the fift Comman­dement requireth. That they are to be succoured, Saint Paul instructeth, saying: Let them learne first to shew piety at home, and to 1. Tim. 5.4. requite their pa­rents: For that is good and acceptable before God.

The fourth du­ty, to honour and obey the King, and his Ministers. The fift duty, to submit to all our superiours.The fourth Duty is, that we honour and obey the King and his Ministers, or officers. And that is amply declared afore in the Chapters 70. and 71.

The fift Duty is, to submit ones selfe to all his go­vernours, teachers, spirituall Pastors and masters. And so the Holy Ghost cōmandeth, saying: Heb. 13.17. 1 Pet, 5.5. Obey them [Page 263]that have the rule over you, and submit your selves. And ye younger, submit your selves unto the Elders. And ye 1 Pet. 2.18. The sixt Duty, To order ones selfe lowly and reverently to all ones betters. servants, be yee subject to your Masters with all feare, not onely to the good and gentle, but also to the froward.

The sixt Duty is, That we order our selves lowly and reverently to all our betters: as it is written; Rom. 13.7. Ren­der to al their dues, honour to whom honour is due. Bee kindly affectioned one to another with bro­therly love, in honour Rom. 12.10. preferring one another. Thou shalt Lev. 19.32. rise before the hoary head, and honour the face of the old man, and feare thy God. Eph. 5.21. The seventh Duty. To hurt no body by word nor deed. Sub­mit your selves one to another in the feare of God.

The seventh Duty is, To hurt no body by word or deed: So Saint Paul signifieth, that we speake Tit. 3 2. evill of no man, and that we worke Rom. 13.10. 1 Thes. 5.15. The eight Du­ty, To be true and just in all our dealing. ill to none.

The eighth Dutie is, That wee bee true and just in all our dealing. So saith the Apostle, That no man 1 Thes. 4.6. Zechar. 7.9, 10. The ninth Du­ty, To beare no malice nor ha­tred in our heart. goe beyond and defraud his brother in any matter, be­cause that the Lord is the avenger of all such.

The ninth Duty is, That we beare no malice nor ha­tred in our heart. The Apostle Peter signifieth, That we should lay aside all 1 Pet. 2.1. Eph. 4.31. 1 Iohn. 3.15. 1 Cor. 14, 20. The tenth Du­ty, To keepe our hands from picking and stealing. malice. And Saint Iohn saith, Who so hateth his brother is a mur­therer.

The tenth Duty is, That we keepe our hands from picking and stealing: as Saint Paul saith, Let him that hath stolne, Eph. 4.28. steale no more. And Titus he willeth to teach, that there should bee no Tit. 2.10. The Eleventh Duty, To keep ones tongue from evil speak­ing, lying, and slandering. purloyning, but a shewing of all good fidelity or faithfulnesse.

The eleventh Duty is, That every one keepe his tongue from evill speaking, lying and slandering. S. Iames saith, Iam. 1.26. if any one brideleth not his tongue, his re­ligion [Page 264]is in vaine. S. Paul saith, Let all Eph. 4.31, 32 bitternesse and wrath, and anger, and clamour, and evill speak­ing be put away from you, with all malice. To the Colossians he saith: Col. 3.9. Lye not one to another. And David saith: Lord, who shall abide in thy Taberna­cle? who shall dwell in thy holy hill? Hee that Ps. 15.1, 2, 3. backbiteth not with his tongue, nor doth evill to his Neighbour: nor taketh up (or receiveth) a re­proach against his Neighbour.

The twelfth Duty, To keepe ones body in temperance, sobernesse, and chastity.The twelfth Duty is, That every one keepe his bo­dy in temperance, sobernesse and chastity. S. Paul said, that he did 1 Cor. 9.27, 25. keepe under his body, and bring it in­to subjection. And that every one which striveth for a mastery, is temperate in all things: now they doe it, to obtaine a corruptible Crowne, but we an in­corruptible. Saint Peter saith, Adde to your know­ledge 2 Pet. 1.6. temperance. Saint Paul saith to the Thessa­lonians: Let us who are of the day be 1 Thes. 5.8. sober. Sober­nesse or sobriety is often times commanded in the Gospel, and he willeth Titus to teach Tit. 2.5. Chastity. To the Corinthians hee saith, Having therefore these promises (dearly beloved) let us cleanse our selves from all 2 Cor. 7.1. filthinesse of the flesh and spirit, perfe­cting holinesse in the feare of God. To the Colossians he saith, Mortifie your Members which are upon the earth: Col. 3.5. The thirteenth Duty, Not to covet nor de­sire other mens goods. fornication, uncleannesse, inordinate affection, evill concupiscence, &c.

The thirteenth Duty is, That we should not covet nor desire other mens goods. And so the Exod. 20.17. last of the ten Commandements requireth. The Apostle saith, Let your conversation be without Heb. 13.15. covetousnesse, and be content with such things as yee have: For God hath said, I will never leave thee nor forsake thee.

The fourteenth Duty, To learn to labour truly for to get our owne living.The fourteenth Duty is, That we learne and labour truely to get our owne living. The Apostle saith, We did not eate any mans bread for nought: but 2 Thes. 3.8. wrought with labour and travell night and day, that we might not be chargeable to any. To the E­phesians he signifieth, that people should Eph. 4.28. worke with their hands the thing which is good. And to Titus he saith: Let ours also learne to Tit. 3.14. professe honest See the Mar­gent there. trades, for necessary uses, that they be not unfruitfull.

The fifteenth, To doe our Duty in that state of life un­to the which it shall please God to call us.And the fifteenth is, That we doe our Duty in that state of life, unto the which it shall please God to call us.

In the first part of the T. 1. p. 52. Homily concerning falling from God, it is said: Sometime men goe from God by the neglecting of his Commandements concerning their Neighbours, which commandeth them to expresse hearty love towards every man, as Zechary said to the people in Gods behalfe. Zech. 7.9, 10. Give true judgment, shew mercy and compassion every one to his brother, imagine no deceit to­wards widowes, or children fatherlesse or motherlesse, toward strangers, or the poore: Let no man forge evill in his heart against his Brother. The Rom. 12.4, 5, 6, 7, 8. Apostle saith, Ha­ving gifts differing, according to the grace that is given us, whether prophesie, let us prophesie accor­ding to the proportion of faith: or Ministery, let us waite on our ministring: or he that teacheth, on teaching: or he that exhorteth, on exhortation: he that giveth, let him doe it with simplicity: he that ruleth, with diligence: he that sheweth mercy, with cheerfulnesse.

CHAP. 81. Of the Duty of the Husband unto his Wife, and of the Duty of the Wife unto her Husband.

IN the Service of Matrimony the Duties of marri­ed persons are very Divinely delivered. The Hus­bands duty briefly is comprehended in these words: Wilt thou have this woman to thy wedded Wife, to live together after Gods Ordinance, in the holy estate of Ma­trimony? Wilt thou love her, comfort her, honour, and keepe her in sicknesse and in health? and forsaking all o­ther keepe thee onely unto her, so long as you both shall live. And in the last prayer of Matrimony, where it is said: That this man may Eph. 5.25, 26 27, 28. love his Wife, according to thy Word, as Christ did love his Spouse the Church, who gave himselfe for it, loving and cherishing it, even as his owne flesh.

In the T. 2. p. 240, 241. Homily concerning the state of Matri­mony, it is said unto the Husband, Learne thou there­fore if thou desirest to be voide of all these miseries, if thou desirest to live peaceably and comfortably in wed­locke, how to make thy earnest prayer to God, that hee would governe both your hearts by the Holy Spirit, to re­straine the Devils power, whereby your concord may re­maine perpetually. But to this prayer must be joyned a sin­gular diligence, whereof Saint Peter giveth this precept, saying, You 1 Pet. 3.7. Husbands, deale with your Wives according to knowledge, giving honour to the Wife, as to the weaker Vessel, & as unto them that are heires also of the grace of life, that your prayers be not hindered. This precept doth particularly pertaine to the Husband: for he ought to be the leader and author of love, in cherishing and encrea­sing [Page 267]concord, which then shall take place, if he will use moderation, and not tyranny, and if he 1 Cor. 7.3. Eph. 5.21. 1 Pet. 3.7. Rom. 12.6. yeeld something to the woman. For the woman is a weake creature, not indued with like strength & constancy of minde, therfore they be the sooner disquieted, and they be the more prone to all weake affections and dispositions of minde, more than men bee, and lighter they be, and more vaine in their fantasies and opinions. These things must bee considered of the man, that he be not too Col. 3.19. stiffe, so that hee ought to Prov. 19.11. winke at some things, and most gently expound 1 Cor. 13.7. all things, and to Eph. 4.2, 3. forbeare.

In the said P. 245. Homily it is also delivered: God forbid that a man should Eph. 5.28.29. Mal. 2.14. Col 3.19. Prov. 5.18, 19. 1 Pet. 3.7. 1 Cor. 13.4.5. beate his wife, for that is the greatest shame that can be, not so much to her that is bea­ten, as to him that doth the deed. Let there be none so grievous fault to compell you to beate your Wives. But what say I, your Wives? No, it is not to bee borne with, that an honest man should lay hands on his Gen. 16.6. maidservant to beate her. Wherefore, if it be a great shame for a man to beate his bondservant, much more Phil. 4.8. rebuke it is, to lay violent hands upon his free woman. And this thing may be well understood by the lawes which the Panims have made, which doth discharge her any longer to dwell with such an Husband, as unworthy to have any fur­ther company with her, that doth smite her. For it is an extreame point, thus so vilely to intreat her like a slave, that is fellow to thee of thy life, and so joyned unto thee before time, in the necessary matters of thy living. And therefore a man may well liken such a man (if he may bee called a man, rather then a wilde beast) to a killer of his father or his Mother, &c. Reade the remaining deli­very, wherin is declared how monstrous and horri­ble a wickednesse it is, for a man to use any manner [Page 268]of violence or roughnesse to the person of his Wife; and also sundry more duties are Divinely prescribed for the Husbands observation.

Of the Duty of the Wife unto her Husband. Now cōcerning the Duty of the wife unto her hus­band, who oftentimes by her neglect of the duties which she is bound to performe unto her Husband, pulleth upon and against her selfe many unkindnes­ses, which would in no wise come to passe, if shee had conscience and care to doe her duties. And the wives dutie is briefly comprised, where it is said, I take thee to my wedded husband, to have and to hold, from this day forward, for better, for worse, for richer, for poorer, in sicknesse and in health, to love, cherish, and to o­bey, till death us depart, according to Gods holy ordinance. And in the last prayer of Matrimony her duty is divinely signified, where it is prayed for, saying: And also that this woman may be Gen. 29.11, 12, 17. and 30.1 and 26.8. loving and amiable to her husband as Rachel, wise as Gen. 27.9, &c Rebecca, faithfull and 1 Pet. 3.5, 6. obedient as Sarah, and in all and 3 4. quietnesse, 1 Tim. 2.15.11.12. sobriety and 1 Cor. 14.33 34, 35. peace, bee a follower of all holy and godly Ma­trons.

In the P. 242. Homily concerning the state of Matri­mony, it is said: Shall the wife abuse the gentlenesse and humanity of her husband? and, at her pleasure, turne all things Prov. 14.1. Ecclus. 42.6. upside downe? No surely. For that is farre repugnant against Gods Commandement. For thus doth Saint Peter preach to them, Ye wives, be ye 1 Pet. 3.1, 2. Gen. 3.16. Tit. 2.4.5. Eph. 5.24. in sub­jection to your owne husbands. To obey, is another thing than to controule and command; which yet they may doe to their Children and family: but as for their husbands, them must they obey, and cease from commanding, and performe subjection. For this surely doth nourish concord very much, when the wife is ready at hand at her hus­bands [Page 269]commandement, when shee will apply her selfe to his will, when shee endeavoureth her selfe to seeke his 1 Cor. 7.3.34. contentation, and to doe him pleasure, when shee will es­chew all things what might offend him. For thus will most truely be verified the saying of the Poet, A good wife by obeying her husband, shall beare the rule, so that he shall have a delight and a gladnesse, the sooner at all times to returne home unto her. But on the contrary part, when the wives be stubborne, froward, & malapert, their husbands are compelled thereby to abhorre and flee from their owne houses, even as they should have battaile with their enemies. And P. 242. afterward it is signified, That when wives through frailty and infirmitie have done amisse, they beware that they stand not in their faults and wilfulnesse: but rather let them acknowledge their follies, and say, My husband, so it is, that by my anger I was compelled to doe this or that, forgive it mee, and here­after I will take better heed. Thus ought the woman more readily to doe, the more they be ready to offend. And they shall not onely doe this to avoid strife and debate: but rather in the respect of the Commandement of God, as Saint Paul expresseth it in this forme of words, Let wo­men be subject to their owne Eph. 5.22, 23, 24. 1 Cor. 11.3. husbands as to the Lord: for the husband is the head of the woman, as Christ is the head of the Church. Here you understand, that God hath commanded, that ye should acknowledge the authority of the husband, and referre to him the honour of obedience. And S. Peter saith in that place before rehearsed, that ho­ly 1 Pet. 3.5.6. Matrons did in former time decke themselves, not with Gold and Silver, but in putting their whole hope in God, and in obeying their husbands, as Sarah obeyed Abraham, calling him Lord, whose daughters yee bee (saith he) if yee follow her example. This sentence is ve­ry [Page 270]meet for women to print in their remembrance. And p. 243. afterward it is also delivered: Obey thy husband, take regard of his requests, and give heede unto him, to perceive what he requireth of thee, and so shalt thou ho­nour God, and live peaceably in thy house. And beyond all this, God shall follow thee with his benediction, that all things shall well prosper, both to thee and to thy Husband, as the Psal. 128. Psalme saith. This let the wife have ever in minde, the rather admonished thereto by the apparell of her 1 Cor. 11.5, 7, 8. head, whereby is signified, that she is under covert or obedience of her husband. And as that apparell is of nature so appointed, to declare her subjection: So bid­deth Saint Paul that all other of her rayment should expresse both 1 Tim. 2.9. shamefastnesse and sobriety. For if it bee not lawfull for the woman to have her head 1 Cor. 11.6, 14, 15. bare, but to beare thereon the signe of her power, (or the power over her) wheresoever she goeth: more is it required that she declare the thing that is meant thereby. In the prayer to be read after the wed with the Ring, The dutie both of man and wife is delivered, That as Isaac and Rebecca lived faithfully together, so these persons may surely performe and keepe the vow and covenant betwixt them made (whereof this Ring given and received is a token and pledge) and may ever remaine in perfect love and peace together, and live according to thy Lawes.

In the third part of the T. 1. p. 88. Homily against Whore­dome, it is said; The maried are bound by the Law of God so purely to love one another, that neither of them seeke any Pro. 5.20, 21. strange love. The man must onely Gen. 2.24. cleave to his wife, and the wife againe onely to her husband: they must so Prov. 5.19. delight one in anothers company, that none of them covet any other. Saint Paul saith, Let the hus­band render unto the wife due 1 Cor. 7.3, 4, 5. benevolence; and [Page 271]likewise also the wife unto the husband. The wife hath not power over her owne body, but the hus­band: and likewise also the husband hath not po­wer of his owne body, but the wife. Defraud not one the other, except it be with consent for a time, that ye may give your selves to fasting and prayer, and come together againe that Sathan tempt you not for your incontinencie. Solomon saith, Pro 5.18, 19. Re­joyce with the wife of thy youth: let her bee as the loving Hinde, and pleasant Roe, let her brests satis­fie thee at all times, and bee thou ravisht alwaies with her love. Saint Paul willeth, that young wo­men be taught to be sober, to love their Tit. 2: 4, 5, 6. husbands, to love their children, to be discreet, chaste, keepers at home, good, obedient to their owne husbands, that the word of God be not blasphemed. Yong mē likewise exhort to be sober minded. Here such per­sons as professe the feare of God, a conscionable Psal. 112.1. and 119.6. respect unto the observation of all Gods Com­mandements, which are not maried, and doe intend to enter into that estate, may be admonished, that seldome doth God leave unseverely punished those that professe his feare, which will Mal. 2.11.12. 1 Cor. 7.39. 2 Cor. 6.14, 15, 16. Gen. 27.46. mary with those that professe not his feare in their conversa­tion. As no woman knoweth the miserable life with an Ecclus. 7.25. Ecclus. 4.30. ill husband, but she that feeleth it: so no man can throughly comprehend, what are the sor­rowes which a wicked Prov. 19.13. and 27.15. wife causeth to her husbād, but he that hath had the wofull experience of the same. Solomon in his book of Proverbs, & Iesus the son of Syrach in his booke of Wisedome, in the Chapters 25, and 26. doe make mention of some of them.

CHAP. 82. Of the duty of Parents towards their Children, and of Children towards their Parents: likewise of Masters and Dames to their Servants, & of Servants to their Masters and Dames.

IN the end of the Service of Baptisme it is signifi­ed, That children should bee vertuously brought up to lead a godly and a Christian Psal. 148.12, 13. Gen. 18.19. life. That they are to be cal­led upon for to heare Deut. 31.12, 13. Neh. 8.2. sermons, and that they learne the Heb. 5.12, 13. Creed, the Lords prayer, and the ten Commandements in the English tongue, and all other things which Chri­stians ought to know and beleeve to their soules health. In the Service of Matrimony it is signified, That they are to be brought up in the feare and nurture of the Lord. And the T. 2. p. 239. Homily of the state of Matrimony ad­deth also, That they be brought up by the parents godly, in the knowledge of Gods Word, that thus the knowledge of God and true religion might be delivered by Psal. 78.4, 5, 6, 7. successi­on from one to another, that finally many might enjoy that everlasting immortality. T. 1. p. 88. In the third part of the Homily against Adultery, it is said; As man and wife are bound to 1 Cor. 7.5. live together in all godlinesse and honesty; so likewise is it their duty, vertuously to bring up their children, and provide, that they fall not into Ecclus. 7.23, 24, 25. Sathans snare, nor into any uncleannesse, but that they come pure and honest unto holy wedlocke, when time requireth. In the T. 2. p. 253. Homily against Idlenesse, it is said; Let all parents and others, which have the care and governance of youth, so bring them up either in good learning, labour, or some honest Tit. 3.14.25 in the margent. occupation or trade, whereby they may be [Page 273]able in time to come, not only to sustaine themselves com­petently, but also to releeve and Ephe. 4.28. supply the necessity and want of others. In the T. 2. p. 103. Homily against Excesse of Apparell, it is said; God utterly condemneth and disal­loweth, whatsoever draweth us from our duty towards God, or diminisheth our charity towards our neighbours and children, whom we ought to love as our selves. Saint Paul saith; Ye fathers Eph. 6.4. provoke not your children to wrath: but bring them up in the nurture and ad­monition of the Lord. And to the Colossians hee saith: Fathers provoke not your children to anger, lest they be Col. 3.21. discouraged. Parents are not to expect from 1 Thes. 2.7. 1 Cor. 3.1. and 13.11. children and youths, the gravity of men, nor manly understanding. That is to be desired, which every age is capable of; Whatsoever is upright na­turall in children, is not to be checked. Children of­tentimes being unnaturally used, have beene so dis­couraged, as that with griefe their spirits have bin so daunted, as that either they have become ever after stupide, and without the common understanding; or else have had their hearts broken and have perished: yea sometimes have beene so provoked, as to depart from their parents, or to destroy their owne selves. Honest Zechar. 8.5. recreations are not to bee denied unto youth, but often to be granted at convenient times. The Church requireth that every sonne and daugh­ter (so soone as they be able to learne) be taught to say by heart readily all the Catechisme, called the A. B. C. The Scripture saith, Prov. 22.6. Traine up a child in the way he should goe: and when he is old, he will not depart from it. All parents (if possibly they can) ought to have their children taught to reade, to write, and to cast account; and (if it may be) to un­derstand [Page 274]the Latine Grammar: because of such a measure of skill, or of almost so much, every hous­holder may have sometimes occasion. Saint Paul also saith; Parents ought to 2 Cor. 12.14. lay up for their chil­dren. And Solomon saith, A good man leaveth his Pro. 13.22. inheritance to his childrens children. If any 1 Tim. 5.8. pro­vide not for his owne, and especially for those of his owne house, he hath denied the faith, and is worse than an Infidell.

Of Childrens duty to their Parents.Concerning the duty of children to their pa­rents, it is signified in the second part of the T. 1. p. 35. Ho­mily of good Workes, where it is spoken against the Pharisies, For that they taught the people such a de­votion, that they offred their goods into the treasure house of the Temple, under the pretence of Gods honour, leaving their fathers and mothers (to whom they were chiefly bound) Mat. 5.12, 13. Ecclus. 3.12, 14 15, 16. 1 Tim. 5.4. unholpen, and so they brake the Commandements of God, to keepe their owne traditions. In the first part of the T. 2. p. 125. Homily concerning the place and time of prayer, it is said; Good naturall children will not onely become obedient to the commandement of their parents, but also have a diligent eye to their doings, and gladly follow the same. The Apostle saith to the Colossians: Col. 3.20. Children obey your parents in all things: for this is well pleasing unto the Lord. To the Ephesians he saith: Children obey your parents in the Eph. 6.1, 2, 3. Lord, for this is right. So long as parents require nothing contrary to Gods Word, they are in every thing to be obeyed. That counsell in Ecclesiasticus is ever memorable: The Lord hath given the Ecclus. 3.2, 3, 4, 5, 6, 7, 8, 9, 10▪ father ho­nour over the children, and hath confirmed the au­thority of the mother over the sonnes. Who so ho­noreth his father, maketh at onement for his sinnes. [Page 275]And he that honoreth his mother, is as one that lay­eth up treasure. Whoso honoureth his father, shall have joy of his owne children, and when he maketh his prayer, he shall be heard. He that honoreth his father shall have a long life: and he that is obedi­ent unto the Lord, shall be a comfort to his mother. He that feareth the Lord will honour his father, and will doe service unto his parents, as to his ma­sters. Honour thy father and mother, both in word and deed, that a blessing may come upon thee from them. For the blessing of the father establisheth the houses of children, but the curse of the mother roo­teth out foundations. More counsailes hereto fol­low on in the same chapter, very profitable to bee observed.

Of Masters and Dames duties to their Ser­vants.Concerning the duty of Masters and Dames to their servants, it is said in the rubricke at the end of the Confirmation-Service, That they shall cause their servants and prentices (which haue not learned their Catechisme) to come to the Church at the time appoint­ed, and obediently to heare, and bee ordered by the Curate, untill such time that they have learned all that is here appointed for them to learne. In the third part of the T. 1. p. 88. Homily against Adultery, it is delivered; That all Masters and Rulers ought to provide that no whoredome, nor any point of uncleannesse bee used among their ser­vants. In the T. 2. p. 254. Homily against Idlenesse, it is said; God of his mercy put it into the hearts and minds of all them that have the sword of punishment in their hands, or have families under their governance, to labour for to redresse this great enormity, of all such as live 2. Th. 3.10.11 Ecclus. 33.24, 25, 26, 27, 28, 29. idlely and unprofitably in the Common weale, to the great dishonour of God, and the grievous plague of his seely people. To [Page 276]leave sinne unpunished, and to neglect the good bringing up of youth, is nothing else but to kindle the Lords wrath against us, and to heape plagues upon our owne heads. As long as the adulterous people were suffered to live licen­ciously without reformation: so long did the plague con­tinue and increase in Israel, as ye may see in the booke of Numbers; But when due correction was done upon them, the Lords anger was straight-way pacified, and the plague Num. 25.3, &c. Psal. 106.30. ceased. All Masters are to remember the example of Abraham written for their learning, of whom the Lord testified, saying; I know him, that he will command his children, and his Gen. 18.19. houshold after him, and they shall keepe the way of the Lord, to doe justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him. Saint Paul saith to the Colossians: Masters, Col. 4.1. give unto your servants that which is just and e­quall, knowing that ye also have a Master in Hea­ven. And to the Ephesians he saith: Ephes. 6.9. Forbeare yee threatning. Iesus the sonne of Syrach saith: Where­as thy servant worketh truly, Ecclus. 33.30, 31. entreat him not evill: nor the hireling that bestoweth himselfe wholy for thee. Let thy soule love a good servant, and de­fraud him not of liberty. Many are the good coun­sailes for masters towards their servants in the book of Ecclesiasticus, and throughout the whole Bible, which they may observe as they reade through all the same.

Of Servants duties towards their Masters and Dames.Concerning servants duties towards their masters and dames, and other their duty besides, it is said in the T. 2. p. 253, 254. Homily against Idlenesse, Here ought artificers and labouring men, who be at wages for their worke and labour, to consider their conscience to God, and their du­tie [Page 277]to their neighbours, lest they abuse their time in idle­nesse, so defrauding them which bee at charge both with great wages, and deare commons. They bee worse then idle men indeed, for that they seeke to have wages for their loytering. It is lesse danger to God to be idle for no gaine, than by idlenesse to win out of their neigh­bours purses wages for that which is not deserved. It is true, that Almighty God is angry with such as do defraud the hired man of his Iam. 5.4. Ier. 22.13. wages: the cry of that injury as­cendeth up to Gods eare for vengeance. And as true it is, that the hired man, who useth Tit. 2.9.10. deceit in his labour, is a theefe before God. Let no man ( saith Saint Paul to the Thessalonians) subtilly 1 Thes. 4.6. beguile his brother, let him not defraud him in his businesse: for the Lord is a revenger of such deceits. And afterward the sacred p. 254. Homily saith: Here might be charged the Serving-men of this Realme, who Eph. 5, 15, 16, 17. spend their time in much idlenesse of life, nothing regarding the opportunity of their time, forget­ting how service is no heritage, how age will creepe upon them: Where wisedome were they should expend their idle time in some good Pro. 14.23. businesse, whereby they might in­crease in knowledge, and so the more worthy to bee ready for every mans service. It is a great rebuke to them, that they studie not either to write faire, to keepe a booke of account, to study the 1 Cor. 14.1, 5. tongues, and so to get wisdome and knowledge in such bookes and workes, as be now plentiful­ly set out in print of all manner of Languages. Sundry times doth the Holy Ghost by the Apostles deliver commandements unto servants concerning their duties. Saint Paul saith to the Ephesians, Ephes. 6.5.6, 7, 8. Servants, be obedient unto them that are your masters accor­ding the flesh, with feare and trembling, in single­nesse of your heart, as unto Christ; Not with eye-service, [Page 278]as men-pleasers, but as the servants of Christ, doing the will of God from the heart. With good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doth, the same shall hee receive of the Lord, Col. 3.22. whether he be bond or free. To the Colossians he saith, l Servants obey in all things your Masters according to the flesh. Vnto Timothy hee saith: Let as many 1 Tim. 6.1, 2. servants as are under the yoke, count their owne masters worthy of all honour, that the name of God, and his doctrine, be not blasphemed. Vnto Titus he saith: Exhort Tit. 2.9, 10. servants to bee obe­dient unto their owne Masters, and to please them well in all things, not answering againe: not pur­loyning, but shewing all good fidelity, that they may adorne the doctrine of God our Saviour in all things. And Saint Peter saith: 1 Pet. 2.18, 19.20. Servants, be sub­ject to your masters with all feare, not onely to the good and gentle, but also to the froward. For this is thanke-worthy, if a man for conscience to­ward God endure griefe, suffering wrongfully. For what glory is it, if when yee bee buffetted for your faults, ye shall take it patiently? but if when ye doe well, and suffer for it, yee take it patiently: this is acceptable with God.

CHAP. 83. Of the foure principall Vertues.

IN the first part of the T. 1. p. 31. Homily concerning good Workes, it is said: There is one worke, in the which be all good workes, that is, Faith, which Gal. 5.6. worketh by charity: If thou have it, thou hast the ground of all good workes. For the vertues of strength, wisedome, tem­perance, and justice, be all referred unto this same faith. It is written in the booke of the Wisdome of Solo­mon. Wised. 8.7. If a man love righteousnesse, Wisedomes labors are vertues: for she teacheth temperance and prudence, justice and fortitude: which are such things as men can have nothing more profitable in their life: And these foure Vertues are by some cal­led the principall Vertues, because they are foun­taines of others; and foure maine matters, wherein the due administration of mans affaires doth con­sist. Of Prudence. And to begin with Prov. 1.2, 3. and 8.11.15, 16 2 Chro. 2.12. Prudence first; It is obser­ved to be a vertue, which according to the rule of honesty prescribeth unto man, what is to be sought after; and what is to be shunned. Hereunto Christ exhorted his disciples, saying: Behold I send you forth as sheepe in the middest of Wolves: bee ye therefore Mat. 10.16. wise as Serpents, and harmles as Doves. Saint Paul saith to the Ephesians; See then that yee walke circumspectly, not as fooles, but as Eph. 5.5.16.17. wise, redeeming the time, because the dayes are evill: Wherefore be ye not unwise, but understanding what the will of the Lord is. To the Romans he saith: Rom 12.2. Be ye transformed by the renewing of your mind, [Page 280]that ye may prove what is that good, that accepta­ble and perfect will of God. Iesus the sonne of Si­rach saith: Doe nothing without Ecclus 32.19 advice, and when thou hast once done, repent not. Solomon saith, He that walketh with wise men, shall bee Prov. 13.20. wise: but a companion of fooles shall be destroyed. The heart of the prudent getteth knowledge; and the eare of the Prov. 18.15. Of Iustice. wise seeketh knowledge.

Concerning Iustice, that is said to be a vertue, whereby to every one his own is rendred or given. Hereunto the Apostle exhorteth, saying: Rom. 13.7. Ren­der to all their dues, tribute to whom tribute is due, custome to whom custome, feare to whom feare, honour to whom honour. Isa. 56.1. Isaiah saith: Thus saith the Lord, keepe ye judgement, and doe justice. Christ saith, Mat. 22.21. Render unto Caesar, the things which are Caesars: and unto God, the things which are Gods. Isaiah complained, saying: Isa. 59.4.14.15. None calleth for justice, nor any pleadeth for the truth. Iudge­ment is turned away backward and justice standeth afarre off: for truth is fallen in the street, and equi­ty cannot enter.

Of TempetāceConcerning Temperance, it is defined to be the vertue which moderateth the pleasures of the flesh, which are taken by tasting and touching. Saint Paul saith, Rom. 13.14. Make not provision for the flesh, to fulfill the lusts thereof. The Lord Christ saith: Take heed to your selves, lest at any time your hearts be Luke. 21.34. over­charged with surfetting and drunkennesse, and cares of this life, and so that day come upon you una­wares. Every one (saith Saint Paul) that striveth for the masterie, is 1 Cor. 9.25. temperate in all things: now they doe it to obtaine a corruptible crowne, but [Page 281]we an incorruptible. Iesus the Sonne of Sirach saith: Ecclus. 31.12 15, 16, 17, 19, 20 27, 28, 29. If thou sit at a bountifull Table, be not greedy upon it, and say not, there is much meat on it. Iudge of thy neighbour by thy selfe; and be discreet in e­very point. Eate as it becommeth a man, those things which are set before thee: and devoure not, lest thou be hated. Leave off first for manners sake, and bee not unsatiable, lest thou offend. A very little is sufficient for a man well nurtured. Sound sleepe commeth of moderate eating. Wine is as good as life to a man, if it bee drunke mode­rately. Wine measurably drunke, and in season, bringeth gladnesse of the heart, and cheerfulnesse of the minde. But wine drunken with excesse, maketh bitternesse of the minde, with brawling and quarrelling. There are more profitable instru­ctions concerning temperance in the said Booke called Ecclesiasticus, and many in the Bookes of Solo­mon and the rest of the Holy Scripture.

Of Forritude.Concerning Fortitude or strength the other ver­tue, it is delivered to bee that, whereby painfull labours, yea and the perils of death are both under­gone, and also unto the very end endured. Solomon saith, The wicked flee when no man pursueth: but the righteous are Prov. 28.1. bold as a Lyon. Saint Peter saith, If you suffer for righteousnesse sake, happy are yee, and bee not 1 Pet. 3.14.15 afraid of their terrour, nei­ther bee troubled. Saint Paul saith, My brethren bee Eph. 6.10.11. strong in the Lord, and in the power of his might, put on the whole armour of God, that yee may be able to stand against the wiles of the Divell. And to the Corinthians hee saith, Watch yee, stand fast in the faith, quit you like men: be 1 Cor. 16.13. strong. [Page 282] David complaineth, that some set not their heart aright, and whose spirit was not Ps. 78.8, 9, 10 stedfast with God. The children of Ephraim being armed, and carrying bowes, turned backe in the day of battell. They kept not the Covenant of God: & refused to walke in his Law. The Rev. 21.8. fearefull, and unbeleeving &c. (saith Saint Iohn) shall have their part in the lake, which burneth with fire and brimstone, which is the second death.

The duty of Souldiers.Such as are sent forth unto warre ought to pray for to bee endued with the spirit of fortitude and Ps. 144.1. and 18.39. valour: They are also to remember the Gospels Cōmandement, Luke. 3.14. Doe violence to no man, neither accuse any falsely, and be content with your wages. It is the duty of all Christians to live prudently, justly, temperately, and couragiously. So shall they keepe the golden meane, to doe nothing too much, nor nothing too little. So shall they observe the Scriptures rule; Prov. 4.27 Turne not to the right hand, nor to the left: remove thy foot from evill.

CHAP. 84. Of the seven gifts of Grace.

IN the first part of the Service of Confirmatiō or Bishopping it is prayed for such as receive that Blessing of the Church, saying: Strengthen them, wee beseech thee, O Lord, with the Holy Ghost the Com­forter, and daily increase in them thy manifold gifts of Grace, the spirit of wisdome and understanding, the spirit of counsell and ghostly strength, the spirit of knowledge and true godlinesse, and fulfill them (O Lord) with the [Page 283]spirit of thy holy feare. Sixe of these gifts of Grace are by the Prophet Isaiah reckoned up together, and foretold should be in Iesus Christ, where hee saith: There shall come forth a rod out of the stemme of Iesse, and a branch shall grow out of his roots. And the spirit of the Lord shall rest upon him, the Isa. 11.2. spi­rit of wisdome and understanding, the spirit of counsel and might, the spirit of knowledge, and the feare of the Lord. In Iesus Christ dwelleth all the Col, 2.9. fulnesse of the Godhead bodily. God gave not the spirit by Ioh. 3.34. measure unto him. And of his Ioh. 1.16. fulnesse we all receive. Hereby (saith Saint Iohn) wee know that we dwell in him, and hee in us, be­cause he hath given us of his 1 Ioh. 4.13. spirit. And S. Paul saith, If any one have not the Rom. 8.9. Spirit of Christ, the same is none of his. He meaneth, If one have it not in some measure. In Baptisme some measure of Christs 1 Cor. 12.13. Gal. 3.27. Spirit is received, and in Acts. 8.14.15.16.17. Bishopping an ampler measure thereof is obtained, if one duly prepared according to the prescription of Holy Church, doth submit to that Divine ordinance, and receive the same. Cōcerning Wisdome there is a me­morable delivery of many sundry properties to bee therein, in the Booke of the Wisdome of Solomon, where it is said: That in her is an Wis. 7.22, 23, 24, 25, 26, 27, 28, 29. understanding Spirit, Holy, one onely, manifold, subtill, lively, cleare, undefiled, plaine, not subject to hurt, loving the thing that is good, quicke, which cannot bee letted, ready to doe good: kinde to man, stedfast, sure, free from care, having all power, overseeing all things, and going through all understanding, pure, and most subtill spirits. For Wisdome is more moving than any motion; she passeth and goeth [Page 284]through all things by reason of her purenesse. For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty. Therefore can no defiled thing fall into her. For the is the brightnesse of the everlasting light: the un­spotted mirrour of the power of God; and the Image of his goodnesse. And being but one, shee can doe all things: and remaining in her selfe, she maketh all things new: and in all ages entring into holy soules, shee maketh them friends of God, and Prophets. For God loveth none but him, that dwelleth with Wisdome. For she is more beautiful than the Sunne, and above all the order of the Starres, being compared with the light, shee is found before it. There are two Holy Scriptures which tell us, what is wisdome and understanding. In the Booke of Iob it is said: Behold the feare of the Lord, that is Iob. 28.28. wisdome; and to depart from evill, is understanding. Moses sheweth the same also, saying: Behold I have taught you statutes and judgements, &c. Keepe therefore and doe them, for this is your Deut. 4.6. wisdome and your understanding in the sight of the nations, which shall heare all these statutes, and say, Surely this great nation is a wise and understanding people. In the third part of the T. 2. p. 230. Homily for Rogation weeke, the Church very divinely hereto saith: Let us with so good an heart pray, as Solomon did, and wee shall not faile but to have the spirit of Wisdomes assistance. For he is soone Wis. 1.2. Wis. 6.12.13.14. seene of them that love him, hee will be found of them that seeke him: for very liberall and gentle is the spirit of Wisdome. In his power shall we have sufficient ability to Ioh. 16.13. know our duty to God, in him shall wee be Acts. 9.31. Ioh. 14.16. comforted and couraged [Page 285]to walke in our duty, in him shall wee bee meete vessels to receive the grace of Almighty God: for it is hee that purgeth and 1 Pet. 1.22. purifieth the minde by his secret working. And he onely is present every where by his invisible power, and containeth all things in his dominion. Hee lightneth the heart to conceive worthy thoughts to Al­mighty God, shee sitteth in the tongue of man to stirre him to speake his honour, no language is hid from him, for he hath the knowledge of all speech, he onely mini­streth spirituall Eph. 3.16. strength to the powers of our soule and body.

Of the spirit of Counsell.Concerning the spirit of Counsell, it is such an abi­lity in some measure as Paul had, whereof he speak­eth to the Corinthians, saying: That we may be able to 2 Cor. 1.4. comfort them which are in any trouble, by the comfort, wherewith we our selves are comforted of God. Solomon saith, A wise man will heare, and will increase learning: and a man of understanding shall attaine unto wise Prov. 1.5. counsels. Iethro was not onely wise for himselfe, but had ability to give some good Exod. 18.19. counsell unto Moses also.

Of ghostly strength.Concerning ghostly strength or strength in the spirit, Paul prayeth for it to be given to the Ephesi­ans, saying: That God would grant you according to the riches of his glory, to be Eph. 3.16, 17, 18, 19. strengthened with might by his spirit in the inner man: that Christ may dwell in your hearts by faith, that yee being rooted and grounded in love, may bee able to com­prehend with all Saints, what is the breadth, and length, and depth, and height: and to know the love of Christ, which passeth knowledge, that yee may be filled with all the fulnesse of God. Some are but Rom. 14. [...]. weake in the faith, but Abraham was [Page 286] Rom. 4.19.20 strong in faith Paul for the Colossians having pray­ed that they might bee filled with the knowledge of Gods will, in all wisdome and spirituall under­standing, desireth also that they may be Col. 1.9, 10, 11. streng­thened with all might according to his glorious power, unto all patience and long suffering with joyfulnesse.

Of the spirit of Knowledge.Concerning the spirit of knowledge, it is to bee considered, that more is meant than a meere Histo­ricall knowledge of truth, namely an experimentall knowledge, whereof Saint Iohn saith: Hereby doe we 1 Ioh. 2.3. know that wee know him, if wee keepe his commandements. God saith by Ieremiah, Did not thy father eate and drinke, and doe judgement and justice, and then it was well with him? Hee judged the cause of the poore and needy, then it was well with him; Was not this to Ier. 22.15.16. know mee, saith the Lord? Hereto pertaineth that knowledge, which is promised to be given to the cōprehended in the new covenant, whereof the Lord by the same Prophet saith: I will put my Law in their inward parts, and write it in their hearts: and they shall all Ier. 31.33.34. know mee from the least of them unto the greatest of them, saith the Lord.

Of the spirit of true godlinesse.Concerning the spirit of true godlinesse, thereby is meant the inward worshipping of God within the spirit principally, wherewith God is Ioh. 4.23. most de­lighted. Saint Paul saith, Bodily exercise profiteth little, but 1 Tim. 4.8. godlinesse is profitable unto all things, having promise of the life that now is, and of that which is to come. The outward worshipping of God in every particular manner is with all care to be performed and preserved: But withall the wal­king [Page 287]with God, and the inward Micah. 6.8. as in the mar­gent. humbling of ones selfe thereto, is to be zealously endevoured, by the which we draw Heb. 7.19. Ps. 148.14. Iam. 4.8.9.10. Of the spirit of the Holy feare of the Lord. nigh unto God.

Lastly, Concerning the spirit of the Holy feare of the Lord, that is hereto considerable which is written, That Christ in the dayes of his flesh, when he had offered up prayers and supplications, with strong crying and teares, unto him that was able to save him from death, and was heard in that hee Heb. 5.7. feared. Great was the Ioh. 8.49. reverence which Iesus Christ did continually beare towards God his Fa­ther. Wee are required to Eph. 5.1.2. 1 Pet. 2.21. Ioh. 13.15. imitate him in all things written of him for our example, and unfai­nedly to Rom. 8.29. Phil 3.13.14.15 strive to come neerer and neerer unto that marke. Wee that are but Wis. 2.2. sparkes of spirit in small lumpes of clay (if the Angels and Arch-Angels of heaven doe stand in Iude. 9. awe of God,) ought to serve him acceptably, with reverence and god­ly Heb. 12.28.29. feare. For our God is a consuming fire.

CHAP. 85. Of sundry fruits of the Holy Spirit.

IN the third part of the T. 2. p. 119. Homily concerning Prayer, it is said: Because the soule is much more precious and excellent than the body, therefore we ought first of all, to crave such things as properly belong to the salvation thereof: as the gift of Repentante, the gift of Faith, the gift of Charity and good Workes, remission and forgivenesse of sinnes, patience in adversitie, lowlinesse in prosperitie, and such other like fruites of the Spirit, as Hope, Love, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Meekenesse, and Temperance, which things [Page 288]God requireth of all them that professe themselves to be his children. Saint Paul in his Epistle to the Galati­ans saith: The Gal. 5.22, 23. fruit of the spirit is Love, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, Faith (or Faithfulnesse,) Meeknesse, Temperance. And on some of these nine there shall be now some briefe observation, because they are matters necessary for our consideration, in that if they be in any measure in us, they are testimonies that we have the Spirit of God, and are Rom. 8.9. his.

In the first part of the T. 2. p. 209, 210. Homily for Whitsun­day, it is said: O but how shall I know that the holy Ghost is within me, some man perchance will say? For­sooth, as the Mat. 7.16, 17, 18, 19, 20. tree is knowne by his fruit, so is also the Ho­ly Ghost. The fruits of the Holy Ghost ( according to the minde of Saint Paul) are these: Love; joy, peace, long-suf­fering, gentlenesse, goodnesse, faithfulnesse, meeknesse, temperance, &c. If thou see that thy workes be vertuous, and good, consonant to the prescript rule of Gods Word, savouring and tasting not of the flesh, but of the spirit, then 1 Iohn 3.18, 19, 20, 21, 24. assure thy selfe that thou art indued with the Holy Ghost: otherwise in thinking well of thy selfe, thou doest nothing else but Iam. 1.26. Gal. 6.7, 8, 9. deceive thy selfe.

Of Love.The first mentioned fruit of the Spirit is Love. Saint Iohn saith, Every one that 1 Iohn 4.7, 8. loveth, is borne of God, and knoweth God. He that loveth not, knoweth not God, for God is Love. By this shall all men know (saith Christ) that ye are my Disci­ples, if ye have Iohn 13.35. Love one to another.

In the fourth part of the T. 2. p. 235. Homily for Rogation weeke, it is said, Love and charity is the onely 1 Iohn 3.10. Live­ry of a Christian man. Saint Paul unto the Corinthians reckoneth up sixteene properties of Love, saying: [Page 289] 1 Cor. 13.4, 5 6, 7, 8. Charitie suffereth long, and is kinde: Charity en­vieth not; Charity vaunteth not it selfe, is not puf­fed up; doth not behave it selfe unseemely, seeketh not her owne, is not easily provoked, thinketh no evill, rejoyceth not in iniquity, but rejoyceth in the truth: beareth all things, beleeveth all things, hopeth all things, endureth all things. Charity ne­ver faileth. The necessitie of Charitie is declared in many places of the Divine Service: but in a most Divine manner in the whole Homily thereof. The prayer therefore for it, the Collect to be reade on Shrovesunday called Quinquagesima, is profitable to be said often by us. O Lord which doest teach vs that all our doings without Charity are 1 Cor. 15.1, 2, 3. nothing worth: send thy Holy Ghost, and power into our hearts that most 1 Cor. 12.31. ex­cellent gift of Charity, the very Col. 3.14. bond of peace and all vertues, without the which whosoever liveth, is counted Iam. 2.20 26 1 Tim. 5.6. Luke 15.32. Of Ioy. dead before thee.

The next fruit of the Spirit is Ioy.

In the T. 2. p. 210. Homily for Whitsunday & the first part thereof, it is said: Who will not marvell at that, which is written in the Acts of the Apostles, to heare their bold confession before the Countill at Ierusalem? and to con­sider that they went away with Ioy and gladnesse, Acts 5.41. rejoy­cing that they were counted worthy to suffer rebukes and checkes for the name and faith of Christ Iesus? This was the mighty worke of the Holy Ghost, who because hee gi­veth patience, and joyfulnesse of heart in temptation and affliction, hath therefore worthily obtained this name in holy Scriptures, to bee called a Iohn 14.16. Comforter. The Lord (saith Isaiah) will comfort Zion: he will comfort all her wast places, and hee will make her wildernesse like Eden, and her Desert, like the Garden of the [Page 290]Lord: Isa. 51.3. Ioy and gladnesse shall bee found therein, thanksgiving and the voyce of melody. The redee­med of the Lord shall returne, and come with sin­ging unto Zion, and everlasting Isa. 35.10. and. 51.11. joy shall bee upon their head: they shall obtaine gladnesse and joy, and forrow and mourning shall flee away.

The third fruit of the Spirit is Peace. Of Peace. Peace in conscience is so precious a matter in this present world, as that congregations are not to depart from Church, untill the Phil. 4.7. Peace of God which passeth all understanding, or the like blessing bee said, which the Church hath appointed. For with the like man­ner of blessing did God in former times ordaine his Priests to Numb. 6.23, 24, 25, 26, 27. blesse his people the Iewes, saying: The Lord blesse thee and keepe thee: the Lord make his face shine upon thee, and bee gracious unto thee: the Lord lift up his countenance upon thee, and give thee Peace. Sundry times doth the Divine Service most divinely informe us hereof, saying: O God which art Author of 1 Cor. 141:33. Peace, & lover of Ps. 133.1, 2, 3 Eph. 4.16. cōcord, &c. And give unto thy servants that Peace which the world Iohn 14.27. cannot give, that both our hearts may be Ps. 108.1. set to Mat. 228.20. obey thy commandements, and also that by thee wee being defended from the feare of our enemies, may passe our time in Ier. 6.16. Ps. 116.7, 8, 9. rest and Isa. 30.15. 1 Pet. 3.4. Ps. 31.2. quietnesse. Most memorable is that Collect appointed to be read on the 21. Sun­day after Trinity, viz. Grant wee beseech thee merci­full Lord, to thy faithfull people pardon and Peace, that they may be 1 Iohn. 1.7, 9. Ps. 31.2. Ps. 73.1.13. Iam. 4.8. cleansed from all their sinnes, and serve thee with a 1 Pet. 3.4. quiet minde.

In the third part of the T. 1. p. 77. Homily of Obedience, it is said: So shall we please God, and have the exceeding benefit, Peace of conscience, rest and quietnesse in this world &c.

In the second part of the T. 1. p. 6. Homily an Exhorta­tion to holy Scripture, it is said: Let us pray to God (the onely Author of these heavenly studies) that we may speake, thinke, beleeve, live, and depart hence, according to the wholesome Doctrine, and verities of the holy Scrip­tures. And by that meanes in this world we shall have Gods defence, favour and grace, with the unspeakeable solace of Peace, and quietnesse of conscience, and after this miserable life, we shall enjoy the endlesse Luke 16.25. and 23.43. blisse and glory of heaven. Saint Paul saith to the Romanes, Therefore being justified by faith we have Rom. 5.1, 2. Peace with God through our Lord Iesus Christ. Great Ps. 119.165. Peace (saith David) have they that love thy Law: and nothing shall offend them. Isaiah saith: Thou wilt keepe him in perfect Isa. 26.3. Peace, whose minde is stayed on thee, because he trusteth in thee. In ano­ther place he saith: And the worke of righteous­nesse shall bee Peace, and the effect of righteous­nesse, Isa. 32.17, 18. quietnesse and assurance for ever. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places. David saith, The meeke shall inherit the earth: and shall Ps. 37.11. Of Long suffe­ring. delight themselves in the abundance of Peace.

The fourth fruit of the Spirit is Long suffering; which is signified to the Ephesians, where it is said: With all lowlinesse, and meeknesse, with Eph. 4.2. Long suffering, forbearing one another in love. So in the Epistle to the Colossians, where it is said: Put on therefore (as the Elect of God holy and beloved) bowels of mercy, kindnesse, humblenesse of minde, meeknesse, Col. 3.12, 13. Long suffering, forbearing one ano­ther, and forgiving one another, if any man have a quarrell against any: even as Christ forgave you, [Page 292]so also doe yee. The servant of the Lord must not strive, but be gentle unto all men, apt to teach, 2 Tim. 2.24, 25, 26. pa­tient: in meeknesse instructing those that oppose themselves, if God peradventure will give them re­pentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the Devill, who are taken captive by him at his will. Paul unto Titus signifieth: that wee should speake evill of no man, be no brawlers: but gentle, shewing all Tit. 3.2, 3. meeknesse unto all men. For wee our selves were sometimes foolish, disobedient, decei­ved, serving divers lusts and pleasures, &c.

Of Gentlenes.The fift fruit of the Spirit is Gentlenesse. The which property may be knowne out of the Apostles words, where it is said to the Thessalonians, Not of of men sought we glory, neither of you, nor yet of others, when we might have beene burdensome, as the Apostles of Christ. But wee were 1 Thes. 2.6, 7. gentle a­mong you, even as a Nurse cherisheth her Chil­dren, &c.

In the third part of the T. 1. p. 98. Homily against Con­tention it is said: If you be provoked with evill speak­ing, 1 Per. 4.1. arme your selfe with patience, lenity and silence, either speaking nothing, or else being very Prov. 15.1. soft, meeke, and gentle in answering. Rom. 12.19, 20, 21. Overcome thine adversary with benefits and Gentlenesse.

Of Goodnesse.The sixt fruit of the Spirit is Goodnesse, which (as one saith) burceth none, but willeth well to all. The fruit of the spirit (saith Saint Paul to the Ephesi­ans) is in all Eph. 5.9.10. Goodnesse, and righteousnesse, and trum. Ioseph of Arimathea is said to be a Luke. 3.50, 51, 52.53. Good man: He consented not to the counsell and deed of the Iewes against Christ: Hee waited for the [Page 293]Kingdome of God: He performed all the honour he could unto the body of Iesus.

The seventh fruit of the Spirit is Faithfulnesse, Of Faithfullnes faith or trust, as in promises, and in bargaines or contracts: yea in all businesses and matters both Ecclesiasticall and temporall. Moses was Heb. 3.5. faithfull in all Gods house. Solomon saith, Most men will pro­claime every one his owne goodnesse: but a Prov. 20.6. Faith­full man who can finde? Yet such as are endued with the spirit of Iesus Christ, are Faithfull in a good measure. Concerning Faithfulnesse Christ saith: He that is Luke 16.10, 11, 12. Faithfull in that which is least, is Faithfull also in much: and he that is unjust in the least, is unjust also in much. If therefore ye have not beene Faithfull in the unrighteous Mammon, who will commit to your trust the true riches? And if yee have not beene faithfull in that which is another mans, who shall give you that which is your owne.

Of Meeknesse.The eighth fruit of the Spirit is Meekenesse.

In the T. 2. p. 247, 248. Homily concerning the state of Matri­mony, it is said to married persons, the Husband and Wife, Doe the best ye can of your parts, to custome your selves to softnesse and Meeknesse, and beare well in worth such over sights as chance: and thus shall your conversa­tion be most pleasant and comfortable. S. Peter saith, A Pet. 3.4. Meeke and a quiet spirit is in the sight of God of great price.

The ninth fruit of the Spirit is Temperance: Of Tempe­rance. And of it there is some delivery in the 80. Chapter afore.

CHAP. 86. Of sundry other Vertues prescribed in the Divine Service.

Of Honesty.

IN the T. 2. p. 108. Homily against excesse of apparell, it is said: It is not the goodlinesse of apparell, nor the excel­lency of beauty, nor the abundance of Gold, that maketh a woman to bee esteemed, but modesty and diligence to live 1 Tim. 2.2. Honestly in all things.

In the third part of the T. 2. p. 119. Homily concerning Praier, it is signified, That it behooveth one that cōmeth to a King, to speake and aske onely those things which are rightfull and honest. Saint Paul commandeth all Professors of Christianity, to walke 1 Thes. 4.12. Honestly to­ward them that are without, and to have lacke of nothing. To the Romanes he saith, Provide things Rom. 12.17. Honest in the sight of all men. To the Hebrewes he saith, Pray for us: for wee trust we have a good Conscience in all things, willing to live Heb. 13 18. Honestly. To the Philippians he saith, Whatsoever things are Phil. 4.8. Honest, thinke on the same. To the Thessalonians he saith: See that none render evill for evill unto any man: but ever follow that which is 1 Thes. 5.15. good, both among your selves, and to all men. Saint Pe­ter saith, Dearely beloved, I beseech you as Stran­gers and Pilgrims, abstaine from fleshly lusts, which warre against the soule, having your conver­sation 1 Pet. 2.11, 12. honest among the Gentiles, that whereas they speake against you as evill doers, they may by your good workes which they shall behold, glorifie [Page 295]God in the day of Visitation. Whence it may ap­peare, that that is Honesty which is not onely ex­presly approved by the holy Scriptures, but also whatsoever is accounted honourable or worthy of praise according to the light of true reason. S. Paul saith: For when the Gentiles which have not the law, doe by nature the things contained in the law, these having not the law, are a law to them­selves; which shew the Rom. 2.24, 15 worke of the law written in their hearts, their conscience also bearing witnesse, and their thoughts the meane while accusing, or else excusing one another, &c. Also nothing ought to be supplicated unto a King, but what is rightfull and Honest. For ( Solomon saith) Righteous lips are the delight of Kings: and they love him that speak­eth Prov. 16.13. right.

Of Courtesie.

IN the first part of the T. 2. p. 157. Homily concerning Almes-deeds, it is said: Be courteous unto the poore. Saint Peter saith: Finally, be ye all of one minde, having compassion one of another, love as brethren, be pitifull, be 1 Pet. 3.8, 9. Courteous: not rendring evill for evill, or railing for railing: but contrariwise, bles­sing. King Rehoboam for giving 1 King. 12, 13, 14, 16. uncourteous an­sweres to his subjects when they came unto him, lost the most part of his Kingdome thereby. Solo­mon signifieth, that a Superiour should not without just cause answere his inferiour discourteously, say­ing: He that Prov. 14.21. despiseth his neighbour, sinneth: but he that hath mercy on the poore, happy is hee. He that Prov. 14.31. oppresseth the poore, reproacheth his [Page 296]Maker. In Ecclesiasticus wholesome counsaile is gi­ven hereto: Turne not away thine eye from the needy, and give him none occasion to curse thee; for if he curse thee in the bitternesse of his soule, his prayer shall be heard of him that made him. Let it not grieve thee to bow downe thine eare to the poore, and give him a Ecclus. 4.5, 6, 8. friendly answer with meek­nesse. We ought not to despise any for any bodily deformity or infirmity. The Apostle saith, 1 Pet. 2.17. Ho­nour all men. Bee gentle, shewing all Tit. 3.2. meeknesse unto all men.

Of retaining the memory of Saints.

IN the Kalender set afore the Common Prayer, the names of sundry men and women, which in their life time, here on earth were famous for piety and vertue, are inserted for perpetuall memory: as Cyprian, Benedict, Anne, Katherine, &c. Wherein ho­ly Church doth according to the Scripture, which saith: The Prov. 10.7. memory of the just is blessed: but the name of the wicked shall rot. The righteous shall be had in everlasting Psal. 112.6. remembrance.

In the third part of the T. 1. p. 65. Homily concerning the feare of death, there is a Saints saying mentioned, namely, Saint Martin, who said, Good Lord, if I be ne­cessary for thy people to doe good unto them, I will refuse no Phil. 1.24. labour: but else for mine owne selfe, I beseech thee to take my soule. In the eleventh Chapter to the He­brewes the memoriall of many Saints is blessed: so in Ecclesiasticus, Chap. 44.45, 46, 47, 48, 49, 50.

Of Veracity or True Speaking.

IN the first part of the T. 1. p. 47, 48. Homily concerning Swea­ring, it is said; Every Christian mans word ( saith Saint Hierome) should be so true, that it should bee re­garded as an oath. And Chrysostome witnessing the same, saith, It is not convenient to sweare: for what needeth us to sweare, when it is not lawfull for one of us to make a Col. 3 9. Isa. 63.8. lye unto another. Hee that useth truth and plainnesse in his bargaining and communication, hee shall have no need by such vaine swearing, to bring himselfe in credence with his neighbours, nor his neighbours will not mistrust his sayings. The Prophet Ieremiah saith: Take ye heed every one of his neighbour, and trust ye not in any brother: for every brother will utter­ly supplant, and every neighbour will walke with slanders; and they will deceive every one his neigh­bour, and will not speak the truth: they have taught their tongue to speake Ier. 9.4, 5. lies, and weary themselves to commit iniquity. David saith: Lord who shall abide in thy Tabernacle? who shall dwell in thy ho­ly hill? He that walketh uprightly, & worketh righ­teousnesse, and Psal 15.1, 2, 3. speaketh the truth in his heart.

Of Diligence.

IN the admonition to all Ministers Ecclesiasticall, set afore the second Tome of Homilies, it is said; It shall be necessary that yee 1 Tim. 4.12 1 Pet. 5.3. above all other doe behave your selves most faithfully and diligently in your so high a function. After it is said; It shall be well done to spend your time to consider well of such Chapters before hand, whereby your Eccles. 12 9, 10, 11. pru­dence and diligence in your office may [Page 298]appeare, &c. In the first part of the T. 2 p. 115. Homily con­cerning the place and time of prayer, it is signified; That by the fourth Commandement it appeareth, no man in the sixe dayes ought to be sloathfull or idle, but Exod. 20.9. Rom. 12.11. dili­gently to labour in that state wherein God hath set him. Most divinely doth the Church counsell us unto di­ligence, in the third part of the T. 2. p. 232. Homily for Ro­gation weeke, saying: Brethren, howsoever the 1 Cor. 11.32. world in generality is Hos. 4.6. forgetfull of God, let us parti­cularly attend to our time, and Eph. 5.15.16. Col, 4.5. winne the time with di­ligence, and apply our selves to that light and 2 Cor. 6.1, 2. grace that is Tit. 2.11.12. offered us: let us, if Gods favour and judgements which he worketh in our time, cannot stir us to call home to our selfe to Phil. 2.12. doe that belonging to our salvation: At the least way, let the malice of the devill, the naugh­tinesse of the world, which wee see exercised in these 1 Tim. 4.1. 2 Tim. 3.1. &c. perilous and last times, wherein we see our daies so dangerously set; provoke us to Mar. 13.33, 34 35, 36, 37. Ephes. 4.1. watch diligently to our 1 Cor. 1.9. vocation, to walke and goe Phil. 3.13, 14. 2 Pet. 1.3.10. Prov. 4.18. forward therein. In the T. 2. p. 241. Homily concerning the state of Matrimony, it is said; But to this prayer must bee joyned a 2 Pet. 1.5, 6, 7, 8. singular dili­gence, &c. In the third part of the T. 2. p. 272. Homily of Re­pentance, it is said; If we should suspect any uncleannes to be in us, wherefore the earthly Prince should loath and abhorre the sight of us, what paines would we take to re­move and put it away? How much more ought we with all diligence and speed that may be, to put away that un­cleane 2 Cor. 7.1. filthinesse that doth Isa. 59.1. separate and maken divi­sion betwixt us and our God, and that hideth his face from us, that he will not heare us? The Apostle to the Hebrewes saith: Wee desire that every one of you doe shew the same Heb. 6.11, 12. diligence, to the full assu­rance of hope unto the end: that yee be not sloath­full, [Page 299]but followers of them, who through faith and patience inherit the promises. To the Clergy, Saint Paul saith, Preach the Word, be 2 Tim. 4.2. instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine. Solomon saith, Be thou Prov. 27.23. di­ligent to know the estate of thy flockes, and looke well to thy heards. In another place he saith, Seest thou a man Prov. 22.29. diligent in his businesse? he shall stand before Kings, he shall not stand before meane men.

Of Watchfulnesse.

IN the T. 2. p. 252. Homily against Idlenesse, it is said; Let us Iam. 4.7. 1 Pet. 5.8, 9. resist the Devill with our diligent watching, in labour, and in 1 Pet. 4.19. well doing. For he that diligent­ly exerciseth himselfe in honest See Mat. 12.44. where the originall of the word empty [...] also signifieth being idle. businesse, is not easily catched in the Devils snare. Saint Paul saith unto Timothy, 2 Tim. 4 5. Watch thou in all things. Christ saith, Mat. 26 41. Watch ye and pray, lest ye enter in tempta­tion. What I say unto you, I say unto all, Mar. 13.37. Watch.

Of Contentednesse.

IN the T. 2: p. 106. Homily against the excesse of Apparell, it is said; Let us content our selves quietly with that which God sendeth, be it never so little. And if it please him to send us plenty, let us not waxe Prov. 30.9. 1 Tim. 6.17, 18. proud thereof, but let us use it moderately, aswell to our owne comfort, as to the reliefe of such as stand in necessity. Afterward it is said; Every Christian ought to content himselfe in our Saviour Christ, thinking himselfe sufficiently A most con­siderable sen­tence. garnish­ed with his heavenly vertues. Saint Paul saith, Godli­nesse with 1 Tim 6.6, 7, 8. contentment is great gaine. For wee [Page 300]brought nothing into this world, and it is certaine we can cary nothing out; and having food and ray­ment, let us be therewith content. Let your Heb. 13.5. con­versation be without covetousnesse, and be content with such things, as ye have: for he hath said, I will never leave thee, nor forsake thee. Saint Paul said concerning himselfe: I have learned in whatsoever state I am, therewith to be Phil. 4.11. content.

Of Simplicity.

IN the T. 2. p. 106. Homily against the excesse of Apparell, it is said; Let us take unto us simplicity, chastity, and comelinesse, submitting our necks to the sweet Mat. 11.30. yoke of Christ. The Lord Iesus said to his Apostles: Behold, I send you forth as sheepe in the midst of Wolves: be ye therefore wise as serpents, and harmlesse (or Mat, 10.16. simple) as doves. Saint Paul said to the Corinthi­ans, I feare lest by any meanes, as the serpent begui­led Eve through his subtilty, so your minds should be corrupted from the 2 Cor. 11.3. simplicity that is in Christ. In another Epistle he saith: He that giveth, let him doe Rom. 12 8. it with simplicity. And I would have you wise unto that which is good, and Rom. 19.19. simple concer­ning evill. Concerning himselfe he said: Our re­joycing is this, the testimony of our conscience, that in 2 Cor. 1.12. simplicty and godly sincerity, not with fleshly wisedome, but by the grace of God, we have had our conversation in the world, and more abun­dantly to you wards. Singlenesse of minde is one of the heavenly vertues. Let us heare what David saith of the contrary nature. They speake vanitie every one with his neighbour: with flattering lips, [Page 301]and with a Psal. 12.2, 3. double heart doe they speak. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things.

Of Zealousnesse.

IN the second part of the T. 2. p. 131, 132. Homily concerning the place and time of prayer, it is said; But now forasmuch as ye perceive, it is Gods determinate pleasure ye should resort unto your Churches upon the day of holy rest; seeing yee heare what displeasure God conceiveth, what plagues he powreth upon his disobedient people; see­ing ye understand what blessings of God are given, what heavenly commodities come to such people as desirously and zealously use to resort unto their Churches: seeing also ye are now friendly bidden and joyntly called, beware that ye slacke not your duty, take heed that you suffer no­thing to let you hereafter to come to the Church at such times as you are ordinarily appointed and commanded. Ever memorable is that which the Lord said to the Angell of the Church of the Laodiceans; I know thy workes, that thou art neither cold nor hot, I would thou were cold or hot. So then because thou art lukewarme, and neither cold nor hot, I will spue thee out of my mouth. As many as I love, I re­buke and chasten, be Rev. 3.15, 16, 17, 18.19. Ier. 48.10. as in the margent. zealous therefore and repent. Paul signified of some, that had a Rom. 10.2. zeale of God, but not according to knowledge. Hee telleth Titus therefore whereof all should be Tit. 2.14. zealous, namely of good workes. Great also ought to be the zeale of every Christian concerning Gods house, his Temple, and every part of his publike worship, and concerning every circumstance thereto ordained [Page 302]by the Church, that nothing thereof be profaned, but every particular with all due reverence used or performed, according to the example of Iesus Christ, of whom it is said, that the Iohn 2.17. zeale of his fa­thers house had eaten them up.

Of Modestie.

IN the T. 2. p. 94. Homily against Gluttony and Drunken­nesse, it is said; Almighty God (to the end that wee might keepe our selves undefiled, and serve him in holi­nesse and righteousnesse, according to his word) hath char­ged in his Scriptures so many as looke for the glorious ap­pearing of our Saviour Christ, to lead their lives in all Tit. 3.12, 13. sobriety, modesty, and temperance; whereby wee may learne how necessary it is for every Christian that will not be found unready at the comming of our Saviour Christ, to live sober minded in this present world, for­asmuch as otherwise being unready; he Mat. 25.10, 11, 12. cannot enter with Christ into glory: And being unarmed in this be­halfe, he must needs be in continuall danger of that cruell adversary the roaring Lyon, against whom the Apostle Peter warneth us to prepare our selves in continuall 1 Pet. 5.8, 9. so­briety, that we may resist, being stedfast in faith. To the intent therefore that this sobernesse may be used in all our behaviour, it shall be expedient for us to declare unto you how much all kinde of Ephes. 5.18. excesse offendeth the Majestie of Almighty God, and how grievously he punisheth the im­moderate abuse of those his creatures, which he ordaineth to the maintenance of this our needy life, as meats, drinks, and apparell. In the T. 2. p. 108. Homily against the excesse of apparell, it is said; It is not the goodlinesse of apparell, nor the excellency of beauty, nor the abundance of gold, [Page 303]that maketh a woman to be esteemed, but Prov. 31.30. 1 Tim. 2.9.10. modestie, and diligence to live honestly in all things. In the third part of T. 2. p. 271. Homily of Repentance, it is said: The true parts and tokens of repentance are, an hearty Ps. 51.17. contrition and sorrowfulnesse of our hearts, unfained Ps. 32.5. confession in word of mouth for our unworthy living before God, a sted­fast Rom. 3.24.25.26. faith to the merits of our Saviour Christ for par­don, and a purpose of our selves by Gods grace to Isa. 55.7. renounce our former wicked life, and a full Ezech. 18.21. conversion to God in a Ioh. 15.8. new life to glorifie his name; and to live Col. 2.5. orderly and charitably, to the comfort of our neighbour, in all Eph. 5.9.10. righ­teousnesse, and to live soberly and modestly to our selves, by using abstinence, and 1 Cor. 9, 25. temperance in word and deed, in Col. 3.5. mortifying our earthly members here upon earth. Saint Paul unto Timothy signifying with what con­ditions a Minister of the Church is to bee endued, mentioneth modesty among the rest, saying: He must be blamelesse, the husband of one wife, vigilant, so­ber, of good behaviour ( or 1 Tim. 3.2. as in the mar­gent. modest) given to hos­pitality, apt to teach, &c. The Apostle command­eth women to adorne themselves in 1 Tim. 2.9. modest ap­parell. Also he teacheth that aged men bee Tit. 2.2.3. sober, grave, temperate, sound in faith, in charity, in paci­ence. The aged women likewise, that they bee in behaviour as becommeth holinesse, not false accu­sers, not given to much wine, teachers of good things. That they may teach the yong women to be Tit. 2 3.4. sober, to love their husbands, to love their chil­dren, to be discreet, chast, keepers at home, good, obedient to their owne husbands, that the word of God bee not blasphemed. Young men exhort like­wise to be sober minded. The instruction in Ecclesi­asticus is memorable: Eccius. 32.7.8.6. Speake young man, if there [Page 304]bee need of thee: and yet scarcely when thou art twice asked. Let thy speech bee short, comprehen­ding much in few words; bee as one that knoweth, and yet holdeth his tongue. If thou be among great men, make not thy selfe equall with them, and when Ecclus. 7.14. ancient men are in place, use not many words.

Of Patience.

IN the Collect for Saint Iohn Baptists day it is said, Make us so to follow his Doctrine and holy life, that we may truly Luk. 3.3, 4, 5, 6. repent according to his Preaching, and after his example constantly Mat. 10.32. Phil. 2.16. speake the truth, boldly Lev. 19.17. rebuke vice, and patiently Mat. 5.10.11.12. Iam. 1.2.3.4. 1 Pet. 3.14. suffer for the truths sake. In the first T. 2. p 178. Homily of the Passion it is said, Let us there­fore now open our harts againe to Iesus Christ, & study in our lives to bee thankefull to such a Lord, and evermore to bee mindfull of so great a benefit, yea, let us take up our Mat 10.38. crosse with Christ, and follow him. His Passion is not onely the 1 Tim 2.6. ransome and whole amends for our sinne, but it is also a most perfect Heb 12.1, 2, 3, 4. example of all patience and sufferance. For it behooved Christ thus to Luk. 24.46, suffer, and to enter into the glory of his Father: Why should it not become us to beare patiently our small crosses of adversity, and the troubles of this world? For surely (as saith Saint Peter) Christ therefore suffered, to leave us an 1 Pet. 2.21. example to follow his steps. And if we 2. Tim. 2.11.12. suffer with him, we shall be sure also to reigne with him in heaven. Not that the Rom. 8.18. sufferance of this transitory life should be worthy of that glory to come, but gladly should we be contented to suf­fer, to be Rom. 8.29. 1 Ioh. 2.6. like Christ in our life, that so by our Mat. 5.16. workes we may glorifie our Father which is in heaven. And as it is painefull and grievous to beare the Crosse of Christ [Page 305]in the griefes and displeasures of this life: so it Heb. 12.11. bring­eth forth the joyfull fruit of Rom. 5.3.4.5. hope, in all them that bee exercised therewith. Let us not so much behold the paine, as the Heb. 11.26.27. reward that shall follow that labour. Nay, let us rather endeavour our selves in our sufferance, to en­dure innocently and guiltlesse, as our Saviour Chirst did. Perfect patience careth not what, nor how much it suffe­reth, nor of whom it suffereth, whether of friend or foe: but studieth to suffer 1. Pet. 2.19. and 3.14. innocently, and without deserving. Yea, he in whom Mat 5.48. perfect Charity is, careth so little to revenge, that he rather studieth to doe good for evill, to blesse and say well of them that curse him, to pray for them that pursue him, according to the example of our Saviour Christ, who is the most perfect example and pat­terne of all meekenesse and sufferance. Saint Iames saith, My brethren, count it all joy when ye fall into di­vers temptations, knowing this, that the trying of your faith worketh Iam. 1.2.3. patience: but let patience have her perfect worke, that ye may be perfect and entire, wanting nothing. Saint Paul to the Thessa­lonians saith, Be 1 Thes. 5.14. patient toward all men. And a­gaine Saint Iames saith, Bee Iam. 5.7.8.9.10.11. patient therefore bre­thren, unto the comming of the Lord: Behold the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, untill hee re­ceive the early and latter raine. Bee ye also patient; stablish your hearts: for the comming of the Lord draweth nigh. Take, my brethren, the Prophets, who have spoken in the name of the Lord, for an ensample of suffering affliction, and of patience. Behold, wee count them happy which endure. Ye have heard of the patience of Iob, and have seene the end of the Lord: that the Lord is very pittifull, and of tender mercy.

Of Peace-making.

IN the third part of the T. 1. p. 98. Homily against Conten­tion it is said: Above all things, keepe peace and Eph. 4.3. uni­ty: be no Peace breakers, but Mat 5.9. Peace-makers. And then there is no doubt, but that God the Authour of comfort and peace, will grant us 2 Thes. 3.16. peace of Conscience, and such concord and agreement, that with Rom. 15.5.6. one mouth and minde, we may glorifie God the Father of our Lord Iesus Christ. As all true Christian people doe receive by the spi­rit of Christ the peace of God into their conscien­ces Isa. 48.18. and 66.12. more and more, so are they more and more peaceable toward others. Saint Iames saith, The Wisedome that is from above, is first pure, then Iam. 3.17.18. peaceable, gentle, and easie to be intreated, full of mercy, and good fruits, without partiality, and without hypocrisie. 2 Esdros. 13.12.39. And the fruit of righteousnesse is sowne in Peace, of them that make peace. Bles­sed (saith Christ Iesus) are the Mat. 5.2. 1 Pet. 3.11. Peace-makers, for they shall bee called the Children of God.

CHAP. 87. Of Satisfaction for wrong done in word or deed.

IN the second Exhortation to be said sometime at the discretion of the Curate, afore receiving the Communion, it is said: If yee shall perceive your of­fences to bee such as be not onely against God, but also a­gainst your neighbours: then yee shall reconcile your selves unto them, ready to make restitution and Satis­faction, according to the uttermost of your powers, for all [Page 307]injuries and wrongs done by you to any other, and like­wise being ready to forgive others that have offended you, as you would have forgivenesse of your offences at Gods hand: for otherwise the receiving of the Holy Com­munion doth nothing else but increase your damnation. In the Rubricke of the Visitation of the sicke afore the particular Absolution, it is said: The Minister shall examine the sicke party whether he bee in charity with all the world, exhorting him to forgive from the bottom of his heart all persons that have offended him, and if he have offended other, to aske them forgivenesse: and where hee hath done injury or wrong to any man, that he make amends to the uttermost of his power. In the T. 2. p. 195. Homily of the Resurrection it is said: As ye have hurt the name of your neighbour, or otherwise hindred him; so now intend to restore it unto him againe. For without restitution, God accepteth not your confession, nor yet your repentance. It is not enough to forsake evill, ex­cept you set your courage to doe good. By what occasion so­ever you have offended, turne now the occasion to the ho­nouring of God, and profit of your neighbour. In the second part of the T. 2. p. 203. 204. Homily concerning the Sacra­ment it is said: O wretched creatures that we bee at these dayes, who bee without reconciliation of our brethren whom we have offended, without satisfying them whom we have caused to fall, without any kinde of thought or compassion toward them whom we might easily relieve, without any conscience of slander, misreport, division, rancor, or inward bitternesse, &c. Wherefore (O man) tender thine owne salvation, examine and try thy good will and love towards the children of God, the members of Chirst, the heires of the heavenly heritage? yea, to­words the Image of God, the excellent creature thine owne [Page 308]soule. If thou hast beene offended, now bee reconciled. If thou hast caused any to stumble in the way of God, now set them up againe. If thou hast disquieted thy brother, now pacifie him. If thou hast wronged him, no relieve him. If thou hast defrauded him, now restore unto him. If thou hast nourished spite, now embrace friendship. If thou hast fostered hatred and malice, now openly shew thy love and charity, yea bee prest and ready to procure thy neighbours health of soule, wealth, commodity, and pleasures, as thine owne. Deserve not the heavie and dread­full burden of Gods displeasure for thine evill will to­wards thy neighbour, so unreverently to approach unto this table of the Lord. In the second part of the T. 2. p. 269. Ho­mily of repentance, it is said: Wee doe learne, what is the satisfaction that God doth require of us, which is, that we Isa. 1.16.17. cease from evill, and do good; and if we have done any man wrong, to endeavour our selves to make him true amends to the uttermost of our power, following in this the example of Luk. 19.8. Zacheus, and of this sinfull Luk 7.38.39. woman, and also that godly lesson which Iohn Baptist Zacharies sonne did give unto them that came to aske Luk. 3.11.12.13, 14. counsell of them. The Lord Iesus saith, If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, leave there thy gift before the Altar, and goe thy way, first bee Mat. 5.23.24.25.26. reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him: lest at any time the adver­sary deliver thee to the Iudge, & the Iudge deliver thee to the officer, and thou be cast into prison. Ve­rily, I say unto thee, thou shalt be no meanes come out thence till thou hast payed the uttermost far­thing. The Law of the Lord saith, The guilty shall [Page 309]restore that which hee tooke violently away, or the thing which hee hath deceitfully gotten, or that which was delivered him to keepe, or the lost thing which he found. Read the sixt Chapter of Leviticus and the 7. first verses. In the last whereof it is signi­fied, that forgivenesse for such transgressions can­not be hope for from God, untill restitution bee made, or at least unfainedly intended, desired, resol­ved on, and set forward according to the very ut­termost of one ability. Read the Lawes concer­ning restitution in Exodus 22, &c. If wee finde any of our neighbours substance be it of what kinde so­ever, wee are bound to restore it unto him againe Deut. 22.1.2.3. See Iob. 20.18.

CHAP. 88. Of forgiving others the wrongs, which they have dene to us, in word or deed.

IN the Service afore the Communion, and in the Rubricke afore the speciall Absolution it is decla­red, that we are bound to be in Charity with every body of mankind, as we would that God should be mercifull unto us. For so wee may observe forth of the collections in the Chap. 87. Chapter afore. In the first T. 2. p. 179. Homily of the Passion, it is said: It is not meete that we should crave forgivenesse of our great offences at Gods hands, and yet will not forgive the small trespasses of our neighbour against us. We doe call for mercie in vaine, if we will not shew mercy to our neighbours. For if wee will not put wrath and displeasure forth of our hearts to our Christian brother, no more will God forgive the dis­pleasure and wrath that our sinnes have deserved afore [Page 310]him. For under this condition doth God forgive us, if we forgive other. It becommeth not Christian men to bee hard one to another, nor yet to thinke their neighbour un­worthy to be forgiven. For howsoever unworthy he is, yet is Christ worthy to have thee to do thus much for his sake, he hath deserved it of thee, that thou shouldest forgive thy neighbour. And God is also to bee obeyed, which commandeth us to forgive, if we will have any part of the pardon which our Saviour Christ purchased once of God the Father, by shedding of his precious blood. And P. 180. af­terward it is said: He which hateth his brother, abi­deth in death, even in the danger of everlasting death, and is moreover the child of damnation and of the divell, cursed of God, and hated (so long as hee so remaineth) of God and all his heavenly company. For as peace and cha­rity doth make us the blessed children of Almighty God; so doth hatred and envie make us the cursed children of the Divell. In he second part of the P. 216. Homile for Whitsunday it is said: Ye shall briefly take this short lesson. Wheresoever yee finde the spirit of arrogancie, and pride, the spirit of envie, hatred, contention, cruel­lie, murder, extortion, witchcraft, necormaniec, &c. assure your selves, that there is the spirit of the Devill, and not of God, albeit they pretend outwardly to the world never so much holinesse. For as the Gospell teacheth us, the spirit of the Iesus is a good spirit, and Holy spirit, a sweet spirit, a lowly spirit, a mercifull spirit, full of charity and loue, full of forgivenesse and pitty; not rendring evill for evill, extremity for extremity, but overcomming evill with good, and remitting all offence even from the heart. According to which rule, if a man live uprightly, of him it may be safely pronounced, that hee that the Holy Ghost with hin him: If not, then it is a plaine taken, that he doth [Page 311]usurpe the name of the Holy Ghost in vaine. Christ teacheth us thus to pray: Mat. 6.12. Forgive us our trespas­ses, as wee forgive them that trespasse against us. And he addeth, For if ye Mat 6.14, 15: forgive men their tres­passes, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. In the Pa­rable it is said, O thou wicked servant, I forgave thee all that debt, because thou desiredst mee: shouldest not thou also have had compassion on thy fellow servant, even as I had pity on thee? and his Lord was wroth, and delivered him to the Tor­mentors, till he should pay all that was due unto him. So likewise shall my heavenly Father doe also unto you, if ye from your hearts Mat. 18.32, 33, 34, 35. forgive not eve­ry one his brother their trespasses. Saint Iames saith, Iam. 2.13. Hee shall have judgement without mercy, that hath shewed no mercy. The Lord also saith; Take heed to your selves: If thy brother trespasse against thee, rebuke him; & if he repent, forgiven him. And if he trepasse against thee seven times, in a day, and seven times in a day turne againe to thee, saying, I repent, thou shalt Luke. 17.3, 4 forgive him. Memorable is the instruction in Ecclesiasticus: he that revengeth, shall finde vengeance from the Lord, and hee will surely keepe his sinne in remembrance. Ecclus. 28. [...] 2, 3, 4, 5, 6, 7. Forgive thy neighbor the hurt that he hath done unto thee, so shall thy sinnes also be forgiven when thou pray­est. One man beareth hatred against another, and doth he seeke pardon from the Lord? He sheweth no mercy to a man which is like himselfe; and doth he aske forgivenesse of his owne sinnes? Remem­ber thy end, and let enmity cease, remember cor­ruption [Page 312]and death, and abide in the Commande­ments. Remember the Commandements, and beare no malice to thy neighbour: remember the Cove­nant of the Highest, and winke at ignorance. Some will say, they can forgive, but not forget. But in so doing they doe not well. Saint Paul saith, be yee kinde one to another, tender hearted; Eph. 4.32. forgiving one another, even as God for Christs-sake hath for­given you. Be ye therefore Eph. 5.1. sollowers of God as deare Children, and walke in love. Micah speak­ing of Gods mercy to his penitent and obedient people, saith, Thou wilt Micah. 7, 18, 19. cast all their sinnes into the depths of the Sea. And that we like unto God, ought to forget, aswell as to forgive our neigh­bours trespasses against us, it may appeare out of that doctrine in the Meeter of the Psalmes; where it is said in Psal. 103.8, 9.

The Lord is kinde and mercifull,
when sinners doe him grieve:
The slowest to conceive a wrath,
and readiest to forgive.
He chides not us continually,
though we be full of strife:
Nor keepes our faults in memory,
for all our sinfull life.

CHAP. 89. Of examining and judging our owne selves.

IN the Divine Service for the Communion, it is to be said by the Curate unto the people, namely in the second Exhortation: My duty is to exhort you to consider the dignity of the holy mysterie, and the great perill of the unworthy receiving thereof, and to search and examine your owne consciences, as you should come holy and cleane to a most godly and heavenly feast, &c. The way and meanes thereto is: first to examine your lives and cōversation by the rule of Gods Comman­dements, and wherin soever ye shall perceive your selves to have offended, either by will, word or deed, there to be­waile your owne sinfull lives, and confesse your selves to Almighty God, with full purpose of amendment of life.

In the Exhortation of the Visitation-Service, it is said also unto us most Divinely to this matter: For­asmuch as after this life, there is account to be given un­to the righteous Iudge, of whom all must be judged with­out respect of persons: I require you to examine your selfe, and your state both toward God and man, so that ac­cusing and condemning your selfe for your own faults, you may finde mercy at our heavenly Fathers hand for Christs sake, and not be accused and condemned in that fearefull judgement.

In the second part of the T. 2. p. 204, 205. Homily concerning the Sacrament, it is said: Let us all universall and singular, behold our owne manners and lives, to amend them. Yea now at the least, let us call our selves to an accompt, that it may grieve us of our former evill [Page 314]conversation, that we may hate sinne, that we may sorrow and mourne for our offences, that wee may with Zechar. 12.10, 11. Ioel 2.12. Ps. 126 5, 6. teares powre them out before God, that we may with sure trust desire and crave the salve of his mercy, bought and pur­chased with the blood of his dearely beloved Sonne Iesus Christ, to heale our deadly wounds withall. For surely, if we doe not with earnest repentance 2 Cor. 7 1. 1 Iohn. 3 3. Iam. 4.8.9. cleanse the filthy stomacke of our soule, it must needes come to passe, that as wholesome meat received into a raw stomacke corrupteth and marreth all, and is the cause of further sicknesse: so shall we eate this wholesome Bread, and drinke this Cup to our eternall destruction. Thus we and not other must throughly Ier. 7.5. Ps. 119.59.60. examine, and not lightly looke over our selves, not other men; our owne conscience, not Mat. 7.1, 2, 3, 4, 5. Ecclus. 19.8. other mens lives; which we ought to doe uprightly, truly, & with just correction. Let as take heed we come not with our sinnes unexamined, into this presence of our Lord and judge. If they be worthy blame, which kisse the Princes hand with a filthy and uncleane mouth: shalt thou be blamelesse, which with a Mat. 23, 25, 26, 27.28. stinking soule, full of covetousnesse, forni­cation, drunkennes, pride full of wretched cogitations and Mat. 15.18, 19, 20. thoughts, doest breathe out iniquity and uncleannesse on the Bread and Cup of the Lord? The Church there­fore in the Communion-Service saith: Iudge there­fore your selves (brethren) that you bee not judged of the Lord. Greatly and ever observable is the Counsell of Ieremiah in his Booke of Lamentations: Let us Ier. 3.40. search and try our wayes, and turne againe unto the Lord. The Apostle saith to the Corinthians: 2 Cor. 13.5. Examine your selves whether you bee in the faith: prove your owne selves. To the Galatians hee saith: If a man thinke himselfe to bee something, when he is nothing, he deceiveth himselfe. But let [Page 315]every man Gal. 6.3, 4, 5. prove his owne worke, and then shall he have rejoycing in himselfe alone, and not in an­other. David saith: Stand in awe and sinne not: Ps. 4.4. Commune with your owne heart upon your bed, and be still. Ezekiel saith, Then shall ye Ezek. 36.31. remem­ber your owne evill wayes, and your doings that were not good, and shall loathe your selves in your owne sight for your iniquities, and for your abo­minations.

The cause of the licentious­nesse of these times.The neglect of this duty of examining and judg­ing our owne meditations, speakings and doings, is the cause of the licentiousnesse of these times, whereof it is complained by the Church in her 113. Canon. Some about Easter time when they receive, thinke a little upon themselves, whether they bee in open variance with their next Neigh­bour, and it may be before they goe to the Com­munion will signifie some condiscending unto a re­conciliation. But it is the custome with many, within few dayes after Easter all the yeare long un­till Easter come againe, for to make no conscience of living in discord & envying. True Christians do not only at Easter, but all the year long oftentimes take an examination of their whole conversation, how it agreeth to the Commandements of the Go­pel of the Lord Iesus Christ, bearing alwayes in re­mēbrance Christs words, viz. Iohn 12.48. The word that I have spoken, the same shall judge you in the last day. And that of every Mat. 12.36, 37 idle word, that men shall speake, they shall give account in the day of judgement. For by thy words thou shalt be justified, and by thy words thou shalt be con­demned. Also true Christians doe beleeve and of­ten thinke or Saint Pauls words to the Corinthians, [Page 316]viz. We must all 2 Cor. 5.10, 11. appeare before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Also Saint Peters words: And if ye call on a Father, who without respect of persons 1 Pet. 1.17. judgeth according to every mans worke, passe the time of your sojourning here in feare. Da­vids practice is written for our imitation, who in Ps. 119. saith, Ps. 119.59, 60.120.15.63.66.148.97. I thought on my wayes: and turned my feet unto thy testimonies. I made hast, and delayed not to keepe thy Commandements. My flesh trembleth for feare of thee, and I am afraid of thy judgements. I will medi­tate in thy Precepts: and have a respect unto thy wayes. I am a companion of all them that feare thee: and of them that keepe thy Precepts. I have remembred thy name, O Lord in the night, and have kept thy law. Mine eyes prevent the night watches, that I might meditate in thy Word. O how I love thy Law! it is my meditation all the day. The neglect of examining and judging our owne mindes and lives by the rule of all the Com­mandements of Christs holy Gospell, for to amend them according to his holy expresse word, as wee are advertised in the last part of the most sacred Le­tany, it is the cause of so much difference about re­ligion now in the Christian world. As many as have their eyes in their owne Eccles. 2 14. heads, and not in the corners of the earth, onely upon others; As many as obey Christs Commandement, Mat. 7.1, 2, 3, 4, 5. Iudge not, that ye be not judged. For with what judgement ye judge, yee shall be judged, and with what measure yee mete, it shall be measured to you againe. And why beholdest thou the Mote that is in thy brothers eye, but considerest not the Beame that is in thine owne eye? Or how wilt thou say to [Page 317]thy brother, let me pull out the Mote out of thine eye, and behold a Beame is in thine owne eye? Thou Hypocrite, first cast out the Beame out of thine owne eye: and then shalt thou see clearly to cast out the mote out of thy Bro­thers eye: As many as doe not meerely talke of the strait gate and narrow way, but also their owne selves with their whole heart Luke. 13.24. Mat. 7.13.14. strive to enter in at the same, becomming 1 Cor. 3.18. fooles, that they may bee wise, Isa. 55.7. forsaking all their imaginations, and Rev. 3.17. false riches, and Mat. 19.22. Ier. 4.14. possessions in spirit, which they have re­ceived from the 1 Cor. 2.12. spirit of the world, & not from the Spirit of God, which are contrary to the testimo­ny and approbation of Gods expresse Word, and of the Divine Service of the Church of England; As many as forsake their Prov. 9.6. owne chosen way, and onely walke in the Ier. 6.16. Ps. 139.24. old way, according to the di­rection of the universall holy Scriptures, and the prescription and instruction of our Mother the Church of England, in her bookes of Divine Ser­vice; who unfainedly strive to doe like David, to Ps. 119.32. runne the way of Gods Commandements; to be Ps. 119.29, 30 removed from the way of lying, and to have God grant them his law graciously; who choose the way of truth, and lay Gods judgements before them; who pray to be Ps. 119.33. taught the way of Gods Statutes, for to keepe that way unto the end thereof; who Ps. 119.14. rejoyce in the way of Gods Testimonies as much as in all riches; who pray to be made Ps. 119.27, understand the way of Gods Precepts; who pray to bee quick­ned (or made lively) in the way of the Lord; who pray to God for to Ps. 138. [...]3, 24 search them, and know their hearts, to try them, and to know their thoughts, and to see if there be any Or way of paine or griefe, as it is rendred in the Margent. wicked way in them; and [Page 318]to lead them in the way everlasting; Such as are like David thus affectioned, doe honour the godly wis­dome of the Church of England their Mother, Phil. 2.16. held forth in the books of her Divine Service, and doe at length by the grace of our Lord Iesus, and the love of God, and the fellowship of the Holy Ghost, come into the Act. 4.32. Ier. 32.39. unity of the most holy faith and upright life, prescribed in the said sacred Bookes, and in the other bookes of her Doctrine & discipline, established by publike & cōmon Au­thoritie. But it is now with some as it is mentioned in holy Writ: There is a generation that are pure their owne eyes: and yet is not Pro. 30.12, 13, 14. washed from their owne filthinesse. There is a generation, O how lof­ty are their eyes! and their eye lids are lifted up. There is a generation whose teeth are as swords, and their jaw-teeth as knives, &c. Of such also the same Divine Writer saith, All the wayes of a man are Prov. 16.2. cleane in his owne eyes: but the Lord weigh­eth the spirits. Every way of a man is Prov. 21.2. right in his owne eyes, but the Lord pondereth the hearts. To neglect examining, judging and amending ones own selfe, and to be a censurer of others is the dam­nable Pharisaicall nature. Saint Luke recordeth that the covetous Pharisees heard Christs sayings, and derided him. And he said unto them, Yee are they which Luke 16.15, 14. justifie your selves before men, but God knoweth your hearts: for that which is highly esteemed amongst men, is an abomination in the sight of God. And he spake this Parable unto cer­taine which Luke 18.9, 10, 11, 12. trusted in the uselves that they were righteous, and despised other. Two men went up into the Temple to pray, the one a Pharisee, the o­ther [Page 315]a Publicane. The Pharisee stood and prayed thus with himselfe, God I thanke thee, that I am not as other men are, Extortioners, unjust, Adulterers, or even as this Publicane. I fast twice in the weeke, I give tithes of all that I possesse, &c. Christ tels the Laodicean Angel what he thought of himselfe, say­ing: Thou sayest, I am Rev. 3.17. rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poore, and blinde, and naked, &c. Saint Paul foretold, that wisedome in ones own eies, or selfe wisdome, good opinion of ones owne wayes, and the like spirituall pride, would be the disease of the last dayes. And he reckoneth it up in the first place of the seventeene reigning sinnes of these times, saying unto Timothy: This know also, that in the last dayes, perilous times shall come, for men shall be 2 Tim. 3.1, 2, 3, 4, 5. lovers of their owne selves, &c. not 2 Cor. 13.5. examiners, 1 Cor. 11.28.31. judgers, and Ezech. 36.31. condemners of themselves, according to the re­quiry of the holy Gospell. Much considerable here­to is that ever memorable sentence of the Holy Ghost delivered by Saint Iohn: Every one that hath this hope in him (namely to be like God in holinesse and righteousnesse, and to see him as he is when hee shall appeare) 1 Iohn 3.3. purifieth himselfe, even as hee is pure. The meeter of the fift verse in the 4. Psalme is memorable.

Sinne not, but stand in awe therefore:
examine well your heart:
And in your chambers quietly,
see you your selves convert.

CHAP. 90. Of seeking Gods Kingdome, and the righteousnesse thereof.

IN the prayer for raine, it is said; O God heavenly Father, which by thy Sonne Iesus Christ, hast promi­sed to all that seeke thy Kingdome, and the righteousnesse thereof, all things necessary for their bodily sustenance, &c. In the booke of the Wisedome of Solomon, it is said; Wisd. 1.12, 13, 14, 15, 16. Seeke not death in the errour of your life: and pull not upon your selves destruction, with the worke of your hands. For God made not death: neither hath he pleasure in the destruction of the li­ving. For he created all things that they might have their being: and the generations of the world were healthfull: and there is no poison of destruction in them: nor the Kingdome of death ( [...] inferorū, juxta vulgatam versionem, atque Innianam. or hell) upon the earth. For righteousnesse is immortall. But ungodly men with their words and workes called it to them: for when they thought to have it their friend, they consumed to nought, and made a cove­nant with it, because they are worthy to take part with it. In the first part of the T. 2. p. 275. Homily against Disobedience and wilfull Rebellion, it is signified, That as long as in the first Kingdome the subjects conti­nued in due obedience to God their King, so long did God embrace all his subjects with his love, favour and grace; which to enjoy, is perfect felicity: whereby it is evident, that 1 Sam. 15.22, 23. Ier. 7.22.23. obedience is the principall vertue of all vertues, and indeed the very root of all vertues, and the cause of all felicity. But as all felicity and blessednesse should haue [Page 321]continued with the continuance of obedience, so with the breach of obedience, and the breaking in of rebellion, all vices and miseries did withall breake in, and overwhelme the world. We were Psal. 51.5. shapen in iniquity, and in sinne did our mothers conceive us: Iob 14.4. uncleane have we beene borne into this world. And growing up in the world, commonly when wee come to the yeares of discretion, more or lesse there seizeth on us the Psal. 143.3, 4. power of darknesse. Other Lords Isa. 26.13. besides the Lord God have had dominion over us. Satan hath had his 2 Tim. 2.26. Eph. 2.1, 2, 3. kingdome more or lesse upon us. But God would that wee should bee as his people the Colossians were whiles they were here in this world, delivered from the Col. 1.13. 1 Pet. 2.9. power of darknesse, and trans­lated into the Kingdome of his deare Sonne. For which cause he sendeth to us his Ministers, for to o­pen our eyes, and to turne us from darknes to light, and from the Acts 26.18. power of Satan unto God, that we may receive forgivenesse of sinnes, and inheritance among them which are sanctified by faith that is in Iesus Christ. But to attaine hereunto we are requi­red to do our parts also, namely to Mat. 6.33. seek for Gods Kingdome, and the righteousnesse thereof. The Kingdome of God which now wee are to seeke, is his Kingdome of Rom. 5.21. grace: and Christ saith, Behold the Kingdome of God is Luke 17.21. within you. Holy Church hath authorized for our helpe in devotion, a booke called The imitation of Christ; wherein are very many most heavenly meditations and exhortations. In the first Chapter of the second booke thereof there are very usefull observations hereto, whereof wee may make good use in our seeking of Christs King­dome. And they are as followeth. The Kingdome [Page 322]of God is within, saith Christ. Ioel 2.12. Turne thee unto the Lord with all thine heart, having 1 Iohn 2.15, 16, 17. and 5.4. forsaken this wretched world, and thou shalt Mat. 11.29. finde rest for thy soule. Learne to contemne 2 Cor. 4.18. outward things, and to addict thy selfe to Col. 31.2. spirituall; so shalt thou perceive the Kingdome of God to come unto thee. For the Rom. 14.17. Kingdome of God is righ­teousnes & peace, & joy in the Holy Ghost, which the wic­ked Isa. 57.20, 21. enjoy not. Christ will Iohn 14.18. 2 Cor. 6.16. come unto thee and com­fort thee, if thou make a Luke 1.17. Isa. 40.3, 4, 5. as in the Epistle for Saint John Baptists day. sit resting place for him within thee. For all his Psal. 45.13. glory and beauty is within, there doth he gladly abide. With the Eph. 2.16, 17. inner man doth he oftentimes walke, and reason sweetly, and Prov. 8.31. delight himselfe pleasant­ly, and agree notably, and familiarly continue. Goe too now, O faithfull soule, prepare thine heart for this Bride­groome, that he may Ps. 101. [...], &c. Song. 3.4. come unto thee, and dwell within thee. For thus he saith: If any man love mee, hee will keepe my word, and my Father will love him, and we will Iohn 14.23. come unto him, and will dwell with him. The Pre­face afore the said booke, which Preface is intitu­led, A godly Preface, made by him, whosoever he was, that translated this booke out of the Latine tongue into French, is a most singular delivery of many founda­tions unto true devotion, and very worthy every Christians often reading through. Moreover, as the Kingdome, Rule, Reigne, Dominion, sway and pre­heminence, which God hath in his people, is to be sought after within our inward man, and to bee expected there to 2 Pet. 1.19. arise, begin, and to be admini­stred more and more by the Rom. 8.14. Spirit of Iesus Christ; so also the Prov. 15.9. righteousnesse of that Kingdome is to bee seeked, which the Spirit of Christ Heb. 1.8, 9. admini­streth, not onely Hos. 10.12. inwardly within mans spirit, but also so as it Ps. 15.2. Psal. 119.1, 2, 3, 4, 5, 6. worketh outwardly, wherethrough every man & woman which are subjects of Christs [Page 323]Kingdome of Grace, are inflamed with fervent zeale, and an unfained desire and striving to worke righteousnesse in every Psal. 106.3. Mat 7 23. Isa. 33.15. Gen. 18.19. Mat. 7.12. particular matter of this present world. And that therunto Luk. 1.74, 75 1 Iohn 2 29. and 3.10. tended Christs Kingdome of Grace, it may appeare unto us out of the most holy delivery of the Church in the third collect for Grace, where it is said; Grant that this day we Iude 2.4. fall into no sinne, neither runne into any kinde of danger: but that all our doings may bee ordered by thy governance (or Kingdome) to doe alwaies that, which is righteous in thy sight, through Iesus Christ our Isa. 32.1. and 61.1, 2, 3. Rom. 6, 13, 18, 19. Phil. 4.13. 1 Cor. 15.57, 58. Lord. Amply and wonderfull gloriously have the Pro­phets and Apostles written of Christs Kingdome of Grace, and the Lord Iesus Christ himselfe hath much expressed the mystery thereof by parables. To be a subject of Christs Kingdome is the Rev. 2.17. new name, which none knoweth saving he that receiveth it. Many are the 1 Cor. 3.9, 10 priviledges which the subjects thereof doe enjoy, which are not thought of by such as sit in darknesse, and in the shadow of death, and have no desire to depart thereout, and to seeke for to have the divine governance to bee Eph. 4.15, 16. 2 Pet. 3 18. more and more within them. To conclude, when by the en­lightning of Christs holy Spirit we doe in see, that the comming of his Kingdome of grace is to be at­tended for to be received inwardly in our spirits, we must also remember what holy Church as it were inculcateth to us in the Gospell to bee read at Baptisme, that wee for our parts are to receive it with such an humility of minde as is in a little child. The Lord there saith, Suffer little children to come unto me and forbid them not, for to such belongeth the Kingdome of God. Verily I say unto you, who­soever [Page 324]doth not receive the Kingdome of God as a Mat. 10.15. little child, hee shall not enter therein. One must forsake Mat. 16.2 [...]. Luk. 14.26.33. himselfe, and all that he hath, 2 Tim. 3.2. selfe-love, Prov. 3.7. selfe-wisedome, Ier. 4.14. vaine thoughts, 2 Thes. 2.12, 1 [...]. Isa. 28.15. untrue be­liefes, whatsoever spirituall possession in his minde, which hee enjoyeth, which the Spirit of God hath not given to him and enstated him in: Ones soule must be as a Psal. 131.2. weaned child, as David saith his was. Also Christs Kingdome is to bee seeked with obe­dience unto the universall ordinances of Christs Church; of us, with all conscionable & zealous obe­dience unto every particular ordinance of the Apo­stolical Church of England. For every particular or­dinance thereof, as wel the ceremonial as the other, serve to prepare us, & to introduct us, & to plant us, and to establish us in the said divine Kingdome. It may be Such as sub­mit themselves to yeeld obedi­ence to the u­niversall ordi­nances of the Church ob­serve aspiritual fire in the diso­bedient. observed in all places concerning all per­sons, which refuse to yeeld obedience unto the ordi­nances of the Church of England, that they have not peace in their Eph. 5.6. Rom. 2.8.9. consciences, because of their Mat. 18.17. Luke 10.16. diso­beying the wife or Spouse of Iesus Christ. If that Almighty God so commended the house of the Rechabites, for keeping all the precepts, and for do­ing according to Ier. 35.18, 15. all that they were commanded by Ionadab their father: much more doth he expect that people should doe according to every particu­lar, which 1 Tim. 3.15. Isa. 2.2, 3. Micah 4.1, 2. Zech. 8.23. Act. 15.2, 4, 6, 22. holy Church prescribeth unto them. We are also hereto for to remember the counsell given by Isaiah: Isa. 55.6, 7. Seeke ye the Lord, while he may be found, call upon him while he is neere. We are to seeke afore the doore be Mat. 25.10, 11, 12. shut against us, and a­fore the master of the house be Luke 13.25, 26, 27. risen up, as Christ admonisheth. The Lord by Hosea saith, That it com­meth [Page 325]to passe, that there is a time, when such as have dealt treacherously against the Lord, which will not frame their doings, to turne unto their God; but retaine the spirit of Whoredome in the midst of them, and not know the Lord, but walke on in spirituall pride, They shall goe with their flockes, and with their heards to seeke the Lord: but they shall not Hos. 5.6. find him, he hath withdrawne himselfe from them. Ieremiah signifieth of the manner of Ier. 50.4, 5. seeking the Lord, where he saith: In those daies, and in that time, saith the Lord, the children of Isra­el shall come, they and the children of Iudah toge­ther, going and weeping: they shall goe, and seeke the Lord their God. They shall aske the way to Zion with their faces thitherward, saying, Come, and let us joyne our selves to the Lord, in a perpe­tuall covenant that shall not be forgotten. We are not to travell toward Canaan for to enjoy there the milke and honey, retaining within our selves a lust­ing after the Exod. 16.3. 1 Cor. 10.6. fleshpots of Egypt. Also unlesse we seeke the Lords kingdome with our Ier. 29.13. whole heart, we shall never finde it. It is most memorable, what is written in the booke of Chronicles, That all Iudah had sworne, with 2 Chron. 15.12, 15. all their heart to seek the Lord, and sought him with their whole desire, and he was found of them: and the Lord gave them rest round about. There are some that seeke (as they say) after Christs kingdome, but it is according to the imagi­nation of their owne heart, and not according to the prescriptions expressed in Gods word, and declared in the Divine Service of the Church. And it com­meth to passe with them, as Isaiah saith: Isa. 29.8, 9, 10. It shall even be as when an hungry man dreameth, and be­hold [Page 326]he eateth; but hee awaketh, and his soule is empty: or as when a thirsty man dreameth, and behold he drinketh; but he awaketh, and behold he is faint, and his soule hath appetite; So shall the multitude of all Nations bee, that fight against mount Zion: Stay your selves and wonder, cry ye out, and cry: they are drunken but not with wine, they stagger but not with strong drinke. For the Lord hath powred out upon you the spirit of deepe sleepe, and hath closed your eyes, &c.

CHAP. 91. Of the Christian unity.

IT is the last of the complaints, which the holy Fa­thers of the Church have made in the sacred prayer after the Letany in the last Fast booke, There hath beene little or no care among us to keepe truth and peace together, for the preserving of our Church & State. In the Collect for Simon and Iudes day, wee are taught to pray, Grant us so to bee joyned together in u­nity of spirit by the doctrine of the Prophets and Apostles, that we may be made an holy Ephes. 2.19, 20, 21, 22. Heb. 3.6. 1 Pet. 2.5. See also the mar­gent. temple acceptable to thee, through Iesus Christour Lord. In the Collect for All Saints, it is said: Almighty God, which hast knit to­gether thy Elect in one communion and fellowship, in the mysticall Eph. 2.22, 23. and 4.15, 16. body of thy Sonne Christ our Lord; grant us grace so to Phil. 3.17. Heb. 13.7. follow thy holy Saints in all vertuous and godly living, that we may come to those unspeakable joyes which thou hast Isa. 64. 4, 5. Psal. 31.19. Mat. 25.21. prepared for them that unfainedly love thee, through Iesus Christ our Lord. In the prayer for the whole state of Christs Church militant here in [Page 327]earth, it is said; We beseech thee to inspire continually the universall Church with the spirit of truth, unitie, and concord: and grant that all they that doe confesse thy ho­ly name, may 1 Cor. 1.10. agree in the truth of thy holy word, and live in 1 Cor. 12.13.25. Ioh. 17.21.22.23. unity and Eph. 4.16. Col. 2.19. Eph. 5.2. Ioh. 13.35. godly love, In the Collect to be read after private absolution, it is said; Preserve and continue this sicke member in the Ps. 122.3, Act. 1.4. Eph. 5.3. Ps. 133.1.2.3. unitie of the Church. In the second Collect for Peace, it is said; O God, which art Authour of peace, and lover of concord, &c. In the Collect to be read on the fourth Sunday af­ter Easter, it is said: Almighty God which dost make the mindes of all faithfull men to bee of one Phil. 2.1 3.2.5 and 3.16. will, &c. In the sacred Letanie it is said: That it may please thee to give to Ps. 67. Zechar. 14.9. Eph. 1.10. Is. 11.9. all Nations, unity, peace, and concord. In the first part of the T. 1. p. 89.90. Ps. 22.27.28.29 Ezech. 37.22. Homily against contention, it is said: Among all kinds of contention, none is more hurtfull, than is contention in matters of Religion. Es­chew (saith Saint Paul) foolish and unlearned 2 Tim. 2.23.24. questions, knowing that they breed strife. It becommeth not the ser­vant of God to fight, or strive, but to be meeke toward all men. This contention and strife was in Saint Pauls time among the Corinthians, and is at this time among us English-men. For too many there bee which upon the Ale­benches or other places, delight to set forth certaine questions, not so much pertaining to edification, as to vaine glorie, and shewing forth of their 1 Tim. 6.20. cunning, and so un­soberly to reason and dispute, that when neither part will give place to other, they fall to chiding and 1 Tim. 6.3.4.5. contention, and sometime from hot words to further inconvenience. Saint Paul could not abide to heare among the Corinthi­ans, these words of discord or dissention, I hold of 1 Cor. 3.3.4.5. Paul, I of Cephas, and I of Apollo: What would he then say, If he heard these words of contention (which be now [Page 328]almost in every mans mouth:) Iam. 4.11. Rom. 14.12.13 Hee is a Pharisee, he is a Gospeller, he is of the new sort, he is of the old faith, hee is a new broched brother, he is a good Catholike father, he is a Papist, he is an Heretike. O how the Church is di­vided? O how the Cities bee cut and mangled? O how the Coat of Christ, that was without seame, is all to rent and torne? O body mysticall of Christ, where is that holy and happy Vnity, Iohn. 15.5.6. Eph. 2.12. out of the which whosoever is, hee is not in Christ? Marke well this sacred de­livery concern­ing the Abso­lute necessity of being in Christian Vni­ty, or of unfein­ed striving thereunto. If one member be pulled from another, where is the body? If the body be drawne from the head, where is the life of the body? Wee cannot bee joyned to Christ our head, except we be glued with concord and cha­rite one towards another. For he that is not of this Vni­ty, is not of the Church of Christ, which is a Congregati­on or Vnity together, and not a division. Saint Paul saith, That as long as emulation or envying, contention, and Factions or Sects be among us, we be 1 Cor. 3.3. carnall, and walke according to the fleshly man. And Saint Iames saith, Iam. 3.14.15.16. If ye have bitter emulation or envying, and contention in your hearts, glory not of it: for where as contention is, there is unstedfastnesse, and all evill deeds. And why do we not heare Saint Paul, which prayeth us, whereas he might command us, saying, I beseech you in the name of our Lord Christ Iesus, that you will speake all 1 Cor. 1.10. one thing, and that there be no dissention among you, but that you will bee one whole body, of one minde, and of one opinion in the truth. The same Apostle also saith, Eph. 4.1.2.3.4.5.6. I exhort you that you walke as it becommeth the vocation in which you be called, with all submission and meekenesse, with lenity and softnesse of minde, bearing one another by charity, studying to keepe the Vnity of the spirit by the bond of peace: For there is one body, one spirit, one faith, one baptisme. There is (saith he) but one body, of the [Page 329]which he can bee no lively member, that is at variance with the other members. There is one spirit, Eph. 2.22. 1 Cor. 12.13. which joy­neth and knitteth all things in one. And how can this one spirit 1 Kings. 19.11.12.13. raigne in us, when wee among our selves be divi­ded? There is but one faith, and how can wee then say, he is of the old faith, and he is of the new faith? There is but one baptisme, and then shall not all they, which be baptised be one? Prov. 13.10: Contention causeth division, where­fore it 1 Cor. 11.16.18. Rom. 16.17. Gal 5.19.20.21 ought not to be among Christians, whom one faith and baptisme ioyneth in an Vnity. Againe Saint Paul saith, Phil. 2.1.2.3. If there be any consolation in Christ, if there bee any comfort of love, If you have any fellowship of the spi­rit, if you have any bowels of pitty and compassion, ful­fill my joy, being all like affected, having one charity, be­ing of one minde, of one opinion, that nothing be done by contention or vaine glory. In the T. 2. p. 179. Homily for Good-Friday, it is said: Christ delighteth to enter and dwell in that soule where Ioh. 14.23. Act. 2.1.2.3.4. love and charity ruleth, and where peace and concord is seene. In the second part of the T. 2. p. 203. Homily concerning the Sacrament, it is said: Saint Paul writeth, that we being many, are 1 Cor. 10.17. one bread and one body; for all bee partakers of one bread. Decla­ring thereby, not onely our communion with Christ, but that Vnitie also, wherein they that eate at this table, should be Col. 2.2.19. knit together. For by dissention, vaine glory, ambi­tion, strife, envying, contempt, hatred, or malice, they should not be dissevered but so joyned by the bond of love, in one mysticall body, as the cornes of that bread in one loafe. In the fourth part of the T. 2. p. 235. Homily for Roga­tion weeke, it is signified, that by love and charity, which is the onely livery of a Christian man, and by godly peace and quiet, wee bee knit together in one generall fel­lowship of Christs Eph. 3.15. family, in one common Eph. 2.19. 1 Gal. 6.10. houshold of [Page 330]God. And because that all true members of Christs Church doe live in unity of the most holy faith, and in uniformity of godly life, or unfeinedly endeavor thereunto, they are therefore in the first Collect for Good Friday, called Gods Family; and in the Collect for the fift Sunday after the Epiphany, are called God Houshold.

David saith, Ps. 122.3. as in the Divine Service tran­slation. Ierusalem is builded as a City: that is at unitie in it selfe. Saint Paul very lively sheweth the unity of Christs Church, saying: From the head Christ, the whole body fitly Eph. 4.16. joyned together, and compacted by that which every joynt supplieth, according to the effectuall working in the measure of every part, maketh increase of the body unto the edifying of it selfe in love. To the Colossians he saith, From the head (Iesus Christ) all the body by joynts and bands having nourishment ministred, and Col. 2.19. knit together, increaseth w th the increase of God. S. Paul to the Corinthians speaking of himselfe and other servāts of Christ, saith, An holy Scripture much considerable hereto. Walked we not in the 2 Cor. 12.18. same spirit? walked we not in the same steps? Were wee not of one minde, and of one life? The Lord by Iere­miah promiseth to all people obedient to his will, that he will give them Ier. 32.39. one heart, and one way, that they may feare him for ever, for the good of them, and of their Children after them. Zechariah saith, And the Lord shall be King over all the earth: in that day there shall bee one Lord, and his Zech. 14.9. name one. Saint Paul saith to the Corinthians: As the bo­dy is one, and hath many members, and all the members of that one body being many, are 1 Cor. 12.12, 13, 14. one body, so also is Christ. For by one spirit are we all baptized into one body, whether wee be Iewes or [Page 331]Gentiles, whether we bee bond or free: and have beene all made to drinke into one spirit. For the body is not one member, but many. Saint Paul saith to the Ephesians, Christ is the Saviour of his Eph. 5.23. body, of members indeavouring to keepe the unity of his spirit. He will save his ( Heb. 5.9. obedient) Mat. 1.21. people from their sinnes: but will condemne to everlasting de­struction 2 Thes. 1.8, 9. such as willingly disobey the commande­ments of his Gospell. If a man (saith Christ) Iohn 15.6. abide not in mee, he is cast forth as a branch, and is withe­red, and men gather them, and cast them into the fire, and they are burned. Caiaphas prophesied, that Christ should dye for that Nation: and not for that nation only, but that also he should gather together in Iohn 11.52. one, the Children of God that were scattered abroad. The Lord by Ieremiah complaineth, saying; My people hath beene lost sheepe, their shepheards have caused them to goe astray, they have turned them away on the Mountaines: they have gone from Mountaine to hill, they have forgotten their Ier. 50.6. re­sting In Ps. 26.13. the words, His soule shall longe at ease, are in the Hebrew, His soule shall lodge in good­nesse. [...] as it is rendred in the Mar­gent. place: (which is in the holy faith and godly life prescribed plentifully in the Divine Service of the Church of England.) Solomon saith, Pro. 13.10. Luke 1.51. 1 Pet. 5.5. Onely by pride commeth contention. God A cause of the differences be­tweene many people. scattereth the proud in the imagination of their hearts. They never come into unity the life of Christianity, which will not bow their understandings under the Do­ctrine of the Church, and their lives under her lawes and prescriptions. As all that despise to bee in minde and life conformed to the deliveries in the bookes of Divine Service, doe live (for the most part) as a wilde people in many respects; so such per­severing in such wilfull disobedience unto holy [Page 332]Church, doe commonly perish in the Iude 11. Num. 16. gainsaying of Core. Ever most memorable hereto is Christs prayer unto his Father, that all his Disciples might here on earth live in unity, and draw all Iam. 4.8. nea­rer and nearer together into some likenesse of the unity of the holy, blessed, and glorious God the Fa­ther, and God the Sonne, saying: Neither pray I for these alone; but for them also, which shall beleeve on me through their word. That they may all be Ioh. 17.20, 21 21, 23. one, as thou Father art in mee, and I in thee; that they also may be one in us: The most Sa­cred Majesty, and the holy Fathers of the Church, for the increase of Christian uni­ty, peace, and concord in our Nation, declare most godly care, and that the Gospels Ordinance of Catechizing, the laying of the foundation of the true Christian faith and life (the unity of the ho­ly Spirit,) is in­joyned to bee more and more used, according to the Sacred Constitution concerning the same. that the world may beleeve that thou hast sent me. And the glory which thou gavest mee, I have given them: that they may be one, even as we are one: I in them, and thou in mee, that they may be made perfect in one, &c. Memorable also are the sacred words in His Majesties Declaration afore the Arti­cles of Religion, viz. Wee hold it is most agreeable to this Our Kingly Office, and Our owne religious Zeale, to conserve and maintaine the Church committed to Our charge in the unity of true Religion, and in the bond of peace. And therefore His Highnesse in that Divine declaration, requireth all his loving sub­jects to continue in the uniforme profession of the said Articles; and prohibiteth the least difference from them. It is also the requiry of His Most Sa­cred Majesty, that all his loving Subjects, for a ground of uniforme profession of Christian faith, and of Christian life, should conforme to the uni­versall prescription in the Bookes of the Divine Service, according as they concerne every one in his place either in Clergy, or in Laity.

CHAP. 92. Of Growing in the Christian faith, and in the Christian life.

IN the generall Confession we are taught to pray: Grant O most mercifull father, for Iesus Christ his sake, that wee may hereafter live a godly, righteous, and sober life, to the glory of thy Holy name: In the Absolution following, it is said: And that the rest of our life here­after may be pure and holy, so that at the last wee may come to his eternall joy, through Iesus Christ our Lord. In the Sacred Letanie, it is said: That it may please thee to give to all thy people increase of grace, to heare meekely thy word, and to receive it with pure affection, and to Mat. 3.10. Gal. 5.22.23. bring forth the fruits of the spirit. Wee are taught in the end of the Service of Baptisme, to be 1 Cor. 15.58. Rom. 8.13. continually mortifying 2 Cor. 5.17. Gal. 5.24. all our evill and corrupt affecti­ons, and 2 Cor. 4.16. daily proceeding in Eph. 5.9,10. all vertue and godlinesse of living. In the Collect for the foureteenth Sunday after Trinity, it is said: Almighty and everlasting God, give unto us the increase of faith, hope, and charity: and that wee may obtaine that which thou doest promise, make us to love that which thou dost command, through Iesus Christ our Lord. In the prayer to be said imme­diately afore the ordering of Priests, it is said: Grant unto us all, that wee may daily encrease and goe forwards, in the knowledge and faith of thee and thy Sonne, by thy Holy Spirit. In the third part of the T. 1. p. 29. Homily of faith, it is said: As you professe the Name of Christ (good Christian people) let no phantasie and imagination of faith at any time beguile you: but be sure of your faith, [Page 334] 2. Cor. 13.5. try it by your living, looke upon the fruits that com­meth of it, marke the increase of Gal. 5.6. Iam. 2.17.18.26. love and charity by it towards God and your neighbour, and so shall you perceive it to bee a true lively faith. If you feele and perceive such a faith in you, rejoyce in it: and bee diligent to maintaine it, and keepe it still in you, let it bee daily increasing, and more & more by well working, & so shall you be sure that you shall please God by this faith, &c. In the first part of the T. 1. p. 3. Homily an exhortation to the reading of of Holy Scripture, it is said: A delivery to be continually remembred in reading the ho­ly Scripturer, declareing unto what end they should be read. In reading of Gods Ho­ly word, hee most profiteth not alwayes, that is most ready in turning of the Booke, or in saying of it without the Booke; but he that is most turned into it, that is most in­spired with the Holy Ghost, most in his heart and life alte­red and changed into that thing which he readeth: He that is daily lesse and lesse proud, lesse wrathfull, lesse co­vetous, and lesse desirous of worldly and vaine pleasures: hee that daily (forsaking his old vicious life) increaseth in vertue more and more. In the first part of the T. 2. p. 144. Homily an Information of certaine places of Scripture, it is said: If some man will say, I would have a true patterne and a perfect description of an upright life, approved in the sight of God: can wee finde (thinke yee) any better or any such againe, as Christ Iesus is, and his Doctrine? Whose vertuous conversation and godly life, the Scripture so lively painteth and setteth forth be­fore our eyes, that we beholding that patterne, might shape and frame our lives, as nigh as may be, 2 Cor. 3.18. Rom. 8.29. 1 Ioh. 2.6. agreeable to the perfection of the same. In the first part of the T. 2 p. 258. Homily of repentance, it is said: wee must labour that we doe returne Heb. 7.19. Micah. 6.8. Gen. 5.22. as farre as unto God, and that wee doe never cease nor rest till wee have apprehended and taken Acts. 17.27.28 Song. 3.4. hold upon him. At the end of the first tome of Eph. 5.9, 10. [Page 335]the Homilies it is said concerning the Homilies of the second tome, that they are aswell fruitfull as ne­cessary to the edifying of Christian people, & the increase of godly living.

David speaking of the people of God, saith: They Ps. 84.7. goe from strength to strength: every one of them in Zion appeareth before God. Solomon saith, The path of the just is as the shining light, that shineth Prov. 4.18. more and more unto the perfect day. Saint Paul said to the Thessolonians, Wee are bound to thanke God awaies for you, brethren, as it is meete, be­cause that your faith 2 Thes. 1.3. groweth exceedingly, and the charity of every one of you all towards each o­ther aboundeth. To the Corinthians hee saith, Wee all with openface beholding as in a glasse the glo­ry of the Lord, are changed into the same Image 2. Cor. 3.18. from glory to glory, even as by the Spirit of the Lord. Saint Peter saith, 2 Pet. 3.18. Grow in grace and in the knowledge of our Lord and Saviour Iesus Christ. Againe he saith: Giving all diligence, 2 Pet. 1.5.6.7 adde to your faith, vertue; and to vertue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godlinesse; and to godli­nesse, brotherly kindnesse; and to brotherly kind­nesse, charity. The which eight matters His expositi­on of the seven stops. one cal­leth the Ladder of Salvation: and saith hee, it is ne­cessary that each step of it be understood, lest when one is onely upon the first stop, The true faith i [...] in most di­vine manner described in the three parts of the Homlly thereof. he may deceive him­selfe, thinking that he is neere enough to Salvation, when as he is farre from the state thereof. Vnto faith there is to be added vertue, strength or god­ly valour. Mark. 9.23. All things (saith Christ) are possible to him that beleeveth. Mark. 11.24. Whatsoever things yee [Page 336]desire when ye pray, beleeve that yee receive them and ye shall have them. Christ also said unto one, As thou hast Mat. 8.13. beleeved, so bee it done to thee. Of the strength in right faith Saint Iohn hath a remark­able sentence: Whatsoever is borne of God, over­commeth the world: and this is the victory, that o­vercommeth the world, even our 1 Ioh. 5.4. faith. And Saint Paul sheweth, who it is that maketh man so strong, saying: I can doe all things through Christ Phil. 4.13. which strengtheneth me. Flesh and blood thinketh it un­possible to love ones enemies; but that one must needs Mat. 5.43. hate them, and Rom. 11.17. recompence to them evill for evill, and 1 Pet. 3.9. and 2.23. reproachfull words for reproach­full words or writings. Yet to Mat. 5.44. love ones enemies is Christ Commandement, a part of the yoke which he layeth upon us; who hath said, Take my yoke upon you, and learne of me, for I am meeke and lowly in heart: and yee shall finde rest unto your soules. For my Mat. 11.29.30 yoke is easie, and my burden is light. And Saint Iohn saith, 1 Ioh. 5.3. His commandements are not grievous. And because Christ Iesus in his Gospel hath commanded us nothing, but what in some good measure to performe, hee will give us more & more strength, if we in faith Ioh. 14.13. Iam. 1.5.6. aske the same, and withall use all other meanes for to attaine the same, according as he in his holy word hath prescri­bed, holy Church in the Collect for Saint Stephens day hath taught us to pray, saying: Grant us, O Lord to learne to love your enemies, by the example of thy Mar­tyr Saint Stephen, who prayed for his persecuters.

Of the know­ledge.S. Peter saith next, Adde to your vertue, know­ledge. True knowledge doth consist in experience. Ioshua, and Galeb, and the rest of the Israelites, which [Page 337]subdued the Canaanites, knew experimentally that they were conquerable. And afore they manful­ly fought against thē, hoping to overcome them, for that they had faith in Gods word, who Exod. 3.17. Deu [...]. 1.29.30.31.32.41. expresly pro mised unto thē victory over them, they so fighting against them, as Gods Spirit should direct them. But such as beleeved nor the promise of God and through Num. 13.31.33. unbeliefe were faint hearted, or cold, or lukewarme in courage unto the battels of the Lord, their carcases Num. 14. [...]9. fell in the wildernes, they could not enter into the rest of the Lord, because of Heb. 3.19. unbe­liefe. Likewise such as now beleeve not the Gospels sentence, The God of Peace shall Rom. 16.20. bruse (or tread) Satan under obedient beleevers feet shortly, they attaine not to have an experimentall knowledge, what is the exceeding Eph. 1.19. Col. 1.29. 2. Cor. 13.3. Of Temperāce greatnesse of Gods power unto and in his holy ones.

S. Peter also saith, add to knowledge, temperance. A faithfull Souldier and servant of Christ (as we are all instructed to bee by the divine Service read, whē the signe of the Crosse is in making on the fore head of one baptized) having fought manfully under Christs bannour against sin, the world, & the devll, and by 1 Cor. 15.57. Phil. 4.13. Christs helpe having overcome some spiri­tuall enemies, Phil. 3.14. Presseth hard toward the marke, for the price of the high calling of God in Iesus Christ hoping to have like good successe against the rest of the spiritual enemies, to have the victory over thē more & more through the Almighty Lord Iesus Christ, doth therefore as Saint Paul did (or at least faithfully and unfainedly endeavoureth thereunto) who saith: Know ye not that they which runne in a race, run all, but one receiveth the prise? so runne [Page 338]that ye may obtaine. And every one that striveth for the mastery, is 1 Cor. 9.24, 25, 26, 27. temperate in all things: Now they doe it to obtaine a corruptible crowne, but we an incorruptible. I therefore so runne, not as uncer­tainely: so fight I not as one that beateth the ayre: but I keep under my body, & bring it into subjectiō: lest that by any meanes when I have preached unto others, I my selfe should bee a cast away. Hereto Saint Peters counsell is to be remembred: Dearly beloved, I beseech you as Strangers and Pilgrims 1 Pet. 2.11. abstaine from fleshly lusts, which warre against the soule.

Of Patience.Furthermore, Saint Peter saith, Adde to Tempe­rance, Patience. Saint Paul saith unto Timothy, Thou therefore 2 Tim. 2.3, 4, 5, 12. endure hardnesse, as a good souldier of Iesus Christ. No man that warreth intangleth him­selfe with the affaires of this life, that he may please him, who hath chosen him to be a souldier. And if a man also strive for masteries, yet is he not crow­ned except he strive lawfully. If wee suffer with Christ, we shall also raigne with him. Much consi­derable hereto is the holy delivery of the Church in the sacred T. 2. p. 195, 196. Homily of the resurrection: Truth it is, that sin is strong, and affections are unruly. Hard it is to subdue and resist our nature, so corrupt and leavened with the sower bitternesse of the poyson, which wee recei­ved by the inheritance of our old father Adam. But yet take good courage, saith our Saviour Christ, for I have Iohn 16.33. overcome the world, and all other Col. 2.14, 15. enemies for you. Rom. 6.14. Sinne shall not have power over you, for ye be now un­der grace, saith Saint Paul. Though your power be weake, yet Christ is risen againe to Phil. 3.10. strengthen you in your bat­taile, his holy Spirit shall Rom. 8.26, 27 helpe your infirmities. In trust [Page 339]of his mercy, take you in hand to 1 Cor. 5.7, 8, 6. purge this old lea­ven of sinne, that crrupteth and sowreth the sweetnesse of our life before God, that yee may bee as new and fresh Dow, voide of all sower leaven of wickednesse, so shall ye shew your selves to be sweet bread unto God, that hee may have his delight in you. And in the same T. 2. p, 193. Ho­mily it is said: By the assistance of Christs holy Spirit, we be replenished with all righteousnesse, by whose power we shall be able to Rom. 6.12. Rom. 8.1 [...]. 2 Cor. 10.4, 5, 6 subdue all our evill affections, rising against the pleasure of God. When the Iewes returned from their captivity in Babylon unto Ierusalem, and went about reparing the Temple of the Lord, which was ruinated and laid wast, they were sore­ly vexed and hindered by the Ezra. 4.1, 4, 5, &c. Chaldeans, under which Nation they had beene in captivity afore: yet they Neh. 4.15, 16 17. patiently endured, and tooke their times and best occasions to set the worke forward, and were not discouraged, as utterly to leave off the en­terprised businesse, but constantly persevered untill it was 1 Esd. 7.5. finished. We may make use of the Sacred Story, applying it unto the 1 Pet. 2 5. Eph. 2.21, 22. spirituall worke, which Christ requireth at our hands.

Of Godlinesse.Saint Peter further saith, Adde to Patience, Godlinesse. Whereas the inward warre of the flesh Gal. 5.17. against the spirit is very great; and our warre is not onely against flesh and blood, and visible ene­mies in this outward world; but also against ene­mies working within our soule and spirit, namely a­gainst Eph. 6.12. principalities, against powers, against the Rulers of the darknesse of this world, against spiri­tuall wickednesse (or * wicked spirits) in high (or * heavenly) places; and so our sufferings, sorrowes, agonies and the like spirituall miseries are greater As in the margent of the last transla­tion. [Page 340]than our Ps. 143.3, 4, 7. naturall strength is able to abide, there­fore we are to betake our selves (as Saint Paul saith) to Eph. 6.18. pray alwayes with all prayer and supplication in the spirit, and watching thereunto with all perseve­rance, that God would Ps. 144.1, 2. teach our hands to warre, and our fingers to fight, that he would be our for­tresse and high tower and our deliverer, our shield, wherin to trust, also to Ps. 18.31, 34, 39. gird us with strength unto the battell; and to subdue under us those that rise up against us. And thus to be devoted unto prayer is Godlinesse: whereunto wee are exhorted in the most Sacred Catechisme, where it is said: My good Child know this, that thou art not able to doe these things of thy selfe, nor to walke in the Commandements of God, and to serve him, without his speciall 1 Cor. 12.9. Rom. 5.20, 21. grace, which thou must learne at all times to call for by diligent prayer. And then in the answere concerning what wee de­sire in the Lords Prayer, we are taught to pray un­to God, That it will please him to save and defend us in all dangers ghostly and bodily, and that he will 2 Tim. 4.18. keepe us from all sinne and wickednesse, and from our ghostly Ioh. 1.10. ene­my, and from everlasting death.

Of Brotherly kindnesse.Saint Peter also saith: Adde to Godlinesse, Bro­therly kindnesse. And because when wee through the grace of God in Iesus Christ by prayer have ob­tained our requests, and for every benefit received of God are bound to render most hearty Ps. 116.1, 2, 12, 17. thankes unto him, and to expresse our love unto him not in word onely, but in 1 Iohn 3.18. deed also: For that the Lord hath no need of our goods, seeing the whole world is his and Ps. 24 1. all therein, therefore saith David: O my soule, thou hast said unto the Lord, thou art my Lord, my goodnes Ps. 16.2, 3, 4. extendeth not to thee: but to the Saints, that are in the earth, & to the excellēt, in [Page 341]whom is all my delight. Their sorrowes shall bee mutiplied that hasten after another god (or As it is also rendred in the margent there. give gifts to another.) It is our duty to love Iam. 2.14, 15, 16. 1 Iohn 3.17. 1 Iohn 5.1. really those whom God loveth, namely, our brethrē, whom the Spirit with the Iam. 1.18. word of truth hath begat as well as us, into some measure of Gods Image, which is Eph. 4.24. Col. 3 10. righteousnesse, and true holinesse. Vnto them we are to Rom 12.13. impart of our goods, and for them to doe all good Offices we can, and to performe unto them all other duties according as it is prescribed unto us in the Gospell of Iesus Christ: Yea, and as we have Gal. 6.10. opportunity, wee are also for the Lords sake to doe good unto all other people; though espe­cially to them that are of the houshold of faith.

Of Charity.Lastly, Saint Peter saith, Adde to Brotherly kindness, Charity. Forasmuch as our aforesaid love towards God, and towards others for Gods sake, is 1 Iohn 4.18. imperfect, whiles it hath joyned with it the love of our selves, that is, whereas we love God, and o­thers for Gods sake, because God is good unto us; therefore wee are to grow in Charitie untill wee truly love God, because he is good in himselfe, and to doe it beyond respect of benefit or punish­ment from God, untill also wee love Rom. 5.8, 10 Mat. 5.44, 45, 46, 47, 48. whatsoever God himselfe loveth, according as it is prescribed in the holy Scriptures: Yea, we are to 2 Thes. 1.3. grow in Charity, untill we passe into that everlasting king­dome of heaven, where all live in perfect Chari­ty into all eternity. And if any devout soule in the feare of God hath in some measure received the faith in Iesus Christ, and according to the holy Gospels requiry by the delivery of Saint Peter, is zealous in adding thereto the seven other things, [Page 342]as being matters all 2 Pet. 1.8, 9, 10, 11. necessary together with faith to be had and exercised in the way unto everlasting salvation; if hee be taken forth of this life afore all these things doe abound in him, (as S. Peter saith they ought,) he is to bee accounted to dye a true souldier of Iesus Christ, one that hath made a faith­full entrance into his holy warfare. And even as by the law of God a Virgin espoused to a man is his true Mat. 1.18, 19 20, 25. wife, although they be not married, nor have come together, as Heb. 13.4. after marriage they lawfully may: So a devout soule leaving this present world afore that high growth in the mysterie of godli­nesse be attained by it, which the Scriptures re­cord that sundry of Gods people have heretofore attained unto, that holy soule having not Rev. 3.16. luke­warmly, but Rom. 10.2. Prov. 19.2. truly, zealously pressed hard there­after, by faithfull using all Mat. 25.23. Luke. 12.48. 2 Cor. 8.12. helpes vouchsafed unto it by God for the attaining nearer and nearer thereunto, is through the mercy of God in Iesus Christ received, as a true Luk. 23.43. 2 Cor. 11.2. member of his mysticall body, into Paradise, into Abrahams bosome, to be with the Lord Iesus for evermore. Saint Peter saith, As new borne Babes desire the sincere milke of the Word, that ye may 1 Pet. 2.2. grow thereby. Saint Iohn de­clareth the different ages in Christ, or in the great mysterie of godlinesse, from one whereof in­to the other the obedient people of GOD doe Eph. 4.15. Col. 1.28. 1 Cor. 13.11. grow, where he saith: I write unto you 1 Iohn 2.12, 13, 14. little Children, because your sinnes are forgiven you for his names sake. I write unto you fathers, because ye have knowne him that is from the beginning. I write unto you, young men, because ye have over­come the wicked one. I write unto you little Chil­dren, [Page 343]because ye have knowne the Father. I have written unto fathers, because ye have knowne him that is from the beginning. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and yee have overcome the wicked one. Out of which delivery it may appeare, that in the Christian Religion there is a childhood, a yong manhood, and a fatherhood, or old age: also thereout may bee observed the different spirituall strength and understanding in each age.

CHAP. 93. Of the Devill.

THe first of the three things promised and vow­ed in our name at our Baptisme, is, That we should forsake the Devill and all his workes. So by the signe of the Crosse which we had made on us, we are to learne for to fight manfully under Christs banner against sinne, the world, and the Eph. 6.11, 12. Devill. Even in every part of the divine service we are taught to pray for to be defended from the Devill. In the Catechisme, we are taught to pray for to be delivered from our ghostly enemy. In the Baptisme-Service, it is said: Grant that they may have power and strength to have victory, and to triumph against the 1 Ioh 5.18. Devill, the world, and the flesh. In the Communion-Service, it is signified, that wee should not come unto the Sacrament, but with due preparation, lest after the taking thereof, the Devill en­ter into us, as he entred into Iohn 13.27. Iudas, and sill us full of all iniquities, and bring us to destruction both of body and soule. In the Service of Matrimony, it is said: Be [Page 344]unto them a Prov. 18.10. tower of strength from the face of their e­enemy. In the Service for the Visitation of the sicke, it is said: Let the 1 Pet. 5.8. enemy have none advantage of him, nor the wicked approch to hurt him. And defend him from the danger of the enemy. And renew in him what­soever hath beene decayed by the fraud and malice of the Devill.

In the Collect for the eighteenth Sunday after Trinity, it is said: Grant thy people grace to avoid the infections of the 2 Cor. 2.11. Devill, and with pure heart and minde to follow thee the onely God. In the holy Letany it is said, Finally to beat downe Satan under our feete. And Graciously heare us, that those evills, which the craft and 2 Cor. 11.3. Rev. 20.2.11. subtilty of the Devill or man worketh against us, he brought to nought, and by the providence of thy goodnesse they may be dispersed. In the second part of the T. 1. p. 57. Homily of falling from God, it is said; They shall be given into the power of the Devill, which beareth the rule in all them that be cast away from God, as he did in 1 Sam. 28.15, 16. Saul and Mat. 27.5. Iudas, and generally in all such, as worke after their owne wills, the children of Ephes. 2.2. mistrust and un­beleefe.

In the third part of the T. 1. p. 68. Homily against the feare of death, it is said; Considering also the innumerable assaults of our ghostly enemie the Devill, with all his Eph. 6.16. fie­rie darts of ambition, pride, lechery, vaine glory, envie, malice, detraction, or backbiting, with other his innume­rable deceits, engines, and snares, whereby he goeth busily about to catch all men under his dominion, ever like a roa­ring Lyon, by all means searching whom he may devoure. In the third part of the T. 1. p. 88. Homily against Adulte­ry, it is said; Now to avoyd fornication, adultery, and all uncleannesse, let us provide that above all things, wee [Page 345]may Prov. 4.23. keepe our hearts pure and Iam. 4.8.7. Mat. 15.15, 20. cleane, from all evill thoughts and carnall lusts: for if that bee once infected and corrupt, we fall headlong into all kind of ungodlinesse. This shall we easily doe, if when we feele inwardly, that Satan our old enemy tempteth us unto whoredome, we by no meanes consent to his crafty suggestions, but valiantly resist and withstand him by strong 1 Pet. 5.9. faith in the Word of God, alleaging against him alwayes in our heart, this com­mandement of God: It is written, thou shalt not commit Whoredome. It shall be good also for us Prov. 28.14. and 23.17. ever to live in the feare of God, and to set before our eyes the grievous Mat. 25.46.41. Rev. 21.8. Deut. 28.15, &c. threatnings of God against all ungodly sinners, and to consider in our minde, how filthy, beastly, and short that pleasure is, whereunto Satan continually stirreth and moo­veth us. And againe, how the paine appointed for that sinne is 1 Cor. 6.9, 10 Luke 16.23, 24. intolerable and everlasting. And afterward it is said; It is the duty of the maried, vertuously to bring up their children, and to provide, that they fall not into Satans 2 Tim. 2.26. snare, nor into any uncleannesse, &c. In the third part of the T. 2. p. 50. Homily against perill of Idola­try, it is said; Satan, Gods enemy, desiring to rob God of his honour, desireth exceedingly that such Mat. 4.6. honour might be given unto him. Wherefore those which give the ho­nour due to the Creator, to any Rom. 1.23, 25. creature, do service accep­table to no Saints, who be the friends of God, but unto Satan, God and mans mortall and sworne enemy. And afterward it is said, Clemens hath a notable sentence concerning this matter, saying thus, That serpent the De­vill doth by the mouth of certaine men utter these words: We for the honour of the invisible God, doe worship visible images, which doubtlesse is most false. And by and by after he saith, Vnderstand ye therefore that this is the suggestion of the serpent Satan, lurking Eph. 6.12.1 [...] and 2.2. within you, [Page 346]which perswadeth you that you are godly, when you honour insensible and dead images, and that you be not ungodly, when you hurt or leave unsuccoured the lively and reaso­nable creatures. In the first part of the T. 2. p. 143. Homily an information concerning certaine places of Scrip­ture, it is said: Satan our enemy seeing the Scriptures to be the very meane and right way to bring the people to the true knowledge of God, and that Christian religion is greatly Psal. 119.130.9. furthered by diligent hearing and reading of thē, he also perceiving what an hinderance and let they be to him and his Kingdome, doth what he can to drive the rea­ding of them out of Gods Church. In the second part of the T. 2 p. 225. Homily for Rogation weeke, it is said: If we stand in necessity of corporall health, whither goe the common people, but to Deut. 18.10, 11, 12. charmes, witchcrafts, and other delusions of the Devill? If we knew that God were the author of this gift, we would onely use his meanes appoin­ted, and bide his leisure, till he thought it good for us to have it given. If the Merchant and worldly occupier knew that God is the giver of riches, hee would content himselfe with so much as by just meanes approved of God, he could get to his living, and would be no richer thā truth would suffer him, he would never procure his gaine, and aske his goods at the Devils hand. God forbid yee will say, that any man should take his riches of the Devill. Verily so many as increase themselves by usurie, by ex­tortion, by perjurie, by stealth, by deceits and craft, they have their goods of the Devills gift. And all they that give themselves to such meanes, and have renounced the true meanes that God hath appointed, have forsaken him, and are become 1 Cor. 10.20. worshippers of the Devill, to have their lucres and advantages. They be such as kneele downe to the Devill at his bidding, and worship him: for [Page 347]he promiseth them for so doing, that he will give them the world, and the goods therein. They cannnot otherwise better serve the Devill, than to doe his pleasure and com­mandement: and his motion and will it is, to have us for­sake the truth, and betake us to falshood, to lyes and per­juries. In the T. 2. p. 239. Homily of Matrimony, it is said; The common example of the world declareth how the De­vill hath their hearts bound and entangled in divers snares, so that they in their wivelesse state runne into open abominations, without any 1 Tim. 4.1, 2, Ephes. 4.17, 18, 19. grudge of their conscience. And T. 2. p. 240. afterward it is said unto the maried; The 1 Cor. 7.15. Devill will assay to attempt all things for to interrupt and hinder your hearts and godly purpose, if ye will give him any entry.

In the T. 2. p. 251. Homily against Idlenesse, it is said; The enemy came while men were Mat. 13.25.39. asleepe and sowed naughty tares among the good wheat. In very deed the best time that the devill can have to worke his feat, is when men be asleepe, that is to say, Mat. 21.44, 45. idle: Then is he most busie in his worke, then doth he soonest catch men in the snare of per­dition, then doth he fil them with all iniquity, to bring thē (without Gods speciall favour) unto utter destruction.

In the third part of the T. 2. p. 296, 297. Homily against wilfull rebellion, it is said; As heaven is the place of good obe­dient subjects, and hell the 1 Pet. 3.19, 20. prison and dungeon of rebels against God and their Prince: So is that Realme happy where most obedience of subiects doth appeare, being the very figure of heaven: and contrariwise where most re­bellions and rebels be, there is the expresse similitude of hell, and the rebels themselves are the very figures of fiends and Devils, and their captaine the ungracious pat­terne of Isa. 14.12. Lucifer and Satan, the Prince of darkenesse, of whose rebellion as they bee followers, so shall they of his [Page 348]damnation in hell undoubtedly be partakers. The Lord Christ Iesus said unto the wilfull disobedient Iewes: Ye are of your father the Iohn 8.44. Devill, and the lusts of your father ye will doe: He was a murtherer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lye, he speaketh of his owne: for he is a lyar, and the fa­ther of it. Christ knowing the Devils great power in the world, called him the Iohn 12.31. Prince of the world. Saint Paul called him the 2 Cor. 4.4. God of this world. And unto the Ephesians hee saith of him, that hee is the Ephes. 2.2. Prince of the power of the ayre, the spirit that now worketh in the children of disobedience. And speaking of the Hell-spirits he calleth them princi­palities, powers, rulers of the darkenesse of this world, the Eph. 6.12. as in the margent. wicked spirits in heavenly places ( name­ly in the spirits and soules of men and women, where the Rom. 8.9, 10 11, 13, 14, 15, 16. Spirit of God the Father, and of the Lord Iesus Christ, should onely live, walke, dwell, rule and raigne.) Saint Paul unto Timothy signifi­eth, that people, till they bee penitent for their sin­full life, and doe bring forth fruits meet for repen­tance, are in the snare of the 2 Tim. 2.26. Devill, taken captive of him at his will. Saint Iohn foretold how that Rev. 20.2, 7, 8, 9. Satan should bee bound a thousand yeares: and after that he must bee loosed a little season, when the thousand yeares were expired, Satan should be loosed out of prison; and should goe out to deceive the Nations, which are in the foure quarters of the earth, Gog and Magog, to gather them together to battell, the number of whom is as the sand of the sea: And that they would goe up on the breadth of the earth, and compasse the campe of the Saints [Page 349]about, and the beloved City; but fire should come downe from God out of heaven, and devoure them. Saint Paul likewise foreknowing how that in the time when Satan was let loose out of the prison, wherein hee had beene bound a thousand yeeres, Mat. 24.12. iniquity would abound, and the love of many would waxe cold, foretelleth what sinnes would raigne then, yea in the professours of the name of Christianity, saying: This know also, that in the 2 Tim. 3.1, 2, 3, 4, 5. last dayes, perillous times shall come. For men will be lovers of their owne selves, covetous, boa­sters, proud, blasphemers, disobedient to parents, unthankfull, unholy, without naturall affection, truce-breakers, false accusers, incontinent, fierce de­spisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a forme of godlinesse, but denying the power thereof. How mighty soever the Devill is, and that he is like a roaring Lyon; yet if the obedi­ent people of God doe resist him, Saint Iames saith, that he will Iam. 4.7. flee from them. Saint Iohn saith, He that is begotten of God, keepeth himselfe, and that 1 Ioh. 5.18. wicked one toucheth him not. Such as doe Iam. 4.8, 9, 10. draw nigh unto God, cleansing their hands, and pu­rifying their hearts, submitting themselves unto God, humbling themselves in the sight of the Lord, unto such ( as Iames saith) God draweth nigh, he gi­veth grace, he lifteth them up into Ephes. 1.3. and 2.6. heavenly places in Christ Iesus. Iob the obedient child of God, wit­nessed by God himselfe, to be a perfect and upright man, a fearer of God, and an eschewer of evill, was by Gods Almighty power and wisdome Iob 1.1, 10. hedged in round about, so that the Devils hand could not [Page 350]reach him, untill for a time and with Iob 1.12. limitation there was permission: Wonderfull is the providence of God for such as Psal. 34.7, 9, 18. feare him, and have a religious and conscionable Psal. 119.6. respect unto all his Commande­ments. It is ever remarkably signified in the prayer towards the end of the most sacred Letany, That such, in whom is the sighing of a contrite heart and of a spirit sorrowfull for committing sinnes, are graciously heard; so that those evills, which the craft and subtiltie of the Devillor man worketh against them, be brought to nought, and by the providence of Gods goodnesse be di­spersed; that the obedient servants of Christ being hurt by no persecution (according as the Eternall Wisdome seeth it most requisite to dispose) may evermore give thanks unto God in his holy Church, through Iesus Christ our Lord.

CHAP. 94. Of the Seven deadly Sinnes.

SAint Paul 2 Tim. 3.1, 2, 3, 4, 5. reckoneth up seventeene deadly sins, that among many professours of the name of Christianity would raigne in these latter times. And holy Church according to the delivery of godly antiquity, in the third part of the T. 2. p. 293, 294. Homily against disobedience and wilfull rebellion saith; Thus you see that all good Lawes are by rebels violated and broken, and that all sinnes possible to bee committed against God or man, be contained in rebellion: which sins if a man list to name by the accustomed names of the seven capitall or deadly sinnes, as Pride, Envie, Wrath, Cove­tousnesse, Sloth, Gluttony, and Lecherie, he shall find them [Page 351]all in rebellion, and among rebells, &c. We are taught to pray in the sacred Letany: From fornication, and all other deadly sinne, and from all the deceits of the world, the flesh, and the Devill, Good Lord deliver us.

Of Pride.

IN the first part of the T. 1. p. 7. Homily of the misery of man, it is said; The holy Ghost, in writing the holy Scriptures, is in nothing more diligent, than to pull down mans vaine glory and pride, which of all vices is most uni­versally grafted in all mankinde, even from the first in­fection of our first father Adam. And therefore wee read in many places of Scripture, many notable Lessons a­gainst this old rooted vice, to teach us the most commen­dable vertue of 1 Pet. 5.5. humility how to know our selves, and to remember what we be of our selves. In the first part of the T. 1. p. 52. Homily of falling from God, it is said: Of our going from God, the wise man saith, That Ecclus. 10.12 13. Pride was the first beginning: for by it mans heart was turned from God his maker. For Pride (saith he) is the fountaine of all sin: He that hath it, shall be full of cursings, and at the end it shall overthrow him. And as by pride and sinne wee goe from God, so shall God and all goodnesse with him goe from us. In the T. 2. p. 109. Homily against excesse of ap­parell, it is said: That people in hell, too late repenting themselves, shall openly complaine with these words: Wis. 5.8.9.13. What hath our pride profited us? or what profit hath the Pompe of riches brought us? all these things are passed a­way like a shadow. As for vertue, wee did never shew any signe thereof: and thus we are consumed in our wic­kednesse. In the second part of the T. 2. p. 214. Homily for Whitsunday, it is said: Saint Gregory saith, Pride is [Page 352]the roote of all mischiefe. And Saint Austines judgement is this, that it maketh men devils. And T. 2. p. 216. afterward it is said: Wheresoever ye finde the spirit of arrogancie and pride, &c. Assure your selves that there is the spirit of the devill & not of God, albeit they pretend outwardly to the world never so much holines. For the spirit of Iesus is a Mat. 11.29. a lowly spirit, &c. Habbakkuk saith, Behold, his soule which is Hab. 2.4. lifted up, is not upright in him, but the just shall live by his faith. Whereby the Prophet giveth us to understand, that faith whereby Gods people doe live, is a property quite cōtrary to lofti­nesse of minde. Also God Iam. 4.6. resisteth the proud, but giveth grace to the lowly: as the Scripture sun­dry times delivereth, to the end we should take se­rious notice of it.

Of Envie.

VVEE are taught in the Letany to pray, From Envie, hatred, and malice, and all uncharitable­nesse, good Lord deliver us. In the first T. 2. p. 180. Homily of the Passion it is said: As peace and charity make us the blessed children of Almighty God; so doth hatred and Envie make us the cursed children of the Devill. Con­cerning the great perill of living in Envie, read the whole Homily against Contention. Saint Iohn saith: He that 1 Ioh. 3.15. hateth his brotheer, is a murtherer: and ye know, that no murtherer hath eternall life abiding in him. The Revelation saith, Rev. 21.8. Murtherers shall have their part in the lake, which burneth with fire and brimstone: which is the second death.

Of Wrath.

IN the second part of the T. 1. p. 95. Homily against con­tention, it is said: That Pericles being provoked to anger with many villanous words by one, answered not a word. But wee, stirred but with one little word, what foule worke doe we make? How doe wee fume, rage, stampe, and stare like mad-men? many men of every trifle will make a great watter, and of the sparke of a little word will kindle a Iam. 3.5. great fire, taking all things in the worst part. But how much better is it, & more like to the example & Doctrine of Christ, to make rather of a great fault in our neighbour, a small fault, reasoning with our selves after this 1 Cor. 13.7. Prov. 10.12. sort: He spake these words, but it was in a sudden heate, or the drinke spake them, and not hee, or hee spake them at the motion of some other, or be spake them being ignorant of the truth, hee spake them not against me, but against him whom he thought mee to be. And so along in most divine manner we are there counselled: And afterward it is there signified, That anger is a kinde of madnesse, and that hee which is angry, is (as it were for a time) in a Phrensie. Wherefore let him beware, lest in his fury he speake any thing, whereof afterward he may have just cause to be sory. And he that will defend that anger is not fury, but that hee hath reason, even when he is most angry: then let him reason thus with himselfe when he is angry; Now I am so moved and chafed, that within a litle while after I shall bee otherwise minded: Wherfore thē shold I now speake any thing in mine anger, which hereafter, when I would fainest, cannot be changed? Wherefore shall I doe any thing, now being (as it were) out of my wit, for the which, when I shall come to my [Page 354]againe, I shall bee very sad? Why doth not reason, why doth not godlinesse, yea why doth not Christ obtaine that thing of me now, which hereafter time shall obtaine of me? Almighty God by Solomon saith: Bee not hasty in thy spirit to bee angry: for Eccles. 7.9. anger resteth in the bosome of fooles. That saying of the Lord Iesus might move us to take heed how we be angry: Whosoever is Mat. 5.22. angry with his brother without a cause, shall bee in danger of the judgement: and whosoever shall say unto his brother, Racha, shall be in danger of the counsell: but whosoever shall say, thou foole, shall be in danger of hell sire. Like­wise that saying of Saint Paul: The workes of the flesh are these, Adultery, &c. Gal. 5.19.20.21. Wrath, strife, &c. They which doe such things shall not inherit the Kingdome of God. Saint Paul therefore saith: Be Eph. 4.26. angry and sinne not: Let not the Sunne goe down upon your wrath: neither give place to the Devill. Great is the power which the Devill hath in every man and woman, which easily will be moved unto wrath.

Of Covetousnesse.

IN the third part of the T. 2. p. 163. Homily of Almes-deeds, it is signified, That some seeke excuses to with­hold themselves, from the favour of God, and chuse with pinching covetousnesse, rather to leane unto the Devill, than by charitable mercifulnesse, either to come unto Christ, or to suffer Christ to come unto them. In the se­cond part of the T. 2. p. 205. Homily concerning the Sacra­ment it is said: O ( saith Chrysostom) let no Iudas resort to this table, let no covetous person approach. Saint [Page 355] Paul saith to the Ephesians, No Whore monger, nor uncleane persō, nor Eph. 5.5.6. covetous man who is an Idola­ter, hath any inheritance in the Kingdome of Christ, and of God. Let no man deceive you with vaine words: for because of these things commeth the wrath of God upon the Children of disobedience. The Lord Christ said, Take heed and beware of Luk. 12.15. covetousnesse: for a mans life consisteth not in the abundance of the things which hee possesseth. And againe: No man can serve two Masters: Yee cannot serve God and Mat. 6.24. Mammon. Saint Paul saith to the Colossians: Mortifie therefore your members which are upon the earth: fornication, uncleannesse, inordinate affection, evill concupiscence, and Col [...] 3.5. cove­tousnesse, which is Idolatry. And unto Timothy he saith, They that will be rich, fall into temptation and a snare, and into may foolish and hurtfull lusts, with drowne men in destruction and perdition. For the 1 Tim. 6.9.10 love of mony is the roote of all evill, &c. In Eccesiasticus it is said, There is not a more wic­ked thing than a Ecclus. 10.9. covetous man: for such a one set­teth his owne soule to sale, because while he liveth hee casteth away his bowels. Read diligently the whole Homily of Almes.

Of Sloth.

IN the second Collect for Good-Friday, it is said: Receive our prayers and supplications, which wee offer before thee for all estates of men in thy holy Congregati­on, that every member of the same in his vocation and Rom. 12.4.5.6.7.8. ministery, may truely and godly serve thee. In the T. 2. p. 254. Homily against idlenesse it is said, Let young men [Page 356]consider the pretious value of their time, and Eph 5.16. P. ov. 14.23. waste it not in idlenesse, in jollity, in gaming, in banquetting, in Rom. 13.13. 1 Pet. 4.3.4. ruffians company. Youth is but vanity, and must be accounted for before God. How merry and glad soever thou be in thy youth, O young man (saith the Preacher) how glad soever thy heart be in thy young dayes, how fast and freely soever thou follow the wayes of thine own heart, and the lust of thine owne eyes, yet be thou sure that God shall bring thee unto judgement Ecclus. 11.9.20. for all these things. In the third part of the T. 2. p. 166. Homily of Almes deeds, it is signified, that God is carefull to feed them, who in any state or vocation doe unfeinedly serve him. In the T. 2. p. 249. Ho­mily against idlenesse it is said: By the ordinance of God, which hee hath set in the nature of man, Song. 6.6. Tit. 3.14. as in the Margent. every one ought, in his lawfull vocation and calling, to give himselfe unto labour. It is the appointment and will of God, that every man, during the time of this mortall and transitory life, should give himself to such honest and godly exercise and labour, and every one follow his owne businesse, and to walke uprightly in his owne 1 Cor. 7.17.20. calling. Man ( saith Iob) is borne to Ioh. 5.7. as in the Margent. labour. And we are com­manded by Iesus Sirach, not to hate Ecclus. 7.15. painefull workes, neither husbandry, or other such mysteries of travell, which the Highest hath created. Christs sayings might move every one to shunne Slothfulnesse in all mat­ters and businesse both bodily and ghostly; where he pronounceth, Cast the Mat. 25.26.30. unprofitable (and sloth­full) servant into utter darkenesse, there shall bee weeping and gnashing of teeth. And by his Apostle to the Hebrewes, saying: Wee desire that every one of you doe shew the same diligence, to the full as­surance of hope unto the end: That ye be not Heb. 6.11.12 sloth­full, but followers of them, who through faith and Ma [...]. 6.25.26.27.28.29.30. Ps. 34.10. [Page 357]patience inherit the promises. And by Saint Iohn, saying: Because thou art Reu. 3.16. lukewarme, and neither cold nor hot, I will spue thee out of my mouth. Solo­mon saith: The desire of the Prov. 21.25. sloathfull killeth him: for his hands refuse to labour, The Apostle to the Romanes saith, Be not Rom. 12.11. sloathfull in businesse, but fervent in In the Epistle for the second Sunday after the Epiphany, it is rendred, Apply your selves to the time, [...], ut in quibusdam codieibus. spirit, serving the Lord. (Or the * time) having a due respect unto the times & occasions, ac­cording to prescription in the Word of God. Con­tinually is that saying of Christ to bee rememem­bred, wherein spirituall sloath is signified to bee most damnable: Luke 13.24. Strive to enter in at the straite gate: for many, I say unto you will seeke to enter in, and shall not be able. Reade the sacred Homily against idlenesse.

Of Gluttony.

IN the T. 2 p. 95. Homily against Gluttony and Drunken­nesse it is said: That yee may perceive how detestable and hatefull all excesse in eating and drinking is before the face of Almighty God, ye shall call to minde what is written by Saint Paul to the Galatians, where hee num­breth Gal. 5.19, 20, 21. 1 Cor. 6.10. Gluttony and drunkennesse among those horrible crimes, with the which (as he saith) no man shall inherit the Kingdome of heaven. He reckoneth them among the deeds of the flesh, and coupleth them with Idolatry whore­dome, and murder, which are the greatest offences, that can be named among men. Saint Paul signifieth to the Philippians: That many walke enemies to the Crosse of Christ: whose end is destruction, whose god is their Phil. 3.18, 19 Belly, and whose glory is in their shame, who minde earthly things. Take heed (saith [Page 358]Christ) to your selves lest at any time your hearts be overcharged with Luke 21.34. surfetting and drunkennesse, and cares of this life. Saint Paul saith: Bee not drunken with wine, wherein is Eph. 5.18. excesse: but be fil­led with the Spirit. The Lord saith by Isaiah: Woe unto them that are Isa. 5.21. Quis in illis re­gionibus orientis calidoribus Vi­num non biba­tur nisi probè di­lutum, inde u­sur patur [...] pro bibere. Sch [...]ndelerus in Lexico Penta­glotto. mightie to drinke wine, and men of strength to mingle (or * drinke) strong drinke. There is a spirituall gluttony and drunken­nesse, besides a bodily, as Isaiah signifieth saying: They are Isa. 29.9, 10. drunken, but not with wine; they stag­ger, but not with strong drinke. Iesus the sonne of Syrach saith: Be not unsatiable in any dainty thing: nor too greedy upon meates. For Ecclus. 37.29, 30, 31. excesse of meates bringeth sicknesse, and surfetting will turne into Choller. By surfetting have many perished; but he that taketh heed, prolongeth his life. Read diligently the Homily against Gluttony and drun­kennesse.

Of Lechery.

THe Divine Service of Matrimony reckoneth up the second cause of Matrimony to be for a­voiding the said horrible and most damnable sin, saying: Matrimony was ordained for a remedy against sinne, and to 1 Cor. 7.2, 9. avoid fornication, that such persons that have not the gift of continency, might marry, and keepe themselves 1 Cor. 6.15.20. undefiled members of Christs body.

IN the first part of the T. 1. P. 78. Homily against whore­dome and uncleannesse, it is said: Although we want not (good Christian people) great swarmes of vices wor­thy to be rebuked, ( unto such 1 Tim. 4.1. 2. Tim. 3.1. decay is true godlinesse and vertuous living now come:) yet above other vi­ces, [Page 359]the outragious seas of adultery, (or breaking of Wed­locke) whoredome, fornication and uncleannesse, have not onely burst in, but also overflowed almost the whole world, unto the great dishonour of God, the exceeding Rom. 2.24. infamie of the name of Christ, the notable decay of true religion, and the utter destruction of the publike wealth, and that so abundantly that through the accustomable use thereof, this vice is growne into such a height, that in a manner a­mong many it is counted no sinne at all, but rather a Prou. 10.23 and 14.9. pa­stime, a dalliance, and but a touch of youth: not rebuked, but winked at: not punished, but laughed at. The Apo­stle saith: Marriage is honourable in all, and the bed undefiled: but Heb. 13.4. Whoremongers, and Adulte­rers God will judge. Againe he saith, Be not decei­ved: neither 1 Cor. 6.9, 10 Fornicators, nor Idolaters, nor Adul­terers, not Effeminate, nor abusers of themselves with mankinde, &c. shall inherit the kingdome of God. Saint Paul to the Thessalonians saith: This is the will of God, even your sanctification, that yee should abstaine from 1 Thes. 4.3, 4, 5. fornication: that every one of you should know how to possesse his Vessell in sanctification and honour: not in the lust of concu­piscence, even as the Gentiles which know not God. Whosoever is inclined unto any manner of incon­tinency, let him in Gods feare often reade through the whole Homily against adultery and unclean­nesse, and by Christs helpe hee may get the victorie over that deadly sinne, using fasting, prayer, abstai­ning from the company of all lascivious persons, and using other meanes which are prescribed in Gods holy Word. Considerable hereto is also that of Solomon, where he saith: Pro. 9.17, 18. Stollen waters are sweet, and bread eaten in secret is pleasant. But [Page 360]he knoweth not that the dead are there, and that her ghests are in the depth of Hell.

CHAP. 95. Of sundry other sinnes.

Of Slandering.

IN the second part of the 7.1. p. 95. Homily against Con­tētion, it is said: He that is ready to speak evill against other men, first let him examine himselfe, whether hee be faultlesse and cleare of the Rom. 2.1, 3.21, 22, 23. fault which he findeth in another. For it is a shame when hee that blameth another for any fault, is guilty himselfe, either in the same fault, or in a greater. It is a shame for him that is blinde, to call another man blind; and it is more shame for him that is whole blinde, to call him blinkard, that is but pur­blinde. For this is to see a Mat. 7.1, 2, 3, 4, 5. straw in another mans eye, when a man hath a blocke in his owne eye.

In the second part of the T. 2. p. 203. Homily cōcerning the Sacrament, it is most truely & most necessarily cō ­plained: O wretched creatures that we be at these dayes, who be 1 Iohn 2.11. without reconciliation of our brethren whom wee have offended, &c. Iam. 4.11. Without any conscience of slander, disdaine, misreport, division, rancor, or inward bitter­nesse. It is even a wonder to consider unto what a licentiousnesse of slanderous speech very many, of men, women, and children, are come unto in these times: they respect neither civill Superioritie, nor the Clergy, nor the Nobilitie: Yea, there are some, which regard not how 1 Pet. 2.17. Eccles. 10.23. unbeseemingly they speake of the Royall Majesty. It may now be most truly said, The very Devill of Hell is Rev. 20.3, 7. let loose in [Page 361]many peoples mouthes. Such might consider the saying of the Holy Ghost by Saint Iames, If any one seeme religious and Iam. 1.26. bridleth not his tongue, his re­ligion is vaine: (God accepteth not his religion.) Saint Paul saith, Bee not deceived, the 1 Cor. 6.10. revilers shall not inherit the Kingdome of God. The Lord Iesus saith: O generation of vipers, how can ye be­ing evill Mat. 12.34, 35, 36, 37 speake good things? for out of the abun­dance of the heart the mouth speaketh. A good man out of the good treasure of his heart bringeth forth good things: and an evill man out of the evill treasure, bringeth forth evill things. But I say unto you, that every idle word (much more every de­tracting and slanderous word) that men shall speake, they shall give account thereof in the day of judgement. For by thy words thou shalt bee justifi­ed, and by thy words thou shalt be condemned. Da­vid in the 15. Psalme asking who should bee saved, answereth from Gods Spirit, Hee that Ps. 15.3. backbiteth not with his tongue, nor doth evill to his neigh­bour, nor taketh up (or As in the M [...]rgent. receiveth, or endureth) a reproach against his neighbour. Such as are prone unto evill speaking, should often reade through the Epistle of Saint Iames: also the whole Homily against strife and contention. Moreover, they should bee much conversant in Solomons Pro­verbs, in Ecclesiastes, in the Booke intituled The Wisedome of Solomon, and in the Booke Ecclesia­sticus.

Of Vnjustnesse.

IN the fourth part of the T. 2. p. 236. Homily for Rogation weeke, it is said: Love equitie and righteousnesse, ensue mercy and charity, which God most Micah. 6.8. Mat. 23.23. Ier. 9.24. requireth at our hands. And a little afore it is amply discoursed against unjustnesse, saying: God is the God of all equi­ty and righteousnesse, and therefore forbiddeth all deceit and subtilty in his Law, by these words, ye shall not deale Leu. 19.35, 36 unjustly in judgement, in line, in weight, or measure. Yee shall have just ballances, true weights, and true measures. Prov. 11.1. False ballances ( saith Solomon) are an abomination to the Lord. Remember what Saint Paul saith, God is the 1 Thes. 4.6. revenger of all wrong and injustice, as we see by dai­ly experience: how ever it thriveth ungratiously, which is gotten by falshood and craft. Saint Paul saith, Know yee not that the 1 Cor. 6.9, 10 unrighteous shall not inherit the Kingdome of God? The Lord saith to all that are in Authority. Yee shall doe no unrighteousnesse; thou shalt not respect the person of the poore, nor honour the person of the mighty: but in Leu. 19.15. righte­ousnesse shalt thou judge thy neighbour. One en­vouring faithfully to make the rule, which Christ gave, the rule of all actions, shall walke in much justnesse: viz. Luke 6.31. As ye would that men should doe to you, doe ye also to them likewise.

Of Vncharitablenesse.

IN the Sacred Letany we are taught to pray; From all uncharitablenesse good Lord deliver us.

In the second part of the T. 2. p. 132. Homily of the place [Page 363]and time of Prayer, it is said; Consider that all thy doings 1 Cor. 13.2, 3. Isa. 1.13, 15, 16, 17, 18. and Isa. 65.2 3 4, 5, 6, & 66.3, 4. Prov. 15.8. and 21.27. stinke before the face of God, if thou bee not in charity with thy neighbour. Saint Paul saith, Let all your things be done with 1 Cor. 16.14. charity. Isaiah saith, The meeke shall increase their joy in the Lord, and the poore among men shall rejoyce in the holy one of Israel. For the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity, are cut off: That make a man an Isa. 29.19, 20, 21. offender for a word, and lay a snare for him that reproveth in the gate, and turne aside the just for a thing of nought.

Of Vncomelinesse.

IN the T. 2. p. 106. Homily against excesse of Apparell, it is said: Let us take unto us simplicity, chastity, and comelinesse, submitting our neckes to the sweet yoke of Christ. Saint Paul saith to the Ephesians: But for­nication and all uncleannes, or covetousnesse, let it not bee once named among you, as becommeth Saints: neither Eph. 5.3, 4, 5, 6, 7. filthinesse, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. Let no Eph. 4.29. corrupt communication pro­ceed out of your mouth, but that which is good to the use of edifying, that it may minister grace to the hearers. Let all things bee done 1 Cor. 14.40. decently and in order. As uncomely words and actions are sinne, so for a man or woman to goe uncomely in their apparell, or to be of any uncomely behaviour is a sinne also: for the Gospell commandeth, That whatsoever things are Phil. 4.8. lovely, or of good report, if there bee any vertue, and if there be any praise, thinke on these things, and doe them.

Of contempt of Gods Word.

IN the Letany we pray, From contempt of thy Word and Commandement, good Lord deliver us. In the first part of the T. 1. p. 53. Homily of falling from God, it is said; All they that may not abide the word of God, but following the perswasions and stubbornnesse of their owne hearts, goe backward and not forward ( as it is said in Ier. 7. 24. Ieremy). they goe and turne away from God. Many now a daies by their neglect to have the holy Bible in their hou­ses, by their neglect to search it, by their neglect to live according to it, by their neglect to amend ac­cording to it, what by the ministery they are infor­med of to be amisse; by their neglect to heare it du­ly according to the Law of the Church, by their neglect even all the yeare to conferre on it, and by their neglect to meditate thereon, they shew plain­ly that they have it in contempt: and were it not for feare of being punished by the Magistrate, they would expresse what is in their hearts against it: And so some Machavillians will adventure some­times to utter, without any feare of God or man.

Moreover, the contemners of the Divine Service-doctrine of the Church, and of the Ministers which conscionably endeavour to live and teach according to all the same, are to be reckoned among the 1 Thes. 4.8. con­temners of Gods Word; as it may appeare out of Christs words, where hee saith unto his Ministers: He that heareth you, heareth me; and he that Luke 10.16. de­spiseth you, despiseth me. If they have kept my say­ing, they will keepe yours also. Ieremiah saith: The wise men are ashamed, they are dismayed and ta­ken: [Page 365]loe, they have Ier. 5.9. rejected the Word of the Lord, and what wisedome is in them?

Of halting on both sides.

IN the first part of the T. 2. p. 259. Homily of Repentance, it is said; God requireth a sincere and pure love of godli­nesse, and of the true worshipping and service of God, that is to say, that for saking all manner of things that are re­pugnant pugnant and contrary unto Gods will, wee doe give our hearts unto him, and the whole strength of our bodies and soules, according to that which is written in the Law: Thou shalt love the Lord thy God, with Deut. 6.5. all thy heart, with all thy soule, and with all thy strength. Here there­fore nothing is left unto us, that we may give unto the world, and unto the Rom. 13.14. lusts of the flesh. For sith that the heart is the fountaine of all our workes, as many as doe with whole heart turne unto the Lord; doe Rom. 14.7, 8, 9. 1 Thes. 5.10. live unto him onely. Neither doe they yet repent truely, that hal­ting on both sides, doe otherwhiles obey God, but by and by doe thinke, that laying him aside, it is lawfull for them to serve the world and the Rom. 8.8.4, 5.12. Gal. 5.16, 17.24. flesh. Elijah said: How long halt ye betweene two opinions (or thoughts?) If the Lord be God, 1 Kings 18.21 follow him; but if Baal, then follow him. The Lord Iesus hath said, Mat. 6.24. No man can serve two Masters: for either he will hate the one and love the other; or else hee will hold to the one, and despise the other. Yee cannot serve God and Mammon.

Of Vaine glory.

IT is signified in the second part of the T. 2. p. 203. Homily concerning the Sacrament, That by vaine-glory, am­bition, &c. people are Prov. 13.10. dissevered, which should be joyned together in unity and godly love. And therefore in the sacred Letany, we are taught to pray, for to bee delivered from it. Saint Paul saith, Let us not be de­sirous of vaine-glory, Gal. 5.26. provoking one another, en­vying one another. Christ said to the disobedient Iewes, Rom. 5.44. How can ye beleeve, which receive honour one of another, and seeke not the honour which commeth from God onely? Againe, the Lord saith: Iohn 7.18. Hee that speaketh of himselfe, seeketh his owne glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousnesse is in him. Saint Paul saith: O Timothy keepe that which is committed to thy trust, avoiding prophane and vaine bablings, and 1 Tim. 6.20, 21. oppositions of science, falsely so called: which some professing, have erred con­cerning the faith. Saint Iohn saith, Among the chiefe Rulers many beleeved on Christ, and because of the Pharisees they did not confesse him, lest they should bee put out of the Synagogue. For they Ioh. 12.42, 43. loved the praise of men, more than the praise of God.

Of Hypocrisie.

IN the first part of the T. 1. p. 10. Homily of the misery of man, it is said, Few of the proud, just, learned, wise, perfect, and holy Pharisees, were saved by Christ, because [Page 367]they justified themselves by their counterfeit holinesse be­fore men. Wherefore (good people) let us beware of such hypocrisie, vaine glory, and justifying of our selves. The Lord said unto his disciples, Beware ye of the lea­ven of the Pharisees, which is Luk 12.1. hypocrisie. The Lord signifieth that the Hypocrites doe their Almes for to Mat. 6.2.5. have glory of men; They love to pray standing, &c. that they may bee seene of men: They make long Mat. 23.14. prayer, thinking to be heard for their Mat. 6.7. much speaking. They outwardly Mat. 23.28. appeare righteous un­to men, but within are full of hypocrisie and iniqui­tie. All their workes they doe, for to be Mat. 23.5. seene of men. They justifie Mat. 16 15. themselves before men. Saint Paul saith, not he that 2 Cor. 10.18. commendeth himselfe is ap­proved, but whom the Lord commendeth. Christ hath very plainly displayed the nature of hypocrisie, in the 23. Chapter of Saint Matthew.

Of Heresie.

IN the Letany we are taught to pray, To be delive­red from all false doctrine and heresie. Saint Paul saith unto Titus, A man that is an Tit. 3.10.11. Heretike, after the first and [...], ab [...] in­verto, id quod interius eratex­trà verto, seu resu [...]ino. An Heretike is as a dogge re­turned to his owne vomit againe. 2 Pet. 2.22.21. second admonition, reject: knowing that he that is such, is subverted, and sinneth, being cōdemned of himselfe. Whence it may appeare, that 3. things are to be considered concerning heresie. First, that it is a departing out of the narrow way that leadeth unto life eternall, both with minde and life: or a turning cleane contrary to the right forme. Secondly, it is returning unto an habit of sinning. And thirdly, it is a condition or estate without peace of conscience, but having an inward condem­nation. [Page 368]They of the Church of Rome, which call heretikes the members of the Apostolicall Church of England, namely that Church in England, which is by Law established under the Kings Majestie, doe greatly and damnably slander them. For the true mēbers of the said Apostolicall Church of England, are not in minde and life departed forth of the nar­row way which leadeth unto life eternall, neither doe they give themselves unto sinning, neither are they without Gods peace in their consciences. Eve­ry true member of the said Church of England en­devoureth to beleeve and live according to the di­vine Servince-doctrine, and the rest of the doctrine and discipline, which is established by publike or common Authority. All which said doctrine & dis­cipline (as this present worke abundantly declareth) serveth to further people in the Ier. 6.16. old pathes, where is the good way (as the Prophet Ieremiah speaketh) and every one that faithfully walketh therein ac­cording to the established doctrine and discipline, findeth more and more rest for his minde or soule.

Of hardnesse of heart.

IN the second part of the T. 2. p. 269, 270. Homily of Repentance it is said; Let us hearken unto the voyce of Almighty God, Prov. 1.23, 24, 28. when he calleth us to repentance, let us not Iob 9.4. Prov. 21.29. and 29.1. harden our hearts, as such Exod. 8.15. Infidels doe, who abuse the time Rev. 2.2. gi­ven them of God to repent; and turne it to continue their pride and contempt against God and man, which know not how much they Rom. 2.5. Iam. 5.3. heape Gods wrath upon themselves, for the hardnesse of their hearts, which cannot repent at the Luke 13.25, 26, 27. day of vengeance. With great godly wisedome [Page 369]hath holy Church ordained to be read at morning Prayer the Psalme, wherein God saith unto us by his servant David: To day if ye will heare my voice, Ps. 95.8. harden not your hearts. Wherefore Saint Paul saith, Take heed brethren, lest there bee in any of you an evill hart of unbeliefe, in departing from the living God. But exhort one another daily while it is called, to day, lest any of you bee Heb. 3.12.13.14.15. hardened through the deceitfulnesse of sinne. For wee are made partakers of Christ, if wee hold the beginning of our confidence stedfast unto the end. A meanes to unharden ones owne heart is to beleeve aswell Christs Mat. 5.20. Matt. 18.3. Luk. 13.3. Rom. 8.13. Luk. 14.26.33. Ioh. 15.6. threatnings, as his promises. And al that do beleeve what is said in the Gospell concerning his unpartiall judging of mankind, have not hearts so hard as they have, which beleeve not those divine Oracles concerning Christs righteous judging. See Zechariah 7.9.10.11.12.13. and Acts. 28.23.24.25.26.27.

Of Desperation.

IN the second part of the T. 2. p. 57.58. Homily of falling from God, it is said: Let us beware (good Christian people) lest that wee rejecting or casting away Gods word (by the which we obtaine and retaine true faith in God) be not at length cast off so farre, that wee become as the childrē of unbeleefe, which be of two sorts far diverse, yea, almost cleane contrary, and yet both be very farre from returning to God; the one sort, onely weighing their sin­full and detestable living, with the right judgement and straitnesse of Gods righteousnesse, be so without counsell, and be so comfortlesse (as they all must needs bee, from [Page 370]whom the Spirit of counsell and comfort is gone) that they will not bee perswaded in their hearts, but that either God cannot, or else that hee will not take them againe to his favour and mercie. The other hearing the loving and large promises of Gods mercy, and so not conceiving a right faith thereof, make those promises larger than ever God did, trusting, that although they continue in their sinfull and detestable living never so long; yet that God at the end of their life, will shew his mercy upon them, and that then they will returne. And both these two sorts of men be in a damnable state, and yet neverthelesse, God (who willeth not the death of the wicked) hath shewed meanes, whereby both the same (if they take heed in Heb. 3.7.13. 2 Cor. 6.1.2. Ioh. 9.5.4. Ioh. 12.36. Luk. 13.25.26.27. Mat. 25.10.11.12.13. sea­son) may escape. The first, as they doe dread Gods right­full justice in punishing sinners (whereby they should bee dismayed, & should despaire indeed, as touching any hope that may be in themselves) so if they would constantly or stedfastly beleeve, that Gods mercy is the remedy appoin­ted against such despaire and distrust, not onely for them, but generally for all that be sory and truly repentant, and will therewithall sticke to Gods mercy, they may bee sure they shall obtaine mercy, and enter into the Port or haven of safegard, into the which whosoever doth come, be they before time never so wicked, they shall be out of danger of everlasting damnation, as God by Ezechiel saith, Ezech. 18.21.22.23.27.28. What time soever a sinner doth returne, and take earnest and true repentance, I will forget all his wickednesse. The other, as they bee ready to beleeve Gods promises, so they should be as ready to beleeve the Rev. 21.8. 1 Cor. 6.9.10. Gal. 6. threatnings of God: as­well they should beleeve the Law, as the Gospell: aswell that there is an hell and everlasting fire, as that there is an heauen, and everlasting joy: aswell they should be­leeve damnation to be threatned to the wicked and evill [Page 371]doers, as salvation to be promised to the faithfull in word and workes, aswell they should beleeve God to be true in the one as in the other. And so along the Church de­livereth Gods truth in a wonderfull divine manner. Christ saith, Mat. 11.28.29.30. Come unto me all ye that labour, and are heavy laden (with the burden of your sinnes and with griefe for them) and I will give you rest. Take my yoke upon you, and learne of me, for I am meeke and lowly in heart, and ye shall finde rest unto your soules. But ( as Saint Paul saith) The Lord Iesus shall bee revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that 2 Thes. 1.7.8.9. obey not the Gospell of our Lord Iesus Christ: who shall be the Gospell of our Lord Iesus Christ: who shall be punished with everlasting destruction from the pre­sence of the Lord, and from the glory of his power, &c.

Of Sedition and privie conspiracie.

THough wee heare it (or at least should often heare it) read in the sacred Letaine. From all Sedition and privie conspiracie, good Lord deliver us; yet how prone are many in the world thereunto! Such consider not what the Gospell saith: There is no Rom. 13.1.2. power but of God. The powers that bee, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves damnation. Such consider not that other most memorable oracle of God delivered by S. Peter: Submit your selves to 1 Pet. 2.13.14 every ordinance of man for the Lords sakes, whether it be to the King, as Supreame, [Page 372]or unto governours, as unto them that are sent by him for the punishment of evill doers, and for the praise of them that doe well. If such as are sediti­ously inclined would sometimes reade through the whole Homily of obedience, and the whole Homi­ly against disobedience and wilfull rebellion, and also would call to minde the end of all seditious ones, and of all privie conspiratours in former times, even in all privie conspiratours in former times, even in all ages and almost in all places, they by the grace of Christ might be of a cleane contra­ry disposition. Saint Paul from God Almighty denounceth, that hatred, variance, emulations, wrath, strife, Gal. 5.20.21. seditions, heresies (or sects, or fac­tions) envyings, &c. Are workes of the flesh: and that they which do such things shall not inherit the Kingdome of God. And now for conclusion about mentioning particular sins, referring every devout soule unto a diligent reading or hearing of the whole Bible, and to observe thereout what the spi­rit of God hath delivered and prescribed for every one in his severall vocation and state, either to doe, or to leave undone and to shunne: and also to a most serious search of the whole divine Service of the Church of England, for to performe every particu­lar duty mentioned therein, which concerneth him; and to shunne whatsoever it is there dehorted from, let us heare what holy Church delivereth unto us in the first Homily T. 2. p. 176. of the Passion concerning the detestation which we ought to have within us con­tinuall against all sinne. No man can love sinne, which God Ps. 5.4.5.6. hateth so much, and be in his favour. No man can say, that hee Ioh. 14.23.24. loveth Christ truly, and have his great e­nemy (sinne I meane, aut hour of his death) familiar and [Page 373]in friendship with him. So much doe we love God and Christ, as wee hate sinne. Wee ought therfore to take great heed, that wee be not favourers thereof, lest wee be found enemies to God, and traitours to Christ. We can no other­wise live to God, but by 1 Cor. 15.31. Rom. 6.8.11. dying to sin. If Christ bee Rom. 8.10.11 in us, then is sinne dead in us: and if the spirit of God be in us, which raised Christ from death to life, so shall the same spirit raise us to the Resurrection of everlasting life. Rom. 6.16. But if sinne rule and raigne in us, then is God, which is the fountaine of all grace and vertue, Ier. 6.8. departed from us: then hath the Devill, and his vngratious spirit 2 Pet 2.19. rule and do­minion in us. And surely if in such miserable Eccles. 11. [...]. Heb. 9.27. state wee dye, we shall not rise to life, but fall downe to death and damnation, and that without end. David therefore saith, Ye that love the Lord, Ps. 97.10. Ps. 119.104. hate evill.

CHAP. 96. Of the sinne against the Holy Ghost.

IN the first part of the T. 2. p. 261. Homily of repentance, it is said: But of the finall falling away from Christ & his Gospell, which is a sinne against the Holy Ghost, that shall never bee forgiven, because that they doe Heb. 10.26. utterly forsake the knowne truth, doe Cor. 16.22. hate Christ and his Ioh. 8.47. word, they doe Heb. 6.6. crucifie and Heb. 10.29. mocke him (but to their utter destructi­on) and therefore fall into desperation, and cannot repent. In the second part of the T. 2. p. 150. Homily of certaine pla­ces of Scripture, it is said concerning three sorts of people, whose company the Prophet David would to be shunned by every one that would be blessed. The third sort the Prophet calls Ps. 1.1: scorners, that is, a sort of men whose hearts are so stuffed with malice, that they [Page 374]are not contented to dwell in sinne, and to lead their lives in all kind of wickednesse: but also they doe 2 Tim. 3.3. Prov. 29.27. contemne and scorne in other all godlinesse, true religion, all honesty and vertue. Of this sort, I thinke I may without danger of Gods judgemēt pronounce, that never any yet converted unto God by repentance, but continued still in their abomi­nable wickednesse, Rom. 2.5. 2 Tim. 3.8.13. heaping up to themselves damnation, against the day of Gods inevitable judgements. What sinne against the Holy Ghost is, it may the better appeare by considering first, what is sinne against God the Father; and what is sinne against God the Sonne. Sinne against God the Father is all trans­gression committed; whiles one is in the first Luk. 15.18.24 Eph. 2.1. death of trespasses and sinnes, and in minde is Eph. 5.14. asleepe, not attending unto the gracious call of God the Father, nor following his profered Ioh. 6.44. Hos. 11.4. Ier. 31.3. drawing or leading unto repentance. Sinne also is said to be against God the Father which is cōmitted through humane 1. Ioh. 2.12. weakenesse and frailty. And sinne against God the Sonne, is the speaking of a word against the Mat. 12.31.32 sonne of man Iesus Christ; which sinne Saul (afterward called Paul) committed 1 Tim. 1.13.16 ignorantly, in unbeleife. Yea and Peters Luke 22.56. &c. deniall of Christ for a time appeareth to bee a sinne of that nature. Also when one is a disciple of Christs Gospell, and through meere ignorance, or the like infirmity of­fendeth against Christ, as Peter did when hee said unto Christ, Bee it Mat, 16.22. farre from thee Lord: This shall not bee unto thee: (meaning the suffering which Christ signified that hee should endure.) All sinne committed against God the Father, is Rom. 3.25. forgiven through his great mercy in Iesus Christ, Ezech. 18.21 22. when one repenteth for the sinne. All sinne committed against [Page 375]God the Sonne is forgiven for his 1 Ioh. 2.12. Eph 4 32. names sake, unto such as 1 Tim. 6.12. Rev. 2.10.11. fight the good fight of faith, and truly en­deavour to lay hold on eternall life. Now concern­ing sinne against the Holy Ghost, it is either com­mitted by such as have beene made partakers of the Holy Ghost; of whom S. Paul saith to the Hebrewes, That it is impossible for those who where once en­lightened, and have tasted of the heavenly gift, and were made Heb. 6.4.5.6.7.8. partakers of the Holy Ghost; and have tasted the good word of God, and the powers of the world to come; being [...] Hieronymus ver­tit, Prolapsi sunt. Syrus [...] qui rursum pec­caverunt, id est, a justitia defici­entes certamali­tia in omne pec­catum projecti sunt, &c Iunius. fallen away, to renew them againe to repentance: seeing they cru­cifie to themselves the Sonne of God afresh, and put him to an open shame. For the earth which drinketh in the raine that commeth oft upon it, and bringeth forth hearbes meete for them by whom it is dressed, receiveth blessings from God. But that which beareth thornes and briers, is rejected, and is nigh unto cursing, whose end is to be burned. And againe where hee saith, If wee sinne Heb. 10.26, 27, 28, 29. wilfully after that wee have received the knowledge of truth, there remaineth no more sacrifice for sinnes; but a certaine fearfull looking for of judgement, and fiery indignation, which shall devoure the adversaries. Hee that despised Moses Law, dyed without mer­cy under two or three witnesses. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath troden under foote the Sonne of God, and hath counted the blood of the covenant wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of Grace? Or else sinne against the Holy Ghost is committed by such who will not at all bee made partakers of that holy [Page 376]Spirit; but doe as did many Iewes, to whom Saint Stephen said: Ye stiffe-necked and uncircumcised in heart and eares, Yee doe Acts. 7.51. alway resist the Holy Ghost, as your fathers did, so doe ye. They also of whom Solomon mentioneth, are not much differing, where it is said: I Wisedome will powre out my Prov. 1.23, 24, 25, 26, 27, 28, 29, 30, 31, 32. spirit unto you, I will make knowne my words unto you. Because I have called, and ye refused, I have stretched out mine hand, and no man regar­ded: but yee have set at nought all my Counsell, and would none of my reproofe: I also will laugh at your calamity, I will mocke when your feare commeth. When your feare commeth as desola­tion, and your destruction commeth as a Whirle­winde; when distresse and anguish commeth upon you: Then shall they call upon me, but I will not answer: they shall seeke me early, but they shall not finde me: for that they hated knowledge, and did not chuse the feare of the Lord. They would none of my Counsell, they despised all my reproofe, Many of the Pharisees among the Iewes were of such a condition, who of set malice against Christ Ioh. 7 7. wit­nessing unto them that their workes wee evill, a­gainst the common light of reasō with which Gods holy Spirit endueth Ioh. 1.9. Rom. 2.14.15. mankind even universally, said that Iesus Christ did cast out Devils by Mat. 12.24. Beelzebub the prince of the Devils; when as they and their Mat 12.27. children had received it as an infallible principle, that Satan did not cast out Satan, but that onely in Mat. 7.22. Mat. 9.38.39.40 Gods name and by Gods power the evill spirit was cast out. And therefore unto them thus wil­fully and spitefully speaking contrary to their very consciences, the Lord said, Mat. 12.31.32 All manner of sinne [Page 377]and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be for­given unto men. And whosoever speaketh a word against the Sonne of man it shall bee forgiven him: but whosoever speaketh against the Holy Ghost, it shall not bee forgiven him, neither in this world, neither in the world to come. It most greatly there­fore concerneth all, which would in life, death, and for ever have Gods mercy in Iesus Christ, to take heed that they at no time speake or doe against the true light of conscience; remembring that it is a fearefull thing to fall into the Heb. 10.31.30. avenging hands of the living Gods.

CHAP. 97. Of sundry of Gods Curses upon disobedient people.

IN the first part of the T. 1. p. 54. Homily of falling from God, it is said: The displeasure of God towards us is commonly expressed in the Scripture by these two things: by shewing his Ps 34.16. Ps. 6.1. fearefull countenance upon us, and by turning away his face, or by Lam. 3.44. Isa. 59.2. hiding it from us. By shew­ing his dreadfull countenance, is signified his great wrath: but by turning his face or hiding thereof is ma­ny times more signified, that is to say, that hee clearly Deut. 31.17, 18. Ier. 33.5. forsaketh us, and giveth us over. When God doth shew his dreadfull countenance towards us, that is to say, doth send dreadfull plagues of sword, famine, or pestilence up­on us, it appeareth that he is greatly wroth with us. But when he withdraweth from us his Word, the A delivery what the true Word prea­ched is. right Do­ctrine of Christ, his gracious assistance and aid (which is ever Ier. 23.22. joyned to his Word) and 1 Sam. 28.15 leaveth us to our owne [Page 378]wit, our owne will and strength: he declareth then, that he beginneth to forsake us.

In the second part of the said T. 2. p. 57. Homily it is said: What deadly griefe may a man suppose it is to be under the wrath of God, to be forsaken of him, to have his holie Spirit the Authour of goodnesse to bee taken from him, to be brought to so vile a condition, that hee shall bee left meet for no better purpose, than to be for ever condemned in hell? That place of Isa. 5.5, &c. Isaiah sheweth, that God at length doth so forsake his unfruitfull Vineyard, that hee will not onely suffer it to bring forth weedes, bryars, and thornes, but also further to punish the unfruitfulnesse of it. He saith he will not cut it, he will not delve it, and hee will command the Clouds that they shall not raine upon it: whereby is signified the teaching of his holy Word, which Saint Paul after a like manner expressed by 1 Cor. 3.6. planting & watering; meaning that hee will take that away from them, so that they shall be no longer of his Kingdome, they shall bee no longer governed by his holy Spirit, they shall be put from the grace and benefits that they had, and ever Luke 19.42, 44: Mat. 23.37, 38. Ps. 81.12, 13, 14 15, 16. Isa. 48.18, 19. might have enjoyed through Christ, they shall be deprived of the heavenly light, & life which they had in Christ, Iohn 15.4.6.5.7. Rom. 11.17, 20 22, 23. whiles they abode in him: they shall be (as they were once) as men without God in this world, or ra­ther in worse taking. And to bee short, they shall bee given into the power of the Devill, which beareth the rule in all them, that be cast away from God, as hee did in Saul and Iudas, and generally in all such as worke after their owne wils, the Children of mistrust and Eph. 2.2. un­beliefe.

In the first part of the T. 2. p. 5. Homily concerning the right use of the Church, it is said: We shall not in this life escape his heavy hand and vengeance for this con­tempt [Page 379]of the house of the Lord, and his due service in the same, according as the Lord himselfe threatneth in the first Chapter of the Prophet Aggeus, after this sort: Hag. 1.9, 10, 11. Because ye have left my house desert, and without com­pany (saith the Lord) and yee have made hast every man to his owne house, for this cause are the heavens stay­ed over you, that they should give no deaw, and the earth is forbidden that it shall bring forth her fruit, and I have called drought upon the earth, and upon the Mountaines, and upon corne, and upon wine, and upon Oyle, and upon all things that the earth bringeth forth, and upon men, and upon beasts, and upon all things that mens hands la­bour for.

In the second part of the T. 2. p. 91, 92. Homily of fasting, it is said: God sometime striketh private men privately with sundry adversities, as Deut. 28.65, 66, 67. trouble of minde, losse of friends, Zeph. 1.13. losse of goods, long and Deut. 28.22, 27, &c. dangerous sicknes­ses, &c.

In the fourth part of the T. 2. p. 236. Homily for Rogation weeke, it is said: That God in his ire doth 1 King. 14.15. Zeph. 2.3, 4. roote up whole kingdomes for wrongs and oppressions, and doth translate kingdomes from one nation to another, for un­righteous dealing, for wrongs and riches gotten by deceit. This is the practice of the Holy One (saith Dan. 4.30, 31 32. Daniel) to the intent that living men may know, that the most High hath power over the Kingdomes of men, and giveth them to whomsoever he will. Furthermore, what is the cause of penury and scarcenesse, of dearth and famine? Is it any other thing but a token of Gods ire, Ezech. 5.6, 7, 8, 15, 16. revenging our wrongs and injuries, done one to another? Ye have sowne much (upbraideth God by his Prophet Aggai) and yet bring in little, yee eate, but ye be not satisfied, ye drinke, but ye be not filled, ye cloath your selves, but yee bee not [Page 380]warme, & he that earneth his wages putteth it in a Hag. 1.5, 6. bot­tomlesse purse: ye looked for much increase, but loe, it came to little, and when yee brought it home (into you Barnes) I did blow it away, saith the Lord. The Lord saith by Moses, It shall come to passe, if thou wilt not hearken unto the voyce of the Lord thy God, to observe to doe all his Commandements and his Statutes, which I command thee this day, that all these curses shall come upon thee & overtake thee. Cursed shalt thou be in the City, and cursed shalt thou be in the field, &c. Reade from verse 16. unto the Chapters end: it is of all Chapters in the Bible amplest in reckoning up Gods sundry curses in this life upon disobedient people. Reade also the 26. Chapter of Leviticus. The Lord in these dayes much inwardly punisheth people of unbeliefe and disobe­dience: The Lord doth unto many now, as he did to the Israelites: He giveth them their request, (as con­cerning many outward blessings) but sendeth Ps. 106.15. lean­nesse into their soule. Isaiah saith, The wicked are like the Isa. 57.20, 21. troubled Sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace to the wicked. In the Revelation it is said: They have no Rev. 14.11. rest day nor night, who worship the Beast and his Image, and whosoever receiveth the marke of his name. Isaiah concludeth his prophecie with decla­ring what is the inward estate and condition of all such as continue in sinne willingly, yea, whiles they live here on earth, saying also concerning obedient people, That they shall goe forth, and Isa. 66.24. [...] looke upon the Carkeises of the * transgressing ones against God: for their worme shall not dye, neither shall their fire be quenched, and they shall bee an abhor­ring [Page 381]unto all flesh. In all people, which will not humble themselves to live according to all the com­mandements of Christ, and according to all the Or­dinances of his Church, but resolve to persist in their owne-chosen wayes, and to follow the imagi­nation of their owne mindes, there at length bree­deth in such people a worme within their consci­ence, which more and more Abben Esrain Ps. 1.1. s [...]ribit, Improbos esse dictos [...] quasi inquietos, qui nunquam in eadem constitu­tione permanent. gnaweth them; so that if the said worme (like as the Woolfe which breed­eth in some peoples bodies) be not fed with what liketh him, he gnaweth the conscience exceedingly. Such a worme was bred in the Conscience of ma­ny of the Iewes through their wilfull disobedience, when as Christ and his Ministers preached amongst them. Nothing could those disobedient people Iohn 8.43, 45.51. learne from Christ, and his Ministery, which could comfort them, or appease their troubled mindes, whiles they endeavoured not to obey his Gospell. Also within disobedient peoples breasts there be­commeth a Heb. 10.27. Ps. 11.6. fire kindled, wherethrough they are in a spiritual fire: & any spiritual person which had the spirit of discerning, might insee into them, and per­ceive them inflamed with a great Rom. 10.2, 3. zeale, but not to­wards obediēce of al the Cōmandements of Christs Gospell, nor towards obedience of al the Ordināces of Christs Apostolical Church of Englād. There is a proverbe, The w ch are in hell, know of none other heavē. Wilfull disobedient people being themselves with­out Isa. 48.22. Rom. 3.17. peace of conscience, conclude contrary to the Doctrine of the universall holy Scriptures, & of the whole Divine Service of the Church, that no body else hath that Phil. 4.7. peace of God w ch passeth all under­standing, and keepeth our hearts and mindes in the knowledge and love of God, and of his Sonne Ie­sus r 1 Cor. 2.13. [Page 382] Christ our Lord: with the which blessed peace holy Church from Sabbath to Sabbath Numb. 6.23. &c. blesseth her obedient Members; and every one of them 2 Thes. 3.16. Isa. 66.12. Isa. 14.27. Phil. 1.9. [...] in all sense: (or feeling) as it is rendred in the Margent. feeleth it within themselves more and more.

CHAP. 98. Of deferring repentance untill likelihood of bodilie death.

IN the Collect for the first Sunday in Advent, we are taught to pray, Almighty God, give us grace that we may cast away the workes of darknesse, and put upon us the armour of light, Rom. 13.11, 12, 13, 14. now in the time of this mortall life, (in the which thy Sonne Iesus Christ came to visit us in great humility) &c. In the Rubricke afore the Communion of the sicke it is said: Forasmuch as all mortall men be subject to many sudden perils, disea­ses and sicknesses, Ps. 31.15. and ever uncertaine what time they shall depart out of this life, therefore to the intent they may be alway in a Iob. 14.14. 1 Cor. 5.9. Mat. 25.10. Rev. 19.7. readinesse to dye whensoever it shall please God to call them, the Curate shall diligently from time to time, &c. In the Service for Buriall, it is said: Iob 14.1, 2. Man that is borne of a woman, hath but a short time to live, and is full of misery. He commeth up, and is cut downe like a flowre, hee fleeth as it were a shadow, and ne­ver continueth in one stay: In the midst of life we be in death.

In the second part of the T. 1. p. 58. Homily of falling from God, it is said: Sinners that continue in their wicked living, ought to thinke, that the promises of Gods mercy, and the Isa. 61.1, 2, 3. Gospell, pertaine not unto them, being in that state, but onely the Gal. 3.23.24. law, and those Scriptures which [Page 383]containe the wrath and indignation of God, and his threatnings; which should certifie them, that as they doe over boldly presume of Gods mercy, and live dissolutely: So doth God still more and more withdraw his mercy from them, & he is so provoked therby to Rom. 2.4, 5, 6, 8. wrath at length, that he destroyeth such presumers many times suddenly. For of such S. Paul 1 Thes. 5, 2, 3. said thus, When they shall say it is peace, there is no danger, then shall sudden destruction come up▪ on them. Let us Heb. 12.15. and 3.12. beware therefore of such naughty boldnesse to sinne. For God, which hath promised his mer­cy to them that be truely repentant (although it be at the latter end) hath not promised to the presumptuous sinner, either that hee shall have long life, or that he shall have true repentance at the last end. But for that purpose hath he made every mans death uncertaine, that hee should not put his hope in the end, and in the meane season (to Gods high displeasure) live ungodly. Wherefore let us follow the counsell of the Wise man, Ecclus. 5.7. Let us make no tarrying to turne unto the Lord: Let us not put off from day to day, for suddenly shall his wrath come, and in time of venge­ance he will destroy the wicked.

In the third part of the T. 2. p. 273. Homily of repentance, it is said: Which words I desire you to marke diligently, because they doe most lively put before our eyes, the fond­nesse of many men, who Rom. 2.4, 5, 6. Ps. 10.3, 4, 5, 6. abusing the long suffering and goodnesse of God, doe never thinke on repentance or a­mendment of life. Ecclus. 5.2, 3, 4, 5, 6. Follow not (saith he) thine owne minde, and thy strength to walke in the wayes of thy heart, neither say thou, who will bring me under for my workes: For God the revenger, will revenge the wrong done by thee. And say not, I have sinned, and what evill hath come unto me? For the Almighty is a patient re­warder, but he will not leave thee unpunished. Because [Page 384]thy sinnes are forgiven thee, be not without feare to heape sinne upon sinne. Say not neither, The Mercy of God is great, he will forgive my manifold sinnes. For mercy and wrath come from him, and his indignation commeth up­on unrepentant sinners. As if he should say: Art thou strong and mighty? Art thou lusty and young? Hast thou the wealth and riches of the world? Or when thou hast sinned, hast thou received no punishment for it? Let none of all these things make thee to be the slower to repent, & to returne with speed unto the Lord. For in the day of pu­nishment, & of his sudden vengeance, they shall not be able to helpe thee. And specially when thou art either by the preaching of Gods Word, or by some inward motion of his Holy Spirit, or else by some other meanes called unto re­pentance, neglect not the good occasion that is ministred unto thee, lest when thou wouldest repent, thou hast not the grace for to doe it. For to repent is a good 2 Tim. 2.25. Act. 11.18. gift of God, which he will never grant unto them, who living in carnall security, doe make a mocke of his threatnings, or seeke to rule his Spirit as they list, as though his working and gifts were Ps. 135. 5, 6. Isa. 40.12, 13, 14, 15, 17. tyed unto their will. It is greatly con­siderable, that almost every such person; as is afore mentioned, which deferreth repentance till to­wards his end, being asked a little afore his death, whether he thinketh that he hath lived as he ought, & as he might have lived, in obedience unto Christs Lawes, and the Ordinances of Christs holy Church, if he would have used the prescribed meanes there­unto, he will then from an opened conscience not justifie himselfe, but confesse much truth as expe­rience even in all places from time to time confir­meth. Many there are which never all their life long have any regard to conferre with any godly Mi­nister, [Page 385]concerning what be the Mat. 7.13, 14 Psal. 25.4, 5, 9, 10. and 143.8. strait wayes of the Lord, wherein all of yeeres of discretion are bound to walke conscionably and more and more obedi­ently, that would come unto Mat. 19.16, 17. life eternall: but when they are in feare of dying (their conscience then being awaked and accusing them, and telling them they must 2 Cor. 5.10. Heb. 9.27. appeare before Christs judgment seat to receive everlasting judgement according as they have beleeved and lived) they will acknow­ledge some use of the ministery, and of the Church-Prayers to be used in the Visitation of the sicke. It it is become and old Proverbe with very many, A saying too common. namely, that if they can afore they dye, have but time to aske God mercy, they shall doe as well as the best of thē (who have Luk. 1.74, 75. served God in holines & righteousnes before him even all the daies of their life.) But how greatly such desperate and dissolute persons doe Mal. 3.13, 14 15, 16, 17, 18. mistake the proceeding of Almighty God, they may see if they will beleeve what is writ­ten in the first chapter of the Proverbs from the 20. verse unto that chapters end. Also they may per­ceive that they are in a damnable errour, if they wil observe what is delivered in that most Divine Whose begin­ning is, Now seeing all they be accursed, &c. Ex­hortation in the Service of Commination. Saint Paul saith, Be not deceived, God is not mocked: for Gal. 6.7, 8. whatsoever a man soweth, that shall he reape. For he that soweth to his flesh, shall of the flesh reape corruption: but he that soweth to the spirit, shall of the spirit reape life everlasting. And againe he saith, We then as workers together with God, beseech you also, that yee receive not the grace of God in vaine. For he saith, I have heard thee in a time ac­cepted, and in the day of salvation have I succoured thee: behold, 2 Cor. 6.1, 2. now is the accepted time; behold, [Page 386]now is the day of salvation. Whiles it is said Heb. 3.15. to day if yee will heare his voyce, harden not your hearts, as in the provocation.

CHAP. 99. Of sundry of Gods blessings upon obedient people, in this present life.

IN the first part of the T. 2. p. 5. Homily concerning the right use of the Church, it is said; If we would with diligence resort to the house of the Lord together, to serve the Lord with one accord and Zeph. 3.9. consent, in all holinesse and righteousnesse before him, wee have promises of benefits both heavenly and worldly. Wheresoever two or three be gathered in my name (saith our Saviour Christ) there am I in the Mat. 18.20. middest of them. And what can bee more blessed▪ than to have our Saviour Christ Psal. 16.11.6.5. Ezech. 48.35. among us. In the second part of the T. 2. p. 93.94. Homily of Fasting, it is said; Godwhich heard 1 King 21.29 Ahab and the Ionah 3.10. Ninevites, and spared them, will also heare our prayers, and spare us, so that we after their example, will unfainedly turne unto him: yea, he will blesse us with his heavenly benedictions the time that we have to tary in this world, and after the race of this mortall life, he will bring us to his Mat. 7.21. heavenly Kingdome. In the second part of the T. 2. p. 212. Homily for Whitsunday, it is said; Our Saviour Christ departing out of the world unto his Father, promised his disciples to send downe another Comforter, that should Iohn 14.16. continue with them for ever, and direct them into Iohn 16.13. all truth. The bles­sing pronounced at the end of Evening-Service, namely, 2 Cor. 13.14. The grace of our Lord Iesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore: Is it not a great comfort to a soule for to enjoy all the same? Saint Iohn accounted the fellowship with Gods Spirit the Sūmum bonum the supreame happinesse in this world, where hee saith Pet. 1.11. [Page 387]to the little children in Christ; That which we have seene and heard, declare we unto you, that ye also may have fellowship with us; and truely our 1 Ioh. 1.1, 2, 3 fel­lowship is with the Father, and with his Sonne Ie­sus Christ. And these things write wee unto you, that your joy may be full. In the T. 2. p. 193. Homily of the Resurrection, it is signified; That untill the generall resurrection in the last day, whiles wee now are in this world, Gods holy spirit may be had within our hearts, as a 2 Cor. 1.22. seale and Eph. 1.13.14. Rom 8.15, 16.23. pledge of our everlasting inheritance. Yea, saith that sacred T. 2. p. 192, Homily, unto every true mem­ber of Christ, Thou hast received Christs body, to have within thee, the Father, the Sonne, and the Holy Ghost, for to Ioh. 14.23. 2 Cor. 6.16. dwell with thee, for to endow thee with grace, to strength thee against thine enemies, and to comfort thee with their presence. And againe, Christ now entred within us, how dare we be so bold to renounce the presence of the Father, the Sonne, and the Holy Ghost? (for where one is, there is God Col. 3.11. Ephes. 4.6. 1 Cor. 3.16, 17. and 6.19. all whole in Majesty, together with all his power, wisdome, and goodnesse) and feare not I say the danger and perill of so traiterous a defiance and departure? In the first T. 2. p. 180. Homily of the Passion, it is said, God give us all grace to follow Christs 1 Pet. 2.21. 1 Iohn 2.6. examples in peace & in charity, in patience and sufferance, that wee now may have him our ghest to enter and dwell within us, so as we may be in full surety, having such a pledge of our salva­tion. If we have him and his favour, we may be sure that we have the favour of God Mat. 3.17. by his meanes. In the third Exhortation afore the Communion, it is said: If with a true penitent heart, and lively faith wee receive that holy Sacrament, then we Iohn 6.63.36. spiritually eate the flesh of Christ, and drink his blood, then we dwell in Christ and Christ in us; we be 1 Cor. 6.17. one with Christ, and Christ with us. In the T. 2. p. 195. Homily of the Resurrection, it is said: [Page 388] Apply your selves (good friends) to live in Christ, that Christ may still live Gal. 2. 2 Cor. 4.10.11 in you, whose favour and assistance if ye have, then Iohn 3.36. and 6.47. 1 Iohn 5.20. have you everlasting life already with­in you, then can nothing Rom. 8.31. hurt you. Whatsoever is hi­therto done and committed, Christ ye see hath offered you pardon, and clearly received you to his favour againe, in full surety whereof, yee have him now inhabiting and Rom. 8.9, 10, 11. Gal 4.6. 1 Iohn 3.24. dwelling within you. In the first part of Whitsunday T. 2 p. 209. Homily, it is said: The Holy Ghost doth not thinke it sufficient inwardly to work the spirituall and new birth of man, unlesse he doe also 1 Cor. 3.16. dwell and abide in him. In the first part of the T. 1. p. 60. Homily against the feare of Death, it is signified, That a true Christian is the very Ephes. 5.30. member of Christ, the 1 Cor. 3.17. Temple of the Holy Ghost, the Rom. 8.14, 15, 16. Sonne of God, and the very Rom. 8.17. Iam. 2.5. inheritour of the everlast­ing Kingdome of Heaven.

Most memorable is that sentence of the Holy Ghost delivered by Saint Paul unto Timothy: God­linesse is profitable unto all things, having promise of the life that 1 Tim. 4.8. now is, and of that which is to come. David saith, The Lord will give strength un­to his people: The Lord will blesse his people with Psal. 29.11. peace. Wisedome saith in the booke of the Proverbs, Whoso hearkeneth unto me, shal dwell Prov. 1.33. safely, and shall be quiet from feare of evill. And Solomon also saith: Prov. 3.16, 17, 18. Length of dayes is in her right hand, and in her left hand riches and honour. She is a tree of life to them that lay hold upon her. Isaiah saith: Since the beginning of the world; men have not heard, nor perceived by the eare, neither hath the eye seene, O God, besides thee, what he hath prepared for him that waiteth for him. Thou Isa. 64.4, 5. meetest him that re­joyceth and worketh righteousnesse, those that re­member thee in thy wayes. Peter saith, The eyes [Page 389]of the Lord are over the righteous, and his eares are 1 Pet. 3.12. open unto their prayers. Hanani the Seer said: The eyes of the Lord runne too and fro through­out the whole earth, to shew himselfe strong in the 2 Chro. 16.9. behalfe of him whose heart is perfect towards him. David saith, The Lord is a Sunne and sheild: the Lord will give grace and glory: Psal. 84.11. no good thing will he with-hold from them that walke uprightly. Saint Iohn saith, Whatsoever we aske 1 Ioh. 3.22. we receive of him, because wee keepe his Commandement, and doe those things which are pleasing in his sight. And Isaiah saith unto Christs Church, Be­hold the darknesse shall cover the earth, and grosse darknesse the people, but the Lord shall arise upon thee, and his glory shall be seene upon Isa. 60.2. thee. Saint Paul saith to the Ephesians, In Christ also after that ye beleeved, ye were Ephes. 1.13.14. sealed with that holy Spirit of promise: which is the earnest of our inheritance, untill the redemption of the purchased possession, unto the praise of his glory. Yea, Saint Peter signifi­eth, that if faith, vertue, knowledge, temperance, patience, godlinesse, brotherly kindnes, and charity be in us and abound, we shall never 2 Pet. 1.10, 11. fall: but so an entrance shall be ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour Iesus Christ. Many more are the blessings which ac­company Gods true Religion, now in this life pre­sent, which a devout soule may observe signified throughout all the Scriptures, and the books of Di­vine Service. Read Deuteronomy 28. Isaiah 60. and observe the 7. sundry blessings promised by Christ in Mat. 5. and to what conditioned people they are made: likewise the 7. promises or blessings signified to the seven Churches of Asia, in Rev. 2&3.

CHAP. 100. Against separating from the Church of England, by law established under the Kings Majesty, in any manner.

IN the third part of the T. 1. p. 36. Homily concerning good works, it is signified, That the world from the begin­ning untill Christs time, was ever ready to Exod. 32.1, 7, 8. fall from the Commandements of God, and to seeke other meanes to ho­nour and serve him, 1 Sam. 15.21, 22, 23. after a devotion found out of their owne heads: and how they did set up their owne Mat. 15.3, 6, 9. traditi­ons, as high or above Gods Commandements; which hath happened also in our times (the more it is to be lamented) no lesse than it did among the Iewes, and that by the cor­ruption, or at least by the Mat. 13.25, 26. negligence of them that chiefly ought to have preserved the pure and heavenly doctrine left by Christ. What man having any judgement or lear­ning, joyned with a true zeale unto God, doth not see, and lament, to have entred into Christs Religion, such 1 Tim. 4.1, 2, 3. false doctrine, superstition, idolatry, hypocrisie, and other 2 Tim. 3.1, 2, 3, 4, 5. enor­mities and abuses, so as by little and little, through the sowre leaven thereof, the sweet Rev 11, 3, 7, 8. bread of Gods holy Word hath been much hindred and layed apart? For the refor­ming of the which & the like things amisse, the ho­ly Fathers of the Church of England, by the assent and consent of the Royall Majesty, set forth the book of common Prayer, the book of Homilies, and the booke of ordering of Bishops, Priests, and Deacons, for to declare the true worship of Almighty God, and to be used in the publike performance of the same. They also for the avoiding of diversities of opinions, and for the stablishing of consent touching true Religion, composed 39. Articles concerning fundamental mat­ter in religion. And for to keepe decency, order, and uniformity of Christian life throughout the whole Church, there are made Constitutions & Canons Ec­clesiasticall [Page 391]141. Moreover for the instruction of scholers in schooles, and likewise for the use of all other people, there is set forth by publike authority a Catechisme of a larger, and of a shorter forme, which is commonly called Nowels Catechisme: And it expoundeth the 10. Commandements, the 12. Articles of the Creed, the 6. Petitions of the Lords Prayer, and the Sacraments, Baptisme, & the Supper of the Lord: There is also the booke called, God and the King, which every subject ought to have, for to be minded & most constātly resolved accor­ding to the information of the same booke. These a­foresaid books are the bookes of the established do­ctrine & discipline of the Church of England. Now besides those books the law, instruction, or teaching of the Church our Prov. 6.20, 21, 22, 23. mother; There is also the whole holy Bible by the appointmēt of the royal Majesty, & the ministery of learned Doctors in the Church, 1 Cor. 14.12.19. Hab. 22. Psal. 67.2. set forth into our mother tongue, and so published as that every man, woman, & child, may enjoy it for to Ps. 119.9. conforme their minds & lives according to all the everlasting commandements of the same. Seeing then that the Church of England doth thus Phil. 2.16. hold forth the word of life eternall, & cherisheth & nou­risheth up her members therin, even from their ve­ry infancie, (for so it is her ordinance that every particular person should be educated) how greatly doe they sinne, which doe in any manner Iude 19. separate from her? But some will say, That shee her selfe is separated from other Christian Churches, with which shee was at unity in times past. Let us heare the words of the Church her selfe concerning this matter, written in her 30 Canon, where it is said: So farre was it from the purpose of the Church of Eng­land [Page 392] to forsake and reject the Churches of Italy, France, Spaine, Germany, or any such like Churches in all things which they held and practised, that, as the Apolo­gie of the Church of England confesseth, it doth with reverence retaine those Ceremonies, which doe neither en­damage the Church of God, nor offend the mindes of sober men: and onely departed from them in those particular points, wherein they were fallen both from themselves in their ancient integrity, and from the Apostolicall Chur­ches which were their first Founders. There are others of sundry kinds, which say, we separate not from the Church, but from her errors, and from her supersti­tions, or from her imperfections. If any one will un­partially by all Gods expresse word examine what those wise ones in their owne eyes doe finde fault withall in any of the aforementioned bookes of the Church, and what they doe Isa. 50.11. Ier. 16.20. setup to themselves for to follow, hee cannot but by the grace of our Lord Iesus Christ (which at length Psal. 25.12, 13, 14. Iohn 7.17. Mat. 7.7, 8. bringeth eve­ry one into the way of truth which unfeinedly see­keth it for to walke faithfully therein unto his lives end) plainly perceive that such have no more cause to separate in regard of any particular, than others have in regard of the generall deliveries by the a­foresaid Church of England in the bookes above named. To God onely wise, bee glory through Iesus Christ for ever. Amen.

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