WHat is your Name?

Cavalier.

Who gave you that name?

They who understood not what they did when they gave it; For it was intended to my infamy, but it proves to my dignity, a Cavalier signifying a Gentleman, who serves [or hath serv'd] his King on Horse-back.

Then it seemes you have beene for the King?

I Sir, and am still, withall my heart to wish his honour and safety, and I hold it my duty to do so.

Well let that passe till anon, but [in the in­terim] I pray you tell me what Religion you are of, for it is generally reported of you Cavaliers that you are all most infamous Livers, Atheists Epicures, Swearers, Blasphemars, Drunkards, Murderers, and Ravishers, and (at the least) dapists.

To these and the like scandalous aspersions, I will only say thus, (in briefe Sir) that as I can­not excuse all of our Party (no more then you can all of yours) so I cannot but in Conscience (according to my ability) be bound to defend & vindicate the Major part of us from such ma­litious, and fraudulent Calumniations, therefore give me leave, Psal. 118.22: Mat. 21.42: Act 4.11. Ephes: 2.20. Sir, to quench your first (and grea­test brand Athiesmy, in Answer of your question of my Religion, which I dare avouch to be the true Religion builded upon Christ and his A­postles, whereof hee himselfe is the head corner­stone as was both Prophesied and testified by himselfe and his Servants.

What is God?

God is a spirituall substance, inteligent, eter­nall, all seeing, everliving Creator, and conser­vor of all things, infinitely good, wise, just, and mercifull.

How many Gods are there? Deut. 6.4. Isa 44:6. Isa. 45.5. 1 Cor: 8.4. Ephes. 4.6. 1 Tim 2.5

There are three Persons but only one God.

How prove you the unity of the God-head?

Heare O Israell the Lord thy God is one Lord. I am the first and the last, and besides me there is no God. I am the Lord thy God, and there is none else, there is no God besides mee. For an Idoll is nothing, and there is none other God, but one God and Father of all who is a­bove all, and through all, and in you all.

For there is one God, and one Mediator be­tweene [Page 5]God and men: the man (as man) Iesus Christ.

How many Divine Persons are there?

There is only one divine essence which is di­stinguished into three Persons, viz. the Father, the Son, and the Holy Ghost.

What is signified by this word Person, in the Godhead?

A Person (in the Trinity) is a substance indi­viduall and inteligent.

How prove you that there is three Persons?

By Christs own Mission given to his Apostles, saying, go teach all Nations, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; Math. 28.19 Math. 16.15 Math: 3, 16 1617 thus these three Consubstanti­all persons. Also when Iohn Baptised our Sa­viour, the Holy Ghost descending in the forme of a Dove, alighted on him, when immediatly a voice from Heaven said this is my beloved Sonne &c. Loe here the Father testifies of the Son to the Holy Ghost who came to confirme the Sa­crament of Baptisme begun in (and by) our Lord Iesus, moreover, as it were by way of in­terchange, our Saviour promised his Disciples to send the Holy Ghost the comforter to re­maine with them for ever, Iohn 14. and to teach them all truth.

Lastly there are three which beare record in Heaven (saith St. Iohn) the Father, the word, 1 Ioh. 5.1. and the spirit, and those three are one; heere the [Page 6]second person is called word. Ioh. 1.1. &c.

What signifies (the same) St. John, when hee saith: In the beginning was the Word, and the word was with God, and God was the Word.

The Evangelist by calling it the word, meanes the Son of God, the second person in Trinity; So that this Sentence, In the beginning was the word is as much as to say, the Son of God, (e­ven God himselfe) was in the beginning, being from (and to) all eternity.

You have sufficiently cleard the Divinity of the Father in our first discourse, and also given such examples of the Son and the Holy Ghost, that may satisfie any Sober Christian, yet seeing (the mor's the pitty) that there are such a hel­lish sort of young Alians Aerians, and Antistri­nitarians risen up in this pestifferous age: 2 Tim. 3. whereof Saint Paul forwarnd Timothy. I pray you let me somewhat more heare you. Illu­strat the God-head of the Son and the Holy Ghost and first of the Son.

Who ever unles, his eyes bee shut against al truth, shall but read the very last cited place, which is Iohn 1. and scan it all over may see as cleare as the Sun in his Meridian on a Somers day, v. 3. v. 10. Heb. 11.3 ibid. the Divinity of Christ, as all things were made by him, and without him was nothing made that was made: hee was in the world and the world was made by him; and the world knew him not. Also Saint Paul saith, by him [Page 7]were all things created that are in Heaven, Colos. 1.16, 17. or that are in the Earth, visible and invisible, whe­ther they be Thrones, Dominations, Principali­ties or Powers, all things were created by him, and for him: and hee is before all things, Colos. 2.1 [...] and by him all things consist; if Creator of the World, surely God also, for in him dwelleth all the fullnesse of the godhead bodily: Saint Paul saith to the Hebr speaking of the Father. And the Son; by him (the Son) the world was made. Iohn 17.5.

I have glorified thee on earth, I have finished the work which thou settest mee to do. And now O Father glorifie mee with thy selfe, with the Glory which I had with thee before the world was.

Saint Thomas when (by feeling he had found his error cried, out my Lord and my God, Iohn 20.28. Rom. 9.5 thus much of Christ who is eternall, God blessed for ever, Amen.

I hope, Sir, you are satisfied in this point.

Very well I protest, now I pray, Miui. prove the dei­ty of the holy Ghost.

The testimonies before mentioned, Sold. Math. 28.19. Mark 16.15. Mat. 3.17 as where our Saviour bids Baptise in the name of the Fa­ther and of the Son, and of the Holy Ghost, &c. here is unity in Trinity, and Trinity in unity, For they were not to Baptise in the name of the Fa­ther or of the Son, &c. but and of; making of three Persons one God. Also in the Baptisme of Christ, the Son was apparent in humane shape, [Page 8]the Holy Ghost in the figure of a Dove, and the Father only distinguished by a voice from hea­ven, saith, this is my beloved Son; now this voice of the Father was of his Son Christ; there is two distinct persons, the Holy Ghost, the a­pearing in the Species of a Dove was neither the Father nor the Son; therefore was it and ever shall be the third person of the holy and individuall Trinity; all three in one Coessenti­all, Coequall, Iohn 14.6. and Coeternall.

I will pray to my Father (saith our Lord) and he shall send you another comforter (meaning the Holy Ghost) note here, &c. I pray you: The Holy Ghost must be sent from the Father through the meanes of the Son, there­fore from both proceeding is consubstantiall, and a like equivalent with both, Pet. 1.10.11. of which salva­tion the Prophets have enquired and diligently searched: who prophesied of the grace that should come unto you searching what, or what maner of time the spirit of Christ which was in them did signifie when it (beforehand) testified the Passion of Christ, Iohn 5.7 and the glory that should follow.

But Ile conclude this point, and I hope suffici­ently, with what hath bin spoken before out of Saint Iohn, there are three which beare record in heaven, the Father, the word, and the holy Ghost, and these three are one, that is to say, the the Father, the Son, and the Holy Ghost are [Page 9]three distinct persons and one eternall and ever­living God to whom bee all honour, glory, dominion and power now and for ever Amen.

Are Kings and other Magistrates of divine institution?

Yea questionlesse as tis apparent by many and sundry places. Sold. Rom. 13. [...] Prov. 8.15. Prov. 21.1 Let every soule bee subject unto the higher powers, for there is no power but of God, &c. By me Kings Reigne and Princes ex­ecute Justice, saith God. The Kings heart is in the hands of the Lord; as the Rivers of wa­ter he turneth it whither soever he will.

May this honour and service extend only to good Kings or to all both good and bad?

Even to the bad as well as the good, for in St. Pauls time there were no Christian Princes to obey the Apostle imposing this obedience even to the heathen Tyrant Nero who then perse­cuted him and afterwards cut off his head, ex­horting also his disciple Timothy in these words even for Nero and this life.

I exhort therefore first of all, that supplicati­ons Prayers, intercessions, and giving of thanks, 1. Tim: 1.2 be made for all men: for Kings and for all that are in authority, &c.

So Saint Peter; 1 Pet: 2:13.14 submit your selves to every [Page 10]Ordinance of man for the Lords sake whether it be to the King as supreame: or unto Gover­nours as to them that are sent by him, &c.

Wherefore ye must needs be subject not only for wrath but for Conscience sake. Rom. 13.5

Is it not lawfull then to resist a King that rules according to his Lusts, turning the Ordi­nance of God into Tyrany?

That which [hath beene and shall be] spoken hereafter proves plainely the contrary.

David resisted not Saul though a wicked King, a Tyrant and his persecutor, but on the contrary spare him twice when it was in his power to have slaine him.

First in the Cave at Engedi where hee came so neare him that he cut of his skirt, 1 Sam. 24:31.4, 5, 6, his men be­ginning to exult, saying this is the day wherein the Lord hath delivered thine enemy into thy hand to do with him what thou wilt, but what answer made loyal David to al these? God for­bid that I should do this thing unto my Master the Lords anoynted: to stretch forth my hand a­gainst him, seeing hee is the anoynted of the Lord, &c. The whole Chapter is worth reading. Another time David found Saul sleeping with his Speare pitched on the ground, 1 Sam. 26. p. 9. &c. 2. Sam. 23.18. 1 Chro. [...] [...]0. and a Pitcher of water at his bolster, Abishay (one of Davids worthies) said, God hath delivered thine ene­my into thine hand, now therefore I pray thee let me smite him with the Speare to the earth [Page 11]at once I will not smite him twice, and David said unto Abishay, destroy him not: For who can stretch forth his hand against the Lords anoyn­ted and be guiltlesse, &c. Mat. 2.14 15.

Also our blessed Saviour [whose holy hu­manity wee should all strive to imitate] though by his divine power (as being King of Heaven and Earth) he could have destroyed Herod, and all his wicked confederates, Ier. 27.6.7 8. yet for (exempla­ry) obedience hee flies into Egypt til the storme of persecution is over. was not Nebuchadnezer a wicked King, a Tyrant, a Pagan, and Idola­ter, and yet he by whom Kings Reigne, Prov. 21:1 (as hee was King) vouchsafeth to call him his Servant that Nation or Kingdome [saith the Lord) that will not put their necks under the yoak of Ne­buchadnezer (King of Babylon) my Servant, that Nation will I visit with the sword, Ier. 29.7. Pesti­lence, and Famine, untill I have destroyed it by him; the same Nebuchadnezer having caried Captive into Babylon, Iechoniah King of Iu­dah with his Queene, eunuches and Princes of Iudah, the Prophet Ieremiah writes a letter to his Country-men in Captivity exhorting them to obedience, bidding them to seeke the peace of the City Babylon, wherein they lived, and not to stir rebellious insurrections, and to pray un­to the Lord for it, for in the Peace thereof [saith he] you shal have Peace, the Prophet Daniell told the same, Nebuchadnezer thus, thou O King [Page 10] [...] [Page 11] [...] [Page 12]art a King of Kings: Daniel 2.7. for the God of Heaven hath given thee a Kingdome, Power, and strength and glory, by what clearer testimonies then these can any truth be ratified? here tis plaine, that not only the best but even the worst of Kings, as they were ordained of God, So were they obeyed by men, that Kings (in generall with out exception, are not to bee resisted, no not so much as thought, mucklesse) spoken evill of, is manifoldly proved by the word of God. where the word of a King is, there is power, who may say unto him what dost thou, Eccl. 8.4. [...]nd 20. saith Salomon? and in the last verse of the same Chapter he saith, curse not the King, no not in thy thought.

These directions of Gods holy spirit are slow­ly followed in this too hasty age of wickednesse where not an evill but a good not a Pagan but a pious Christian King: not a Saul, a Nebuchad­nezer, nor a Herod, but rather, a David, a Heze­kiah, or a Iosiah, is most vilanously traduced, scandalized, and trayterously calumniated, not only in private Bed-chambers, but in open and publike Assemblies, too shamefully for any loyall Subject to heare patiently. Reg. 21.3.

It appeares by the story of Ahab, Iezabel; and Naboath, that they who could be proved to have spoken Blasphemy against God or the King, or both, were to be stoned to death, but if that Law [at this time] were put in execution in England, I think that the Streets of Lon­don [Page 13]and other Cities and Townes in the King­dome must bee faine to deliver their Pave­ments into the executioners hands.

So soone as ever the young Prophet had ex­ecuted his Commission in anoynting Iehu King over Israell, 2 Reg: 9.13. the rest of the Captaines [from whom he was called aside] understanding [but only by his owne bare word] that he was anoin­ted King, they made hast [though before they were so rude to tell him he spoke false] to lay their Garments under him on the top of the staires, blowing with their Trumpets, and pro­claiming him King. Lord how much was an an­nointed King then esteemed, and how much is the same Ordinance of God contemned now? Is it fit to say to a King thou art wicked, Iob [...]2 4:1 Acts 23. Exod. 28 Prov: 1 [...] 14:15. or to Princes yee are ungodly, said Elihu to Iob, mark this all you my Countrymen who count it no­thing to question your Kings small imperfecti­ons. I wist not (said Saint Paul) that it was the Lords high Priest, for it is written thou shalt not speake evill against the Rulers of thy people.

The wrath of a King is as Messengers of death, but a wise man will pacifie it. In the Light of the Kings countenance is life and his favour is as a cloud of the latter Raine. Not many yeares since these sentences did sound well in Egland, but now a dayes too many, who think them­selves wiser then Solomon, count them but little better then Chaucers Cant. tales, or non-sence

You have said very well in all the Premises, now in conclusion what is a Sacrament?

It is a signe of the divine promises, instituted by God, consisting in words and Elements, that set forth unto us a memory of the promises.

How many Sacraments are there?

Two, Baptisme and the Lords Supper, ha­ving in them the promises of the Gospell, of re­mission of sins;

What is Baptisme? Math. 28, 19

It is a signe or Ceremony, instituted by Christ, that is to say, washing or ablution by water, to which is ordained words which testi­fie our receiving and reconciliation to God.

Where do you find the institution of Baptisme?

In the Gospell of Saint Mathew and Saint Marke.

What thinke you of the Baptisme of Infants, denyed by the Anabaptists?

Christ saith, Sold. [...]ohn 3.5. except a man be borne againe of water, and of the Holy Ghost, he cannot enter into the Kingdome of God. This sentence is universall belonging to all that will bee saved, that it behoves all that are borne into the world to be borne againe by water, &c. that is by Baptisme, therefore there is a necessity for In­fants to bee Baptised, unlesse we exclude them from salvation; also the command is generall, baptize all Nations, and are not Children com­prehended in the Nations, therefore Children [Page 15]ought to be Baptized that they may be saved.

Well answered, What is the Lords Supper for wee will be briefe?

It is a Sacrament and seale of grace to our soules, Math. 26.26. Mark 19.22. Luc. 22.19. when under the external elements of bread and Wine, using our Saviours words at the insti­tution, the true body and blood of Christ is ex­hibited for (and by us) to this end that having faith in the words and promise of Christ (who dying gave himselfe for us) we may live through grace in him, being nourished by this holy Sacra­ment, (whereof the Iewish Manna was a figure) unto eternall life as himselfe saith: Your Fathers did eat Manna in the Wildernesse and are dead: Iohn: 6.49 50. this is the bread that came downe from Heaven of which he that eateth shall not die, &c. All the chapter.

Sith this Sacrament of Sacraments promi­seth so much grace to the worthy receiver, how ought you to deport and behave your selfe when you receive it.

If fifty thousand, 1 Sam. 6.19. 2 Sam. 6.6 7 1 Chron: 13.10 three score and ten men of Bethshemesh were smitten with death by the Lord for their curiosity in looking into the Ark; if Vzah through ignorance touching the Arke, (as he thought to keepe it from falling) provo­ked the Lord in anger to kill him, what may many people of this present wicked age expect, that presume without any reverence, devotion, or examination of themselves to participate of [Page 14] [...] [Page 15] [...] [Page 16]this divine Sacrament, going to it in the same posture, (as they do to a Taverne, banquet, some standing, some sitting, none of them if they can be suffered) kneeling, 1 Cor. 11, 28, 29 1 Cor. 10 [...]6; eating, and drinking to themselves Condemnation, as not discerning the body of our Lord. The Cupof blessing which we blesse saith the Apostle, is it not the Com­munion of the blood of Christ? the bread which wee break is it not the communion of the bo­dy of Christ? who then can or dare (if all grace have not left him) come towards these holy my­steries, but with grace, reverence, and examinati­on of conscience, that hee may worthily receive the fruit thereof to salvation, and not to eter­nall damnation? Which God the Father that created us, God the Son that redeemed us, and God the Holy Ghost that sanctified us, three persons and one incomprehensible, and everli­ving God, grant unto us all, that by the dolo­rous and bitter passion of our Saviour (from whence the Sacraments take their effects and vertue) wee being many may be one bread, and one body: being all pertakers of that one bread, who is the bread, that descended from Heaven; whether I beseech him to bring us who bought us with his owne blood, Amen.