set downe to be double honour 1. Tim. 5.17 The Elders that rule well let them be had in double honour specially such as labour in the word and doctrine Contrary to the manner of the world that giueth them none honour at all and esteemeth of them as most vnworthy persons especially such as thinke themselues better in regard of their pelfe of the world But to meete with such degenerous persons the holy Ghost giueth a greater charge for the honouring of faithfull and painfull ministers then of any other And this double honour is first loue which is further expressed 1. Thes 5.12 Haue them in singular loue for their workes sake And the Prophet Esay in admiration of this ezcellent office crieth out Esay 52.7 How beautifull are the feet of those that bring glad tidings of peace and glad tidings of good things and accordingly the Galathians are commended for receiuing the Apostle of Christ as if an Angell from heauen had come vnto them and for such earnest loue vnto him as that if it had been possible they would haue pulled out their eyes Gal 4 14.15 and giuen them vnto him And from this loue ariseth obedience and submission according to that precept Obey those Heb. 13.17 that haue the ouer-sight of you and submit your selues vnto them For where singular loue is there is weight in the doctrine to sway him that is taught and estimation of the person to moue to all due reuerence and submission seeing this is a proper effect of speciall loue towards those that bee in any place aboue vs. 1. Cor. 9.14 Secondly they are to bee honoured with the paiment of tithes and duties which by Gods ordinance belong vnto them for their maintenance for God hath ordained that they which preach the Gospell should liue of the Gospell But none other way doe we reade of whereby God hath ordained that they should liue And vnto this agreeth that precept Let him that is instructed Gal. 6.6 make him that hath instructed him partaker of all his goods that is as I take it pay him the tith of all his goods growing and increasing otherwise he must make his estate common vnto him which is Anabaptisticall and absurd If it be here demanded What is to bee done if the minister bee vnfaithfull and negligent is this double honour due vnto him He must notwithstanding haue his duties and if authoritie see not to his reformation God that thretneth idle shepherds will call him to account for his infidelity If any man for this shall neglect to pay tithes or doe it deceitfully God will call him to account seeing that the Minister is his Steward and though he be bad it wil not excuse this robbing of his master If it be further demanded whether all ministers be meant in generall and are equally to bee honoured by particular peoples I answer All Ministers in generall for the height of their calling are to be honoured of all people whether their owne flocke or strangers but there is a more speciall and proper honour due from the people to their owne Pastor for so it is written 1. Thes 5.12 Obserue those that labour amongst you and haue them in singular loue and good reason seeing that although there bee other labourers also yet he laboureth to feed this flocke to watch for these soules Whence it appeareth how farre they erre that extoll strangers and oftentimes more vnworthy ones God knoweth then their owne Minister by many degrees that preferre readers of Lectures in their own townes or elsewhere before their owne proper painefull Pastor and euen young new vpstart Curats before the graue and learned Rectours of the Church Honour due to ancients Superiours in place are elders and ancient persons the dutie towards whom is for younger persons to rise vp vnto them and giue them reuerence according to that Leuit. 19.32 Thou shalt rise vp before the hoare-head and honour the person of the old man and euen of the best and greatest younger men the poorest and meanest ancients are to be vsed with respect for their gray haires Heb. â—3 4 Superiours in place are married persons whose estate is honourable according to that saying of the Apostle Marriage is honourable amongst all men and the bed vndefiled The honour due to them is for single persons of like quality to giue place vnto them as it is euery where vsuall amongst vs which is a ciuill and commendable custome Superiours in fortunes are either Noble men by birth or aduancement Honour due to the rich or else rich and wealthy persons which distribute and giue of their goods vnto the poore as hath been already said of Iob they are to be reuerenced of the poore towards whom they are Gods stewards So that it is a fault to be reformed in the poore that neede the helpe of almes if they be irreuerent towards them that are both able and willing to bestow almes on them Parts of reuerence Now because much hath bin spoken of reuerence towards superiours I haue thought it not amisse to set downe more particularly the parts of this reuerence The first is to rise vp vnto them according as hath been already said Leuit. 36.32 Thou shalt rise vp before the hoare-headed So children are to rise vp before their parents schollers before their masters common people before Magistrates seruants before their masters and all inferiours before their superiours The second is to goe to meete them when they are comming towards vs Gen. 18.2 as Abraham is said to haue gone to meete the men that came towards him and Salomon to meete his mother Bathsheba 1. King 2.19 when shee came vnto him as a sutor The third is to bow the knee vnto them as Abraham is also noted to haue done towards the same men The fourth is to stand by them whilest they sit as Abraham also did and all the people stood about Moses Exod. 18. whilst he sat to iudge them Gen. 43. The fifth is to giue them the chiefe seate and our selues to take the lowest as the brethren of Ioseph did sit euerie one according to his senioritie and as the Lord commandeth when thou art bidden to a feast to take the lowest place Luke 14.10 The sixth is to be silent before them whilst they haue spoken thus Elihu one of Iobs friends hold his peace because he was yung whilst the ancient of dayes spake Iob 32.6.7 The seuenth is to be silent in Courts and places of Iudgement vntill we bee bidden to speake thus Paul being before Felix accused of the Iewes was silent Acts 24.10 till the Gouernour bad him answere for himselfe and it is want of good manners in those that take more liberty before Iudges and Iustices vnlesse apparant wrong be offered vnto them The eighth is to giue euery one his iust title 1. Sam. 1.14 1. Pet. 3.7 as Hannah when she was blamed
bastards and no sonnes which call me Father but feare not to offend my will they doe vainely flatter themselues that they are coheires with Iesus Christ vnto God the Father but yet doe not his will they doe but thinke and not beleeue that God is their Father which keepe not his commandements And this is the estate of most men women in the world which make their liues a trade of sinning against God they doe plainely mocke God and his Church in confessing that they beleeue in God the Father 2. Duty Like vnto God The second duty is to be like vnto God and to beare in vs some resemblance of his Maiesty as naturall children doe resemble their Parents Wherefore it is said Ephes 5.1 Leuit. 11.44 1. Joh. 3.10 Be yee followers of God as deare children Now this stands in two things First in holinesse or life Be yee holy as God is holy Secondly in loue for God is loue and he that dwelleth in God dwelleth in loue and this loue expresseth it self by beneficence an aptnesse or readines to doe good Math. 5.45 Doe good to them that hate you saith the Lord that yee may bee the children of your Father which is in Heauen for he maketh his Sunne to rise on the euill and the good c. More particularly by mercy towards the poore for the Lord receiues the miserable Prodigall and the poore Publican and the loue of God dwelleth not in vs Iam. 2. saith Saint Iames if we see the naked and cloth him not c. therefore see how we shall be rewarded Mat. 25. If these things be so then is it not so easie a matter to beleeue in God the Father as the world dreames of and to come to the priuiledge of his children but our corrupt natures must be purged and all wickednesse must bee emptied out 3. Duty Moderate care for the world The third duty is to moderate our cares for worldly things either food or rayment For what needes he to care for the world who hath a louing Father who is al-sufficient and shall liue still euer to prouide for him and how can any true Beleeuer then distract his minde about the things of this life seeing his Father is al-sufficient most louing and alwayes liuing and not onely so but such an one as prouides him a Kingdome Will the Heyres of Kings take care for pins and points or not rather haue their mindes taken vp with more princely thoughts So doe not yee care for such things Math. 6.32.33 saith Christ for thus doe the Gentiles but seeke ye the Kingdome of God and the righteousnesse thereof As if he should say This is vnworthy and vnbeseeming the dignity of your condition to be so basely minded and this may serue also for the fourth duty Quest 11. In which wordes doe you learne to beleeue in God the Sonne Answ In these And in Iesus Christ his onely Sonne our Lord which was conceiued by the Holy Ghost borne of the Virgin Mary suffered vnder Pontius Pilate was crucified dead and buried he descended into Hell the third day he rose againe from the dead and ascended into Heauen hee sitteth on the right hand of God the Father Almighty from thence hee shall come to iudge both the quicke and the dead Quest 12. What doe you learne heere to beleeue concerning God the Son Answ Two things First his humiliation Secondly his exaltation Explan Before we come to the particular handling of these things it will not be amisse to lay open some general things necessarily to be premised that wee may with the better vnderstanding proceed to the consideration of these two estates of the Son of God as followeth Quest 13. What is the Son of God who is also called Iesus Christ Answ He is perfect God by nature and of the same substance with the Father and perfect man made so of his owne good will that he might become our Redeemer and thus is he subiect to the Father Ioh. 1.14 Explan As the Father so the Son hath beene already proued to be very God in the generall questions concerning the God-head now that he is also very man like vnto vs but without sinne is easie to be shewed St. Iohn tels vs that the Word was made flesh And the Authour to the Hebrewes that The Son of God tooke part with the children forsomuch Heb. 2.14 as they were partakers of flesh and blood Besides infinite places wherein hee is called man and said to be made man and saide to haue become man and that he was without sinne is taught in the Epistle to the Hebrewes Such an high Priest it became vs to haue Heb. 7.26.9.14 who is holy harmelesse and vndefiled And againe Iesus Christ offered â—imselfe without fault which is alleadged to proue that he did much excell all High Priests after the order of Aaron for they had neede being sinfull men first to offer for their owne sinnes and then for the sinnes of the people Moreouer that he was made man of his owne good will the Apostle shewes to the Philippians He made himselfe of no reputation Phil. 2.7 and tooke vpon him the forme of a seruant And whatsoeuer else hee did vndergoe for our redemption was all voluntary And in regard of this estate is it that he saith the Father is greater then I and was before spoken of as his seruant Esa 42.1 Behold my seruant Quest 14. How can this bee that God should bee made man Answ Not by turning the God-head into the nature of man but by taking mans nature vnto the God-head that so one person might be both God and man Explan This is such a mistery that naturall men cannot conceiue of it wherefore some supposing it to be impossible that mans nature should be vnited vnto the diuine which is infinite but rather that it must needes vpon the vnion bee confounded herewith haue held one onely nature to bee in Christ as when a drop of Wine is cast into the Sea wee will not say but that it is all water still and these were the Monothelites Heresie a touching Christs two natures Others supposing that two natures could not concurre in one person haue held that there bee two persons in Christ and these were the Nestorians But that both these be errours that which is written of Christ doth plainely shew First that the nature of man was taken to the God-head and not abolished by the Vnion For howsoeuer hee is said to haue become flesh to haue beene made man which may seeme to imply a conuersion or confusion of substances yet hee is else-where saide Phil. 2.7 Heb. 2.14 to haue taken vpon him the forme of man to haue beene made partaker of flesh and blood c. Which latter phrases may serue to expresse the former viz. Thus He was made man that is tooke to his diuine nature the nature and forme of man so of the like Againe if the
truth by the Scriptures I answer This is a very silly shift indeed for are not the Scriptures translated the very Scriptures of God as well as the Originalls If there be difference of translations it is no more but as if the same history written in a strange tongue should be tolde in English by diuers some expressing it after one manner some after another Now for this little difference in words no man I suppose will say that no certainty can be had of the truth of the thing told by such as are vnskilfull of that tongue but that he may the rather perceiue the truth because they all agree in the matter which they interpret Yet this is not the onely thing that bringeth them to the knowledge of the truth but to the first beginning of knowledge As the people of Samaria were brought first to beleeue in Christ by the report of the woman with whom he had talked but afterwards they professed that they did beleeue not because of her words Iohn 4.42 but for that they had heard him themselues so they acknowledged the truth at the first because they finde it so written in translations but afterwards because they are certified by the Spirit and their faith is not built vpon men as the Church of Rome doth slanderously alledge thus pulling themselues by the eare Obict 5 The Familists and Brownists If it be still further obiected that this iustifieth those inordinate heady persons the Brownists Anabaptists Familists c. for that in simplicitie seeking for the truth in the Scriptures they do find it to be the doctrine taught amongst them and cannot find ours to be so I answer that they doe fouly deceiue the world vnder the colour of simplicity and religion for that they seeke not the truth but to bring the truth to the fauouring of their conceipts as may easily appeare to such as shall obserue their insolent carriage and lewdnesse which they follow vnder the pretence of conscience Moreouer as Gamaliel well noted vnto the Councell gathered against the Apostles Acts 5.38 If this cousel or this worke be of men it will come to nought but if it be of God yee cannot destroy it So may it be sayd of them If they were of God they should at some time or other haue flourished but in that their worke comes to nought it is a signe that it is of man For they haue long troubled the world and yet they are at this day almost none As their fighting hath beene for shadowes and about no substance so haue these fantasticall Enthusiasts themselues as shadowes vanished away Obict 6 Of Lutherans and Caluinists Lastly if it be obiected that yet it wil remaine doubtfull notwithstanding this rule of the holy Scriptures whether the Lutherans or Caluinists so called be the true Church of God because they both propound vnto themselues to find out the truth hereby both are content thus to be brought to their triall and both do almost flourish alike I answer That howsoeuer the Lutherans be grieuous enemies vnto their brethren especially some more harsh and hot-spirited amongst them yet we doe thinke so well of them in regard of the points wherein we consent together as that wee hold them to be the true Church of God also The onely thing that misleadeth them is that they are addicted too much Iurare in verba Magistri that is to sticke to Luthers teaching who no maruell though he could not see to reforme all things himselfe alone and so were ouertaken with some small errours If they be not so charitably affected vnto other reformed Churches the Lord rectifie both their iudgements and affections in his good time 1. Duty To â—râ—quent the Word Preached Now follow the duties of this faith The first is diligently to frequent the preaching of Gods word and duely to read it because it is Gods voice whereby he calleth vs into the company of his people it is that whereby we must finde out his Church it is that by searching whereof we must finde eternall life 1 Peter 2.2 as saith our Sauiour To this S. Peter exhorteth As new-borne babes desire the sincere milke of the word for this the Bereans are commended vnto this all are by the Prophets and Apostles vrged as hath beene already shewed Other writings without this are but as pits that wil hold no water Wherefore as thou louest thine owne soule suffer not thy mouth to be musled by any massing Priest or thine eyes to be turned herefrom for feare of seeing as â—ue did that which may turne to thy destruction nay looke warily into this word pray heartily that thine eyes may be opened to see the truth lest by turning away thou come to destruction and know it not Ioh. 3.20.21 He that is in the truth seeketh not to haue the mouthes of all others stopped but is willing to let euery man speake and so it will appeare the better that the truth is with him If there be any then that cannot abide that others should bee heard but only themselues what shal we thinke of these men but much more if they cannot abide their chiefe witnesse of which they bragge to be heard speaking Surely we will say their matter is naught it cannot bee otherwise And what shall we thinke then of the Romanists which straightly tie their people from reading any Aduersaries writings yea from the holy Scriptures the chiefe witnesse of the truth Their matter must needes be naught and their workes euill as our Sauiour teacheth He that euill doeth hateth the light neyther commeth to the light lâ—ast his deede should be reprooued but he that doth truth commeth to the light that his deedes may be made manifest that they are wrought according to God 2 Duty To cleaue constantly to the Protestant Churchâ—es The second dutie is to stick inseparably to the Protestant Churches as hauing the true and infallible markes of the Church of God viz. the word purely taught and the Sacraments rightly administred and to account all the faire shews of the Church of Rome in the antiquity vniuersality c. but as the whiting of Sepulchres which inwardly are full of rottennesse and dead mens bones For trees often times seeme a farre off to be men but come neerer and with better light and they are soone discouered what they be So the Church of Rome which is but a trunk or dead tree in respect of the liuing Church of God may seeme the Church by this diuine light and if we be held thus a farre off but come neerer and bring the light of Gods holy word and it will appeare as it is there being no page almost in the Scriptures but some way depraued by their false interpretations none of the Sacraments but so loaden with their superstitious ceremonies as that there is scarce any appearance of their first institution Wherefore whatsoeuer it shall cost vs though all our substance and liues yet let vs
remaine for euer seuered from the Church of Rome and as Philip said vnto Nathaniel concerning the Messias Come and see Ioh. 1.40 so let vs come and see by the markes the true Church of God and hauing found it amongst the Protestants though some be ready to thinke and say with Nathaniel Can any good thing come out of Nazareth Let vs lodge with it as the two Disciples did with Iesus all our dayes 3. Duty To be inwardly called Rom. 2.29 The third duty is not to rest satisfied with an outward calling vnto the true Church visible but to study and striue by attending vpon Gods ordinances to be inwardly called by being indued with a true faith which is to become a mēber of that which is the only Church before God For he is not a Iew that is one without according to the letter but he that is one within whose circumcision is of the heart 1 Cor. 9.27 all outward things will stand a man in no stead God may stil notwithstanding all these be displeased with thee and thou maist prooue a cast-away as the Apostle speaketh by his own example Dost thou beleeue therefore in word beleeue in heart and in truth also dost thou make cleane the out-side cleanse the inside also dost thou appeare to men to be a beleeuer O prouide that thou maist appeare such vnto the all-seeing eye of God 4. Duty to know the fundamentall points The fourth duty is to be wel acquainted with al doctrines of the foundation and that by comparing things written heereupon with the fountaine the word of God and not to hang vpon any mans sleeue lest if he fall into the ditch hee pull vs also after him For euery visible Church as hath beene shewed is subiect to erre Let vs therefore only follow the Church as it followeth Christ Iesus Take heed that in reading or hearing Rules of direction to be kept from errour thy mind be not forestalled with error thinke nothing conceiue nothing know and resolue vpon nothing vntill that thou findest it in the holy Scriptures Whatsoeuer thou hast learned hence walke still in humility be not puffed vp aboue others Pray heartily for the instruction of Gods Spirit and with Dauid looke vp to the Lord and say Lord open mine eyes to see the wonders contained in thy Law And lastly where the foundation is rightly layd where the substance of religion is held separate not thy selfe for trifles and by-matters for as the Apostle saith of meats and drinks that they neyther commend vs nor discommend vs before God so is it of all outward things they may be inconueniences but the greater is with Peter to goe from the company of our fellow Disciples for this is a degree to the deniall of Christ himselfe with the Israelites to goe vp to fight against the enemy Numb 14. without Moses and the Arke and ineuitably to thrust our selues vpon horrible destruction Quest 35. Which is the second thing that you learne to beleeue touching the Church Answ Secondly I learne to beleeue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily proceedeth in holinesse vntill it come at the last to be presented before God without spot or wrinkle of sin Explan This thing is specially to be attended as another notable marke of the Church of God and lest any occasion of error be taken by them that seeke occasion the sense is first carefully to be opened which is 1. That the inuisible Church of God viz all true beleeuers are accepted for holy in Christ Iesus at the very first act of their conuersion vnto the true faith though before they were most vncleane by sin 2. That they are all indued with actuall holinesse through the operation of the holy Ghost viz. with a constant hatred and striuing against all sinne and with the loue of vertue and grace and with an earnest study and care to grow herein 3. That as they which are recouering from any dangerous disease that had brought them very low grow euery day stronger vntill they haue recouered their perfect health and strength and as children grow vp in stature and in the lineaments of their body till they come to be perfect men So doe true beleeuers grow in holinesse bringing forth daily more fruites hereof vntill that at the last in death all wickednesse be subdued and they be in holinesse perfected and so without spot or wrinkle presented before the Father 4. That euery true visible Church is holy also viz. in regard of the best members thereof though not in regard of the most or greatest therein 5 That howsoeuer the corruption of manners aboundeth yet the doctrine remaineth holy and pure reprouing these corruptions and vrging to all holines of conuersation For the grounds of holy Scripture setting forth all this 1. Proofe First that through faith all true beleeuers are accepted for holy in Iesus Christ at the very instant of their conuersion this appeareth plainely because that faith iustifieth that is Rom. 3.28 makes a man iust and holy Rom. 11.10 Gal. 3.17 faith ingrafteth into Iesus Christ and maketh vs partakers of his holinesse faith maketh that Christ dwelleth in our hearts Againe faith maketh vs to be the Sonnes of God for to such as beleeued in his name Ioh. 1.12 hee gaue power to be the sonnes of God it maketh vp the marriage betwixt Christ and vs that we become flesh of his flesh Eph. 5. and bone of his bone And what more can be said then to proue the holinesse of true beleeuers will any man deny any thing in Christ to be holy dare he say that the sonnes of God are not holy can it enter into his thought that the place where Christ dwelleth is not holy The Father imbraceth his Prodigall sonne at his very returne home vnto him the Master of the vineyard preferreth those that were called at the last houre of the day our Sauiour Christ receiueth the penitent theefe into Paradise the very day of his conuersion shall wee not thinke then that all these were holy which was not through any holinesse of their owne for they had done nothing but through their faith in Christ making his holines to be theirs 2. Proofe Secondly that they are endued with actuall holinesse the Apostle intimateth when he saith to the Romans that they were called to bee Saints and Saint Peter when in praise of Gods Church Rom. 17 1. Pet. 2.9 Eph. 2.9 1. Ioh. 3.3 he saith Yee are a chosen generation a royall Priesthood a◠holy nation c And againe to the Ephesians Yee are Citizens with the Saints and Saint Iohn saith Hee that hath this hope purgeth himselfe euen as he is pure that hath called him Moreouer that all beleeuers are thus is plaine because they haue one common calling to be Saints whatsoeuer they shall plead at the last day if this be
fire to purge them Christs blood alone hath done it his merits hide all their blemishes and through him they are accounted worthy to enter immediatly into Paradise to receiue their peny of eternall glory Math. 20. though they haue wrought but one houre of the day If any perfection be ascribed to any in this life it is meant onely of integrity and vprightnes of heart and not of perfect degree of holines and absolute fulfilling the law in all things Math. 13. For the holinesse of Gods visible Church that this is in regard of the best not of the greatest therein our Sauiour Christ maketh it plaine in his comparisons comparing the Church vnto ground wherein corne is sowne some falling in the high-way some vpon thornie some vpon stony grounds there being for all these but one good ground and vnto a field wherein is sowne both good corne and tares by the enemy which grow vp together c. now all this ground thus sowne hath the name of corne ground though the best of it onely be corne So is it with the Church it is called holy by reason of the faithfull not of the most or greatest therein which are tares or thornes and briars comming vp amongst the corne And this hath euer beene the estate of the Church 1 Cor 10. vnder the law They were all baptized vnto Moses and did all eate the same spirituall meat and did all drinke of the same spirituall drinke yet with many of them was God displeased and vnder the Gospell the Church of the Corinthians was troubled with incestuous persons with branglers and with drunkards the Church of Gallatia with false teachers and many so inclined vnto them that the Apostle feared that he had spent his labor in vaine The 7. Churches in Asia named in the begining of the Reuelation had many bad members in them and the same is true of all others before and after them Math 5. Lastly for the holinesse of doctrine taught in the Church this is so necessary that wheresoeuer it is wanting it is a certaâ—ne signe of a false Church of a Strumpet of Satan and no spouse of Christ Euen as salt when it hath lost his sauour or a light hidden vnder a bushell is no light no salt good for any vse but to be troden vnder foote of men so is the goodliest Church corrupted in the substantialls of doctrine it is no more worthy to be honored as Christs spouse but to be spurned and trampled vnder foote as his most treacherous enemy The teaching of the true Church is Christ his owne teaching according to that He that heareth you heareth me Mat. 10. 1 Cor. 11.23 1 Pet. 2.2 Deut. 13. And I haue receiued of the Lord that which I haue deliuered vnto you And as new borne babes desire the sincere milke of the word not mixed and corrupted with the poyson of false doctrine Yea whatsoeuer signes be shewed and wonders done the company of those that teach Idolatry or any grand error fighting against Christs kingdome or vilifying his precious blood and mediation is to bee auoided it is a sure signe that they are false Prophets wicked teachers 1 Duty To separate from the Church of Rome For the duties of this faith The first is to make vs still to be more seperated from the Church of Rome for that shee sheweth her self in this to be a very strumpet a false Church Witnesse her teaching that it is vnlawfull for Priests to marry howsoeuer vnable to conteine when as the Apostle calleth this the doctrine of Diuels forbidding to marry Whence it commeth to passe 1 Tim. 4.3 that in stead of holy Priests she is full of filthy fornicators and standeth to the iustifying of those abhominations teaching that it is better for them to haue many whores then one wife that simple fornication is no more Campeg Comitiâ—s August an 30. Piâ—â—bius Ecciâ—â— then aureÌ„ scalpere â—o scratch a mans eare Wherefore without making any scruple is whoredome publikly practised all ouer Italy infinite stewes are tolerated in Rome by the Pope who taketh a yeerely pension of 30000. crownes therefore which they call lactis census Pope Clement would haue women common vpon this ground By the order of nature the vse of all things should be common Conc. Toll â— Caâ— 7. In a certaine councell vnder Pope Leo the first it was decreed that hee which hath no wife but a concubine in stead of a wife should not be expelled from the communion if he were content only with the coniunction of one woman or concubine And vpon this liberty giuen it would offend all chast cares to heare the reports of their filthines in Rome made by such as haue beene there One saith Elias Hasen muller Hist Ordinis Jesunici cap. 10. that being at Rome hee saw Prelats and Priests take with them openly from the Churches common whores and carry them in their Coaches to their houses and gardens and in the time of processions that honest Matrons durst not come abroad for feare of them laying in waite to take them The same man further protesteth Cap. 7. that he can truely holyly testifie that in Italy and Germany he found not fiue Priests amongst an hundreth which had conteined themselues from the filthy company of whores And why should this seeme strange seeing the Popes themselues haue beene so beastly Baleur Innocent the eight had sixteene bastards Pius the fourth was so vile a lecher as that in his old age hee tooke things to prouoke lust so exceeded that he died in the bosome of his strumpet as his Epitaph doth witnesse Iohn 13. set vp publique stewes and being reproued by the Cardinals he cut off the priuities of one the nose of another the hand of another c. till at the last hee was slaine in the bed of adultery by her husband whom he thus abused Who so listeth may read more in Platina and others writing of their liues But this may suffice to make all true Christians in stead of louing to loath the Roman Church whose inerrable Head being such what shall we iudge of the tayle If they shall say that as great corruptions of manners are found amongst the Protestants also our Apologie is that it is the enuious man which hath done this there is no such corne sowne in the field of our Church but wholsome and holy we abhorre these as the diuels tares and shame to defile our paper with writings patronizing these euills as they doe yea wee say with the Apostle Absit God forbid that such abhominations should raigne in the Church of God 2. Duty To study to far holy The second duty is for euery man to study to bee holy an hater of sinne and a louer of vertue to striue against all false waies and to endeauour after perfection of obedience to walke in sinceritie Ephes 4 and to banish Hypocrisie seeing that all the true
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
415. The sayd Husse began first with reading the writings of Wickliffe and defended these things vnto the death That Peter neither was nor is the head of the Church That the Popes dignity came from Caesar and that his institution and perfection flowed from Caesar that they had done vniustly that condemned the Articles of Wickliffe c And an hundreth yeares after as hee had foretold came Luther for hee had said that they might indeed burne the Goose which the name Husse signified but within an hundreth yeares such a smell should arise out of her feathers as all Italy should not bee able to put downe for a remembrance whereof these words were written in certaine coyne which remaineth with Husses Image Post centum annos Deo mihique sunt responsuri After an hundreth yeares they shall answer to God and to me And thus haue I led thee along Christian Reader throughout all ages giuing thee a little view of the disposition of former times by which thou maist stop the mouthes of slanderous Papists cauilling at our religion as too new but of yesterday when as in very truth the maine things wherein they differ from vs viz. ridiculous ceremonies Idolatrous imagery popish supremacy and abuses about the Sacrament c. could neuer haue approbation from all but partly feare of the Pope his tyranny and partly the mutability of the most being apt to follow great ones according to that Regis ad exemplâ—r c After the Kings example all the world is framid first made these abuses common and in processe of time to be held the very religion of the Catholike Church of God well affected and sincere persons in the meane time seeing into these abhominations and according to their slender power fighting against them 1. Duty To praise Goâ—s mercy â—or excluding none out of the Church Now follow the duties of this faith The first is to praise and extoll the Lords mercy who without respect of forme or beauty of wealth or portion of quality or condition of countrey or nation is pleased to espouse vs vnto himselfe in spirituall marriage and to endow vs with his heauenly Kingdome Vs I say in speciall this nation and Church of England which God of his mercy hath vouchsafed to call not onely out of the vtter darknesse of Paganisme of old but also out of the dregges of Romish superstition of latter yeares Euen as Hester was more pleasing to King Ahasuerosh then all the virgins that were brought in vnto him so should wee bee to the King of Kings more then all which bee out of the Church whether Turkes Iewes Papists or other Infidels and heretiques If there be any amongst them zealous for their superstitions deuout charitable iust and true in their dealings much more should wee all bee such that wee may please him the beames of whose grace haue beene more shed vpon vs. But it being farre otherwise with most amongst vs with what face shall we looke vpon him when he shall call to a reckoning where shall our place be found verily as it was said of the Sodomites they shall rise vp against such and condemne them idolatrous and heathen men shall rise vp against them and condemne them 2. Duty Not to bee discouraged because wee are poore The second duty is not to be discouraged from comming to the Lord because wee are grieuous sinners or poore or base of condition and thus without all likelihood of attaining to so great dignity for the company which he receiueth bee of all sorts as well poore as rich as well sinners as righteous as well low and base ones as high and noble Persecuting Saul is as well accepted amongst his Disciples as preching Peter the poore Publicans and sinners as iust Zachary and rich Ioseph Mary possessed with diuels as Iohn Baptist indued with the holy Ghost the Prodigall spendthrift sonne as the stayed good husband that neuer brake his fathers command Wherefore let vs all come boldly to the throne of grace that we may finde helpe in time of neede Heb. 4.16 If a great feast were made from which none should bee excluded neither ragged nor rude ones neither lame nor blinde neither leprous nor loathsome how would all that need come flocking therevnto How much more then should wee thrust into the Church of God and take his Kingdome by violence seeing he hath set the gates open to vs all how loathsome soeuer we are by reason of our sins so that we may come not to a ful feast for one meale but to be fed so as that we shall neuer hunger any more to be watered so with the water of life as that we shal neuer thirst any more But let not impudent hard hearted sinners herewith as with fig leaues couer their filthy nakednesse let not prophane ones whose liues are a trade of sinning apply this as a cloake to hide their vicerous sores of sinne making them the more to putrifie For it is phisicke only for the sicke it is a medecine only for the wounded groaning vnder the burthen of their sinnes Math. 11. 3 Duty To pray for the Church in all places The third duty is to be like affected and to pray alike for Gods Church in France in Germany in Denmark in Grecia in Sweuia and wheresoeuer else as well as for our selues and neere neighbours because the mysticall body of which we are members is in all these places also yea in all places scattered through the world and wheresoeuer it be yet it is all but one body one holy Catholique Church wee are to pray then as heartily for the weakening and rooting out of the popish heresie from amongst the French and the setting ouer them sincere gouernors as in the like case wee would doe for our selues we are to grieue as much for the Churches in Hungary and Transyluania so spoyled by the Turke as if it were our owne case Rom. 12. For in the body if one member be grieued all are grieued with it and so on the contrary side in like manner ought we to haue a fellow feeling of one anothers ioy and misery though in places far distant one from another 4 Duty Not to be troubled at antiquity pretended by Romanists The fourth duty is not to be driuen from our hold for the antiquity of our Religion by any popish forces seeing it is most true that our Church is also Catholique for time that is of all times and ages and that of the Church of Rome hath beene meerely forced vpon the world and in continuance of time for want of knowledge of the better came to be esteemed for the truth as Mahumetisme is amongst the multitude vnder the Turkish dominions No age as wee haue seen hath been without some witnesses hereof and no doubt but there were many more but who was there then to register such things Wherefore let vs not wauer in our faith but maintaine it to the death seeing that
though wee doe still the things of the Law for that neither feare leadeth vs thereunto not rudenesse maketh it hard but Gods Spirit leadeth vs and fitteth our hearts so vnto them as that all things become delightfull and easie And this is the meaning of the Apostle when he saith Such as are led by the Spirit Gal. 5.18 are not vnder the Law and when in another place he saith 1. Tim. 1.9 The Law is not giuen to the righteous but to the lawlesse and disobedient Rom. 8.1 Fourthly in regard of condemnation the lawes curse Without Christ all are vnder heauy plagues and punishments denounced in the law against the transgressors but Christ comming hath set all such as belieue in his name free here-from according to that There is no condemnation to such as are in Christ Iesus and againe he hath deliuered vs from the curse being made a curse for vs. Without Christ Gal 3.13 2. Cor. 8. doe what we could we should still haue bin vntoward and wicked seruants and accursed but through Christ our will is accepted and we are deliuered And thus yee see how there is freedome from the Law and yet the Law continueth Wherefore neither the licentious Antinomi nor the phantasticall Anabaptists are to be heard which deny all vse of the Law vnder the Gospell and maintaine that the motions of the minde onelie which they call Reuelations are to bee followed Neither are wee to account otherwise of that new inuention then false and fantasticall and flowing meerely from idle fantastict braines which teacheth the freedome from the Law to be the Gentile freedome vnto whom it was neuer giuen but onely to the Israelites neither doth belong vnto them but onely so farre forth as it agreeth with the Law of nature and is explaned in the Gospell This is new because all antiquity was ignorant of it Tertullian knew it not for otherwise he would not haue taught as he did that God gaue Moses his Law to all men and not to the Iewes onely that reuerend Father Athanasius was ignorant of it Lib. aduersus Jud. prop. 2. for otherwise hee would not haue taught that the Law was not brought in for the Iewes sake onely neither were the Prophets sent onely to them but were appointed to this Athan. de Lege Euang. that they should be Masters and Pedagogues to the whole world and that they might be accounted a publique and holy schoole as well in those things that belong to the knowledge of God as to the discipline of the soule And the like may be said of all other Ancients witnesse their continuall labouring to commend Moses and to magnifie his writings that they might breede a reuerend opinion hereof in the vnbelieuers Wherefore this is a new deuice and as it is new so is it dangerous many waies and to be taken heed of Let vs then knowing the truth cleaue vnto it knowing that Christ hath giuen no liberty to sinne against the Law in the smallest things let vs still walke as strictly in regard of the Law as if we had no libertie at all there-from that thus we may be answerable to our times of freedome by Christ Iesus and being led by the Spirit haue comfort that we are not neither shall euer be vnder the curse and condemnation of the Law from which thou Lord finally deliuer vs. Amen Hauing been long enough already in the generalities touching the Law we are now to proceed vnto particulars Quest 51. How many Commandements bee there and how are they diuided Answ There be ten which are diuided into two Tables Explan This number of the Commandements as also the diuision was made by God himselfe who gaue them written as hath been already shewed in two Tables of stone to his seruant Moses The Commandements deuided into two Tables and herein therefore doe all Writers agree both ancient and moderne both Protestant and Popish the onely difference is about the right distinction of these Commandements For some haue placed fiue in either Table as the Iewes Philo and Iosephus learned Writers amongst them Some haue placed three in the first Table and seuen in the second as sometime Augustine did to expresse the mysterie of the Trinitie but the Papists doe it at this day to defend their Idolatry and yet to keepe the number of ten they deuide the last Commandement into two and so doe the Lutherans Some againe diuide them by foure in the first Table and sixe in the latter as almost all ancient Greeke fathers Athanatius Origen Gregorius Nazianzenus Chrysostomus c. and some Latines as elsewhere Augustine Hierom Ambrose Sulpitius c. But this controuersie might soone be ended if men would bring their religion to Gods Law and not Gods Law to their religion as they of the Roman Church doe For if the first table bee the first and greatest Commandement of the Law teaching vs to loue the Lord with all our heart and the second be like vnto it teaching our duty towards our neighbour how we should loue him as our selues as Christ himselfe hath taught then it is without doubt that all which teach the loue of God belong to the first and all which teach our duty towards our neighbour belong to the second Table Which being so and foure distinct things giuen in charge touching the loue of God and six touching our neighbour and no more how can the distinction fitly be otherwise made but into foure and six Againe let the last Commandement be well considered and it will easilie appeare to be but one euen all that which forbiddeth coueting both because it toucheth but one thing onely and is againe repeated in a different order in the booke of Deuteronomy Thou shalt not couet thy neighbours wife Deut. 5.21 thou shalt not couet thy neighbours house whereas in Exodus it is Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife Which would not haue been if it had been two distinct Commandements but as all the rest so these in their repetition would haue kept their proper places Quest 52. In which Table doe you learne your dutie towards God Answ In the first containing the foure former Commandements Quest What is your dutie toward God Answ My dutie towards God is to belieue in him to feare him and to loue him with all my heart with all my strength and with all my might to worship him to giue him thanks to put my whole trust in him to call vpon him to honour his holy name and his word and to serue him truly all the dayes of my life Our duty towards God in the â—â—â—wer first Commandements Explan This is in generall the content of the Commandements of the first table and is thus without further distinction set downe hauing respect vnto young children with whom it is well if some good things in generall be put into them as they are able to beare and with such breuity
the sinnes though most loud crying of that people And for this is it that the maine sinnes against euery precept of the first Table were censured with death but it is not so with all those of the second Table Yet doe I not so rigorously presse this rule as to inferre that the least sinne against the first Table must needs bee more heynous then the greatest against the second which hath beene rashly concluded by some Can any Christian perswade mee that I commit a more damnable sinne in being ouertaken with a nap at a long Sermon or comming once late to Church then if I had murthered my owne Father Let me be throwne out of a window if I thinke that Eutychus Act. 20.9 sinned more grieuously then Cain Gen. 4 8. In gathering a proportion betweene one sin and another all respect is not to be had to the obiect against whom the offence is done but regard must bee had also of the kinde of the action committed of the malice or infirmity of the committer c. These bee sometime so superlatiue that they ouerbalance the generall respect to the obiect The comparison therefore betweene the two Tables is to receiue modification and moderation by restraints as caeteris paribus or where there is not ouermuch imparity otherwise in eodem gradu aut specie wherein affections intentions malices presumptions infirmities neglects c. are to bee counterbalanced among themselues and one against another The sixt Rule is this there is so neere a relation betwixt all the commandements of the morall law Rule 6. that whosoeuer obserueth all failing onely in one poynt is guilty of all because as S. Iames teacheth there is one and the same the Author of them all And hence it is that Of two euils Iam. 2. â—0 being mala culpae not penae not the lesser but neither is to bee chosen And hitherto of the first thing now followeth the second Rule 2. Of the singularity of these Commandements of the singularity of these commandements which is in this that euery of these foure hath both the commandement and the reason which is plaine in the three latter and is only called in question in the former because it is not placed as a reason but as a preface to all the commandements before any charge giuen Whence it is The first commandement hath a speciall reason that some haue made it a generall preparatiue perswading to the obedience of all these lawes But it will appeare I take it to bee a speciall reason of the first also and more properly belonging vnto it if we consider first that the other three being subordinate haue their speciall reasons and much more then should this being chiefest and ground of all Secondly the identity of the reason heere vsed and in the second I am the Lord thy God and I the Lord thy God am a iealous God both being alike fit to strike terrour into the offenders as the precepts are alike the one forbidding inward the other outward Idolatry so that if this of the first bee made only generall for the same cause may that of the second and neither shall haue their speciall reason Thirdly if it bee further considered how this reason doth specially fit the precept I am the Lord therefore thou shalt acknowledge me and none other I brought thee out of the Land of Egypt c. therefore thou shalt be vngratefull if thou deny me or ioyne any fellowes with me Quest 54. In which wordes is the first Commandement contained and in which is the reason Answ The Commandemennt is in these words Thou shalt haue none other Gods but me The reason in these I am the Lord thy God which hath brought thee out of the Land of Aegypt out of the house of bondage Quest 55. What are wee heere commanded Answ To haue the Lord for our God which is to loue him aboue all to feare him aboue all to put our whole trust and confidence in him and to make our prayers vnto him alone The manner obserued in handling the Commandements Explan The method which I intend generally to follow in opening the commandements is first to handle the commandement it selfe and then the reason and in euery commandement these two parts the duty inioyned and vice forbidden where the commandement is affirmatiue and contrariwise first the vice forbidden and then the duty when it is negatiue This first commandement is mixt or compounded of both thou shalt haue me for thy God and none other 1. Duty Inioyned Touching the duty it is to haue and to set vp in our hearts and practices the Lord Iehouah who only raigneth in Heauen and in earth for our God which is the maine and principall scope of the whole Law euen as the maine duty of a Subiect towards his Prince is to acknowledge him and to sweare allegeance vnto him which if it be not what will all other Lawes and Statutes auaile What likelihood is there of being contained in obedience in other things Surely none at all but that the person which is vnconformable in the first will liue like a disorderly Riotour and dangerous Traytor So if we refuse to set vp the true God in our hearts which is our vowing allegiance what other account can the Lord make of vs but as of a company of Out-lawes and vnworthy to liue in the Common-wealth of his Church and to bee fellow-Citizens with his Saints Now the Lord is not then acknowledged this duty is not then performed when we make profession in word and outwardly of seruing the true God but when wee loue him in the highest degree when we feare him trust in him and seeke vnto him in all our necessities Wherefore Almighty God in commenting vpon this precept in other places of his holy Word hath shewed expressly how earnestly hee requireth all these things 1 Duty To loue God First for loue he vrgeth it with such a Preface and straineth himselfe to so many varieties in pressing it as if hee would make knowne that all else were nothing without it Heare O Israel Deut. 6.3 saith he by his seruant Moses and take heed to doe it that it may goe well with thee and that thou maist increase mightily c. And againe Heare O Israel the Lord is God only Verse 4. Verse 5. thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy might 2. For feare he calleth for it by his Prophet 2. Duty To feare God Mal. 1.6 as they would haue him to account them for his seruants and children If I be a father where is mine honour if J bee a master where is my feare saith the Lord of Hosts And our Sauiour Christ so preferreth this feare as hee putteth downe all feare of great ones in this world in regard of it saying Feare not him which can kill the body but is not able to kill the soule but feare
and so bee all such as wittingly labour about any ornament or implement to the setting forth of Idolatrie But God forbid that euerie Image and Image-maker should bee therfore accounted abominable for so the excellent Art of painting seruing in liuely colours so to expresse our friends absent as if they were euer present with vs and picturing many emblemes of vertue and vice for ornament and delight should cleane bee put downe and our very coyne were vnlawfull Therefore here are first to be excepted ciuill pictures for the delight and comfort of the beholder secondly all such as serue for some remembrance tending to our instruction for vertue or vice for wit policy discretion and diligence Thus the old Romans offended not in painting a drunken man goggle eyd foaming at the mouth thus Time is well pictured bald behind and hairy before Iustice with a paire of scales with the hands and eyes shut c. And lastly such Images as serue for good remembrances to stir vp deuotion or Christian affections Ioshua 4.22 without abuse Thus Ioshua set vp twelue stones on the further side of Iordan for a remembrance of the miraculous parting of the waters Ioshua 22. whilst the people went ouer and the people that dwelt on the other side of Iordan set vp an Altar like that at Ierusalem for a remembrance that they were all one Nation and serued one God and many like monuments were there of old tending to the same ends Of this commemoratiue nature was the vse of the transeunt signe of the Crosse in baptisme amongst the most ancient Fathers in the purer times Nor can I vpon due consideration see any iust reason why the same should not bee so reputed as it is now in vse retained in the Church of England being intended as a signe meerely monitory not operatiue that is as putting vs in mind of our duty and profession not as infusing any spirituall grace or protection or making vp any part of that Sacrament as imperfect without it I would to God that we all could grow to a like resolution about this ceremony 2 Kind of Idolatry to fall downe before and worship an Image The second kind of Idolatrie is the falling downe before an Image whether with an intention the better to bee put in mind of God or of any Saint or by bowing before the image to giue worship to the thing represented or ignorantly only according to the tradition of the Fathers For howsoeuer or vnder what pretence soeuer if the knee be religiously bowed before any Image Idolatry is committed and this Commandement broken And this is so plainely set downe in the holy Scriptures as that were there no Patrons of this vice it were superfluous to speake much But for their sakes first consider the beginning of this euill from whom sprang it from any of the Patriarkes Prophets or Apostles from any of the ancient Fathers of the Church since the time of the Gospell Euseb liâ— 7. cap. 18. No verily but if Gregorie Bishop of Neocaesarea or Eusebius may be heard they will tell you that the vse of Images came from the Heathen Heltogabalus Alexander Seuerus Hadrianus had first in their Chappels the Images of Abraham Moses and Christ If Theodoret and Augustine may be heard they will tell you that Simon Magus first offered his owne and the Image of Selene his Concubine to be worshipped by his followers If Ierom may be heard he will tell you that the Cretians whom Paul to Titus so much disgraceth brought Images first into the Church Wicked Marcellina began the worshipping of the Images of Christ Paul Homer Pythagoras Iren. lib. 2. cap. 6. The filthy Gnosticks worshipped the Image of Christ and are therefore condemned of Ireneus Irene a most wicked woman who murdered her owne sonne Constantine through a desire of raigning called the first Councell that gaue any allowance to Images and there her flatterers without all reason ordained that Images should bee both set vp and worshipped Their maine arguments are recorded in the booke of Charles the Great Iohn Caluin Iâ—stit lib. 1. cap 11. sect 14. Legat of the East said That God made man after his owne Image therefore it was fit that there should bee Images of God Another said That no man lighteth a candle and putteth it vnder a bushell therefore Images were to be set vp in Churches c. Tom 3 qu. 25. art 3. Bellar. de Eccles triump lib. 2 c. 2. lib. 9. cap. 6. Secondly consider what foule errorâ— the Patrons of Image-worshipping haue falne into Aquinas saith Because the Crosse representeth Christ who is God it is also to bee worshipped with diuine worship Bellarmine saith That Images are properly to be worshipped Azorius saith It is the constant opinion of our Diuines that the Image is to bee worshipped with the same worship wherewith the thing represented by it is worshipped Constantinus Bishop of Constance said in the forenamed Councell of Nice I doe worship the holy Images with the same worship with which I worship the consubstantiall Trinitie Iohn the Legate of the East The Image of the King is the King and so the Image of God is God and therfore if any man worshippeth it with the same worship he sinneth not Neither is there errour herein onely that they giue the worship of the most glorious God to wood and stone to the worke of mens hands but in that they Deifie make a God as it were of euery relique about Christs body the napkin linnen-clothes c. Yea of euery instrument vsed to torment and teare him vpon the Crosse as the speare and nailes witnesse their hymmes made vnto them To the Crosse they say O Crur Bell. l b. 2. de Imag cap 20. â—â—e spes vnica auge pijs iustitiam reisque dona ventam that is Hayle O Crosse our onely hope encrease righteousnes to the righteous and giue pardon to the guilty To the Speare they say Aue ferrum triumphale intraâ— pectus tu vital costâ—â— pandis ostia Foecundata in â—ruore foelâ—x hasta nos amore per te fixt saucia that is Haile triumphant iron thou entring the vitall breast Cron. Crossin did open the doore of the rib O thou that wert made fruitfull by his bloud Oh happy Speare wound vs with the loue of him which was wounded by thee To the cloth with which his head was bound they light two Candles and by the Acolith it is exhibited to euery one being vpon his knees to be adored and reuerently kissed c. This grosse and palpable erring from the truth following vpon the vse of Images a man would thinke should be sufficient alone to make Image-worshipping odious to all but onely to such as are giuen ouer to strong delusions to beleeue lyes for who would drinke of that cup the bottome whereof hee seeth to bee full of poyson or who would lie downe in that channell the stirring whereof causeth a
euen as the holy Scriptures yea which is horrible before them and against them It is a farre greater wickednes accounted amongst them to omit auricular confession once in the yeare which was inuented by man then to leade a vile life all the yeare long to taste a little flesh vpon the Friday then to wallow in the filthy sin of vncleannes that a Priest be coupled vnto one lawful wife then that he defile himselfe with many whores Pap. pharis cap. â—7 to neglect a vow of going on Pilgrimage then to breake the necessarie vow of obedience in diuers Morall and Christian duties to God and man c. and therefore whereas any light punishment sufficeth when Gods lawes are broken such as breake any of their traditions are punished with imprisonment banishment death Neither doth it make any whit the more for their iustification whereas they pretended them to be the Traditions of holy men and ancient for this was the colour of the Pharisies theirs were the Traditions of the Fathers yet they were threatned for teaching and following them as Papists doe at this day Yet on the other side this hindreth not but that a true Christian Church may without any imputation of Idolatry inuent according to Ecclesiasticall prudence and impose decent circumstances of time place habit and gestures for the outward clothing of Gods worship so they be neither burthensome in multitude nor superstitious nor vnsauorie but tending to edification good order and comlines whereby the sincere inward worship may be not choaked but cherished Such are those which our blessed Mother hath thought fit to reteine as being vsed of old in the purer age before the corruptions of Popery crept in but as for the later Ceremonies which are the very spawne of Romish superstition our Church hath most piously and wisely cast them out of her doores I pray God and hope they shall neuer rush in againe Iohn 4.20 Secondly an Idoll is worshipped and not the true God when as men rest in the outward work of his seruice without the truth of heart and spirit For God is a Spirit and all true worshippers worship him in Spirit and in truth As the Apostle saith of comming together to the holy Communion 1. Cor. 11.20 When ye come together into one place This is not to eate the Lords body So is it of all other duties the outward hearing and preaching of the Word the outward praying singing and giuing of thankes are not alwayes acceptable seruice vnto God but when the life of the Spirit and heart is annexed The drawing neare with the lips when the heart is away is abomination to the Lord. And herein againe are they of the Church of Rome to be taxed for that they place the worship of God in outward things in kneeling knocking crouching kissing crossing repeatings praying vpon Beades sprinkling with holy water going on pilgrimage c. and some dull and ignorant people of our Church which serue God with the bare reciting of the Pater noster Creed and ten Commandements with resorting to the place of his worship and inwardly profiting no more then stocks and stones All these and the like doe please the Lord no better with their seruice then Kain did with his sacrifice or the Iewes imperfect offering Lastly an Idoll is worshipped and not the true God when men presume to compasse about the Lords Altar with vnwashen hands when they come impenitently to doe any holy duty For the Lord professeth that he is not delighted in any such seruice yea that he requireth it not yea which is more that it is abomination vnto him Wherefore he dealeth with the Iewes in this case by his Prophet Esay Esay 1.12 as a man would deale with his professed enemy who notwithstanding maketh a shew of loue by offering his best seruice he sendeth him as it were to meete them vpon the way and to stay them from their incense and Sacrifices new Moones and Sabbaths bidding them to bring no more oblations in vaine and professing that hee is weary of their solemne Assemblies c. and the cause hereof was for that their hands were full of bloud that is they liued impenitently in oppression and wrong and other heynous sinnes Now if God be not serued but grieued and made weary by being thus serued what else can it bee but an Idoll vnto which homage is done when holy duties are vndertaken by wicked persons liuing and proceeding in their sinnes Whence wee may see the fearefull estate of sinners which make a trade of wickednesse they runne still more into sinne euen into the worshipping of an idoll when they would be holyest when they would giue God honour they doe most dishonour him when they would bring a present to pacifie his wrath they make him more angry and to bid them bring no more oblations in vaine Wherefore whosoeuer thou art that wouldest please God by doing the parts of his worship present him first with a broken heart and contrite Spirit for thy sinnes as Dauid did Psal 51. Luke 16. wash the feete of the Lord with thy teares as Mary Magdalen did be deiected and haue a sense of thy sinnes foulenes as the poore publican had Rom. 7. let there bee an hatred of that which thou hast done as in Paul let there be a forsaking of sinne as in him that shall haue mercy Prou. 28.13 and then shalt thou bee like to bring an acceptable present and not to depart without thy full load of mercy and iustification Quest. 60. What are wee heere commanded Answ To performe all outward duties of Gods seruice according to his will reuealed in his word The duties of this Commandement Explan This duty of doing all the parts of Gods worship according to his will c. doth necessarily follow vpon the contrary forbidden viz. the following of our owne heads in the seruice of God for if we may not make our phantasies the rule of our doings then certainely Gods word alone must be our rule in all things Againe our God is so wise and prouident for our good as that it cannot but be a great disparagement vnto his care ouer vs to thinke that he hath left vs at sixe abd seauen in matters of so great moment as the parts of his worship be In the old Testament the temple was distinctly plotted out and all sacrifices particularly prescribed Matth 6. And in the new Testament the Lord directeth his Disciples not only in the matter but in the maner of fasting prayer 1. Cor 11. Chap. 14. and giuing of almes Saint Pauâ— setteth downe the maner of rightly comming to the holy Communion and how the word is to be preached and heard But yet there is difference for matter of circumstance betwixt the old Testament and the new Gal. 4. In the old as in the infancy of the Church euerie particular is set downe about euery duty for that was the time in which they
the old Testament which were penned by the Prophets 1. Tim. 4 13. And much more are these holy exercises commended vnto vs in the new Testament S. Paul chargeth Timothy to giue attendance to reading to exhortation to doctrine and concludeth that in so doing he should saue both himselfe Vâ—rse 16. 1. Cor. 14. and those that heard him And in comparing that excellent gift of those times of speaking with tongues with prophesying or preaching he preferreth far the preaching of the Word Therefore are such glorious things spoken hereof 1. Cor 1 18.21 2. Cor 2.15 to bee the power of God to the saluation of those that beleeue a sweet sauour vnto God in al whether they perish or be saued c. and hearers are willed 1. Pet. 2.2 As new borne babes to desire the sincere milke of the Word that they may grâ—w thereby Which serueth to commend the care both of the Gouernours of the Church in former times who would not haue any Lords day passed ouer without a Sermon Iust Martyr Apolog. as witnesseth Iustin Martyr saying That the Word was read and preached for the space of an houre euery Sabbath day at one meeting Tertullian saith of his times that there was not any holy meeting wherein they were not fed with diuine Sermons and if the Pastor were sick or necessarily hindred the Deacon read an Homily In a Councell in Germany Concil Frances vnder Carolus Magnus it was ordaind that there should euer be some man to preach vpon the Lords day so also hath both the Trullan and Moguntine Councels And the like is the care of our worthy Gouernors of these times it being ordained that the Word should be preached euery Sabbath and the Catechisme explaned in the afternoone though many places alas may say hereof as of sundry good Lawes besides they are well enacted if they were well executed 2 Prayer and thanksgiuing Nehem. 8. The other kind of holy duty is Prayer and Thanksgiuing for when Ezra was ascended vp into the pulpit hee prayed vnto and praised the God of Heauen and all the people said Amen Amen And there were formes of prayer and thankesgiuing to be vsed in publique as the 92. Psalme more specially for the Sabbath the 104. 105. 106. 107. for all times of Gods publike worship This also is spoken of in the new Testament 2. Cor. 14. as vsed by the Minister in their meetings and it is prouided that it should be in a knowne tongue that the people might say Amen Prayer hath euer been so essentiall and proper to the house of the Lord that it is called for this The house of prayer Some rash spirits would haue no prayer vsed in the Congregation but conceiued prayer without any set forme which would breed such a confusioÌ„ as the like hath not bin known in the Church of God some through insufficiency of the Minister being without any prayers or too slenderly appointed in this regard Others through the variety of mens dispositions and humours so diuersly appointed one following this fashion and another that as that in the same Church which is one body no vnity or agreement almost would appeare 3. Singing of Psalmes to the praise of God 3 Singing of Psalmes Much time in their meetings was wont to be spent herein vnder the old Testament as may easily be gathered from the many Psalmes committed to the Masters of the Quiristers and speciall holy songs appointed to be sung vpon speciall occasions by Moses by Barack and Debrah c. Vnto which musicke made with playing vpon instruments and vpon triumphant occasions comely dancing was sometime added And vnto the like are we excited in the new Testament with Psalmes and Hymnes and spirituall songs Ephes 5.19 Iames 5.13 to sing and make melody to the Lord in our hearts Is any man merry saith Iames let him sing Psalmes The practise of the poore persecuted Christians of the primitiue Church doth shew that this duty was wont to be vsed in their assemblies since Christs time for as he according to the ancient manner after the Passeouer sung a Psalme with his Disciples so did they at their Communions which were then euery Lords day and not hauing the liberty of any other time they came together thus before day or early in the morning for which they were called Hymni antelucani Plin. Epist Let the Papists therefore deride our seruing of God with Psalmes sung in our assemblies we know notwithstanding that if it be done from the heart it is better then al their Latine Chaunteries which the hearers vnderstand no whit at all 4. Receiuing the Sacraments Fourthly the administration and partaking of the blessed Sacraments because it is the Lords day in remembrance of whom the Communion is receiued Wherefore in describing this day this circumstance is commonly added Acts 20.7 when they were come together to breake bread for without this no Lords day was wont to be passed ouer as hath been already noted And for Baptisme this day is fittest being the time of Christian congregations and as it were a representatiue Church whereinto the baptised is to be admitted and made a member of the vniuersall Church thereby 5. Holy conferences and meditations for of old they were restrained from thinking their owne thoughts where the Lord forbiddeth the seeking of their owne will or speaking a vaine word Esay 58.13 and if hee that keepeth the Sabbath aright must be free from these things then his thoughts must bee holy his speeches and conferences holy Moreouer doth not the husbandman couer his seed with mouldes when hee hath committed it to the ground that it may grow and bring forth fruit Doe not wee chew our meat when we haue put it into our mouthes that it may turne to our nourishment and how shall we thinke that the seed of the word wil fructifie in our hearts vnlesse wee hide it there by musing and meditating thereupon how can we thinke to haue it turne to the nourishment of our soules vnlesse wee chew it by further talking and conferring about the same Dauid did thus hide the word in his heart that he might be preserued from sinne and that corruption may not grow vp in vs the Apostle willeth Psal 119.11 Col 3.16 that the Word should dwell plenâ—iously in our hearts So that the best keeping of the Sabbath is when as wee not onely heare pray sing and communicate in publike but priuately thinke againe and againe vpon those things wherein wee haue been instructed conferre one with another read pray and sing Psalmes in our priuate houses Quest. 73. Is there no duty to be done towards our neighbour for the hallowing of this day Answ Yes it is a speciall time of exercising mercy by helping against sudden dangers by collecting and distributing to the poore by visiting the sicke and reconciling dissentions amongst neighbours To helpe against sudden danger Explan The holy
of that which grew then of it owne accord Deut. 10.12 because they were in times past seruants and poore and had the liberty of tilling and sowing and reaping six yeares for themselues And he must needs be iudged an vnreasonable seruant who if he serueth so kind a master as that will allow him two or three dayes in a weeke for his own busines doth not willingly go about his masters worke the other dayes Reason 3 1. Sam. 2. The third reason infolded is taken from these wordes The seauenth is the Sabbath of the Lord thy God As if the Lord should haue said I haue specially marked the seuenth for mine owne holy and peculiar so that hee which shall presume to take that or any part of it and make it common by doing worldly workes or following vanitie is a thiefe and a robber vnto me euen as he which being an hired seruant taketh the time to follow his owne businesses wherein his master appointeth him to doe his worke Therefore as no honest seruant will thus vse his Master so no honest seruant of God will thus abuse the Lord for if a lewd seruant thus abusing his master cannot endure his presence though hee bee but a man how shall hee that presumeth thus to abuse the Lord indure when hee commeth seeing that if one man sinneth against another the Iudge shall iudge it but if a man sinne against the Lord there is none that dares plead for him Quest. 85. What are the reasons expressed Answ Two first from the Lords example who rested vpon the seauenth from all his workes of creation Secondly from his blessing inseparably linked vnto the hallowing of this day so that he that keepeth it holy shall finde it vnto his comfort a blessed day also The Reasons expressed Explan The Lord not content to haue interlaced the reasons of which it hath beene already spoken addeth further weight of reason For in sixe dayes the Lord made heauen and earth and rested the seauenth c. Reason 1 Ioh. 13. First from his owne example who hauing finished the great worke of the creation vpon the sixe dayes rested the seauenth and for a memoriall heereof hath commended the care of this rest to all his louing subiects euery seauenth day throughout all generations As if hee should haue said I command you O people nothing but what I your Soueraigne Lord haue done before you who when I had made the Heauens the earth the Seas and all creatures rested from this my labour and recreated my selfe in the beholdiog of that I had done follow me therefore and doe likewise after the labour of sixe dayes rest and refresh your selues by sweet and heaueely contemplations and exercises that so in all ages to come ye may be knowne by your holy rests as by my cognizance to be my people and true subiects This reason Christ vseth to his Disciples to perswade humility saying If I your Lord and Master haue washed your feet then ought ye also to wash one anothers feet And very apt are all men to bee led by examples especially of great ones according to that Regis ad exemplar totus componitur orbis After the Kings example the whole world is framed If the King were maimed in any member Fu. Solin Pompen Mela. or had but one eye amongst the Aethiopians they would all willingly make themselues herein like vnto him though to their great paine how much more should all the people of the Lord bee led by his example be like vnto him in keeping holy rests wherin he rested Reason 2 Esa 58.13 â—4 Secondly from the blessing annexed vnto this day being hallowed and kept holy The Lord blessed the seauenth day and hallowed it So that if thou be faithful in the obseruatioÌ„ of this day thou shalt not lose thy labour for hallowing this time hath alwayes Gods blessing accompanying it according as more fully it is promised by the Prophet Esay If thou turne away thy foot from the Sabaoth c. Thou shalt thou delight in the Lord and I wil cause thee to mount vpon the high places Chap. 56.2 And againe Blessed is the man that doth this and the Son of man that layeth hold on it that keepeth the Sabaoth and poluteth it not And it is commonly seene that such are blessed men blessed with diuine knowledge and blessed with all the fruites of sauing faith Iustice innocencie and true mercy and blessed with a diligent endeauour about all holy exercises and this is to those that see it the greatest blessing for blessed is that man that exerciseth himselfe in the Law of God Psal 1.1 and meditateth therein day and night If then this Law be so ancient and such as hath beene obserued from the first beginning if it be most equall and indifferent if it bee an entring vpon Gods peculiar right to breake it if the Lord hath gone before vs in the rest of this day in his owne example and if it bee a blessed day also to such as keepe it aright and redounding to their exceeding great good and comfort then rouze vp your dull hearts cast off the clog of worldly thoughts and businesses and lift vp your spirits to the highest Spirit in the due keeping of this holy day Quest. 86. Which is the first Commandement of the second Table or the fifth of the Law Answ Honour thy father and mother that thy dayes may bee long in the land which the Lord thy God giueth thee Quest 87. In which Commandements doe you learne your duty towards your neighbour Answ In the sixe latter Commandements which be of the second Table Quest What is thy duetie towards thy neighbour Answ My duty towards my neighbour is to loue him as myselfe to doe to all men as I would they should doe to me to loue honour and succour my father and my mother to honour and obey the King and his Ministers to submit my selfe to all my goueenours teachers spirituall pastors and masters to order my selfe lowly and reuerently to all my betters To hurt no body by word nor deed To be true and iust in all my dealing To beare no malice nor hatred in my heart To keepe my hands from picking and stealing my tongue from euill speaking lying and slandering To keepe my body in temperance chastitie and sobernes Not to couet nor desire other mens goods but to learne and labour truly to get mine owne liuing and to doe my dutie in that estate of life vnto which it hath pleased God to call me Explan All these recited particular duties are by me to be prosecuted hereafter in the explication of the seueral coÌ„mandements of the second table I shall not need therefore to adioyne any literall comment vpon them here but rather remit the Reader to obserue theÌ„ in the branches of streams wherto they seuerally belong Now for the methodicall handling of the second Table I will invert these three questions thus the last
by Ely as a drunkard I am not drunken my Lord saith shee rnd as Sarai reuerenced her husband and called him Lord or by a title of reuerence The ninth is to order all our speeches and gestures so as that we passe not the bounds of reuerence for what auaileth it though thou bow the knee and giue titles if thou scorne or deride him in vnseemely speeches or behauiour as C ham that cursed sonne against his father Noah Genes 9. The tenth is to vncouer the head before Superiours and to stand vncouered if the qualitie of the person doth so require And as these be the parts of reuerence due to superiours and they that wilfully offend herein doe not only passe good manners but sinne against Gods Law Hauing hitherto spoken of such as are to bee honoured for their authority or place it followeth now to be spoken of all others which are to haue any honour done vnto them for any dignity or worth appearing in them Men worthy of Honour by Learning and knowledge And these are first men worthy by learning and knowledge or by any other excellent qualitie in them Thus King Salomen was honoured of all the Kings round about so that many sent him presents and many came from farre to see him The honour due to such is highly to esteeme of them to praise them according to their worth and to preferre their acquaintance and friendship After this manner did the Queene of the South 1. King 10. Acts 18.24 honour Salomon for his wisdome and Luk Apollos for his eloquence and power in the Scriptures and Paul Titus and the Brethren sent to Corinth for their holinesse and integrity calling them the glory of the Church of God 2. There is a kinde of worth also in men euen for this because they are Christians Phil. 2.3 and we are all members one of another for which cause euery man is first to esteeme another better then himselfe because other men are not so vnworthy in our knowledge as wee our selues 2. Rom 12 10. In giuing honour we must goe one before another and not in taking such should our humility be 3. As we meet one another in the way giuing due salutations this was often prescribed to the first Christians as by Peter 1 Pet. 5.14 Greet yee one another with the kisse of loue And by Paul Rom. 16.16 c. prouided alwayes that if any were knowne an enemy to the truth 2 Ioh. 10. they should not bid him God speed Not that there is danger in saluting strangers in a Christian common-wealth where all are supposed Christians as some haue foolishly thought but if any be knowne to be Christs enemie 3. There is also a kinde of Worth because of Gods ordinance Thus men are to giue honour to women 1 Pet. 3.7 as to the weaker vessels and not for their weaknesse to despise them and to think them vnworthy of all respect because that howsoeuer the woman is weaker then the man yet shee is also the childe of God and an instrument of much good in the Church The honour therefore due to them is the like to that which hath beene sayd towards man in the like cases And thus much of the honour commanded heere Now wee are to speake of the duties of persons honoured which as is contained in the answer is to walke worthy the honour due vnto them from inferiours 1. The duty of Parents towards children Ephes 6.4 Gen. 18.19 And first to begin with naturall Parents Their duty towards their children is first to giue them good education as it is commanded Parents bring vp your children in the information and feare of the Lord. Season them with knowledge of the first principles and command them to doe accordingly as father Abraham of whom the Lord saith I know Abraham that hee will command his sonnes and his houshold after him t at they keepe the way of the Lord as the vessell is first seasoned it will fauour long after 2. Discreetly to chastize them for their faults whilst they are young according to that 2 Duty Heb. 12.9 Wee haue had the fathers of our bodies which corrected vs. And Hee that spareth the rod saith Salomon marreth the childe They are now young and tender plants and may easily be set to rights deferre till they bee growne and then as Elies children they will be incorrigible and accursed of God 3. Duty 3. Not to exceed in giuing correction but tempering the vinegar of sharpe correction with the oyle of gentle exhortation Ephes 6.4 so that they be not prouoked as the Apostle saith vnto wrath For too harsh vsage is so farre from amending them as that it doth obdurate and harden them like vnto the smiths anuil with continuall beating vpon it 4 Duty 4. To prouide like good parents for them both food rayment and the like and in time conuenient fit marriages and if ability will serue some competencie of liuing For it dishearteneth a childe much to see his father spend all vpon vanity and without all prouidence for his children or when they do their duty and earne something with their labour to haue it taken from them and to bee left without comfort Good Parents haue beene euermore prouident Gen. 25. as Abraham who left Isaac his inheritance and gaue so much as was fit to his other children Ruths very mother in law was carefull to prouide for her a good husband and this is commended to all Parents by S. Paul 1. Cor 7. 5. Duty 5. To beare an equall affection towards their children vnlesse there be inequality of desert otherwise it breedeth enuy amongst brethren and vndutifulnesse to Parents Thus was it amongst Iaacobs children who sought the ouerthrow of Ioseph for his fathers too much cockeriug him and this was a fault in old Isaac as he knew afterwards placing his affection most vpon Esau Parents must take heed therefore that they prefer not the eldest so giuing him all as that they leaue nothing for the rest nor yet the younger depriuing the eldest without iust cause of his duâ— for either way there is a breach of naturall duty What is a iust cause of disheriting the eldest Gen 49. we may see in Iaacobs last will where Reuben the eldest is put besides his right for incest and Simeon and Leui for bloud-shed So that no deformity or defect but onely sin which putteth out of Gods fauour ought to put any besides this right Lastly to be graue sober honest holy and in all things to giue the example of a father that is of one in Gods stead vnto his children for it is a vaine thing in parents to forbid their children lying swearing drinking and to be lyars drunkards and swearers themselues to bid them feare God and serue him and to bee prophane themselues Rather as Iosuah thou must be the first and chiefe in all goodnesse saying J and my houshold will serue
as haue these things left them for inheritances by their parents and want all other meanes of liuing In my opinion their safest way for clearing and vnclogging their consciences is either to dedicate themselues vnto God if they can by studious endeauour attaine to any sufficiency that they may bee worthy of a Ministers liuing and for hereafter leaue it to the Church or if they bee vnapt to learning fell it at some indifferent rate to some sufficient Minister that may and will not only for his owne time performe the Pastorall duties but also entaile the tithes in such manner that all conueyance of them shall bee voyd other then to a Minister who shall discharge the Cure And so it is like that the Ministers in possession will still breed vp their sons or other heires to succeed as well in Officio as in Beneficio Nay moreouer it is not improbable that vpon such condition imposed the Ministers possessing thus as purchasers in Lay-fee and yet being bound to all Church-performances will bee content to conuert the Tythes into Church-fee reseruing onely the Patronage to themselues and their heires and so in processe of time the Church may bee reinuested in Gods right throughout many now wronged Parishes in this Kingdome Deep iudgements may perhaps propound other more plausible or passable courses I haue made bold to cast in the mite of my weake vnderstanding but feruent wish not so much I protest for the enriching any of our profession as for the restoring God his owne and the disburthening many deteinors of so heauy a load of sinne In this or any other probable course for restitution there will I grant be to the restorers some losse of worldly wealth but it will turne to great gaine viz. of a good Conscience which will feast thee euery day whereas thou canst not but lose this way still cleauing to that vniust gaine offensiue so many waies as hath been shewed Oh that God would giue power to these words that they might enter into mens hearts and neuer cease speaking there vntill they dispose themselues to cease from robbing God and make some restitution of these holy things meaner persons doing as hath bin said and the greater which haue thousands besides extending their bountie restoring freely to the Church and sparing from many superfluities What is to be thought of religious houses and lands which in times past haue been giuen to Friers and Nunnes c. Of Religious houses Those cages of vncleane birds were deseruedly dissolued both for their owne impurities as also for their originall foundation being out of blind zeale ordeined to the maintenance of idle bellies superstitious Massemongers and inuaders of Tythes which were due to the locall Pastors and not to the swarmes of mungrell Friars And truly it were to bee wished that the footsteps and memorials of those Church-robbers were abolished and not still preserued by exempting Abbey lands from paying any Tythes The Friars had then some pretences that they prayed for the people and sometime preached to them also but now the Lay men that succeed the Friars in those purloyneries haue no shaddow of such pretence but defraud the Church against all reason and against law to as I haue cause to thinke Now as for the lands and Manors thus bestowed by our deuout Ancestors I do not see that superstition did so vnseperably sticke to them that they might not at the suppression haue bin diuerted to some better publike vse for the Church or Common-wealth at least some large portion of them But of all in this kind most laudable is their worke that haue conuerted any such lands and houses to the maintenance of students in good learning which may grow vp as profitable plants in the Church of God Quest. 100. What is here commanded Answ To doe to all men as I would they should doe to me and by diligent paines-taking to get mine owne liuing in that estate of life to which it pleaseth God to call me Matth. 7.12 Explan Hauing been so large already in shewing the sin it doth more easily appeare what the dutie according to this law is And this in briefe is set downe by Christ To doe to all men as ye would that they should doe to you and that is in the excuting of any office in buying and selling in lending and borrowing and in giuing and taking c. In executing any office as of a King or a Iudge or of a Iusticer c. without respecting the person of the rich or fauoring the person of the poore Leuit. 19.5 doing iustice betwixt a man and his neighbour euen as thou wouldest haue it done vnto thee if thou wert to be iudged and therefore shutting the eies against kindred in the flesh acquaintance and greatnesse and thy hands against bribes In doing the office of a steward or collector of any duties taking no more then the due In doing the duty of a master to allow seruants things conuenient of a seruant to bee faithfull in doing seruice and euery other office dealing iustly though power bee in thy hands to aduantage thy selfe in doing otherwise 2. In buying and selling 2. In buying and selling thou must do as thou wouldest be done to not seeking to liue out of other mens losses but selling according to the worth of the thing and no more and in buying giuing accordingly as the Lord hath by Law prouided Leuit. 25. 3. To lend freely 3. In borrowing and lending to the needy lending freely as thou wouldst gladly borrow if thou wert poore and needy Luke 6.35 and as is commanded Lend freely looking for nothing againe no not for the thing lent being but some small summe which thou canst well spare and if thou canst gratifie any neighbour without thine owne hinderance by lending to doe this freely also for loue 2. Kings 4. Againe if any thing be lent for gaine which we call letting not to exact vpon any man but to cleaue to this rule and if thou borrowest be carefull to pay againe not onely at the time appointed but by continual prouidence against that time and if thou hast not otherwise wherewithall sell such things as thou hast to satisfie thy creditour as the poore widow of the Prophet sold her oyle If thou findest ought of thy neighbours if the owner may bee knowne thou must restore it as is by law prouided Deut. 22.1.2.3 Thou shalt not see thy brothers Oxe nor his Asse goe astray and withdraw thy selfe from them but shalt bring them againe to thy brother and if thou know him not thou shalt bring them to thy house vntill thy brother seeketh after it and so shalt thou doe with all lost things of thy brother If any thing bee committed to thy trust Exod 22 7.8 Verse 14 15. not by any deceit to beguile thy brother of it but to deliuer it againe when it shall be required If thou hast hired any thing and it perish or be
lawfull meanes maintaine our owne credit and a good name for proximus quisque sibi euery man is next to himselfe he that will vse that care which hee ought to the preseruing of his neighbours good name doth begin with looking to his own Yet I say that we must doe it by lawfull meanes because there be some that doe ambire famam too earnestly secke after credit and offend hereby It is vnlawfully therefore sought Math. 6. Vnlawfull meanes of fame First by hypocrisie as the Pharisies fought the praise of men by pretending exceeding great godlinesse for which they are censured by the Lord to haue their reward so that if any seeke fame by making a most excellent shew that hee may be seene he may indeed get a name before men but hee shall lose it before God Secondly by flattery as Absalon is noted to haue flattered the people vsing all courtesie towards them that so he might make a way to the Kingdome such are some courting Gallants now adayes that vse all courtesie towards others hauing most proud hearts and making most lowly shewes these and the like get the names of most kinde Gentlemen and lowly when they are proud and insinuate themselues into men for aduantage by thus setting vp their names amongst them Luc. 6.26 Thirdly by the neglect of a mans duty when he ought to oppose himselfe against mens sinnes winking at them and forbearing to censure them when his office doth require it that he may thus haue the report of an honest quiet man After this manner to seeke and to obtaine a good name and to bee well spoken of is to bee infamous and vile before God who hath threatned such saying Woe is vnto you when all men speake well of you for so did they to the false Prophets Lawfull means of fame The lawfull meanes of getting and maintaining a good name are Prou. 10.7 1. To liue well and righteously for the memory of the iust be blessed but the memoriall of the wicked shall not Whatsoeuer good parts a man hath yet if there bee any thing scandalous in him Eccl 10.2 it is a flye in a boxe of precious oyntment corrupting it all 2. In all things thou must endeauour to glorifie God for Such as honour me 1 Sam. 2.30 saith the Lord J will honour them seeke to maintaine and aduance Gods fame and thou shalt be sure of a good name though thou seemest to be vile before some Michel as Dauid in dancing before the Arke Math 7.2 3. Thou must speake well as much as thou canst of other men for it is iust with God as thou measurest vnto others so that it should be measured to thee againe 4. If there be any other thing which is honest which is iust Which is pure which is worthy of loue which is of good report Phil. 4.8 If there be any vertue if there be any praise think on these things Our duty towards our neighbours good name Now for the credit and good name of our neighbour that we may doe our duty aright towards the maintaining hereof 1. We must congratulate with him for the good report that goeth of him as S. Paul professeth his ioy for the faith of the Romans Rom. 1.8 which was published throughout the whole world and likewise towards other Churches particular persons And if we be not likewise affected to the good report that goeth of our neighbour but do contrariwise repine at it as though something were heereby detracted from vs as is the manner of many we are far from maintaining his good name as our duty requireth 2. We must speake of the good things in our neighbours to their praise and commendation as the Christians at Lystra and Iconium Act 16.2 2 Cor. 8. are said to haue reported well of Timothy as Paul commendeth the charity and forwardnesse of those of Macedonia 3. Wee must conceale and hide the infirmities of our neighbour sparing to speake of them to his disgrace for loue couereth all trespasses and beare one anothers burthen saith the Apostle Prou. 10.12 Gal. 6.2 and so fulfill the Law of Christ Little care of the neighbours good name is in him that is ready to set abroach his weaknesses 4 If any thing be done by our neighbour that may haue a tolerable construction we must so construe it and not in the worst sense This was the charity of the rest of Israel towards the Reubenites and Gadites on the other side Iordan Ios 12. which had set vp an Altar for a testimonial they sent first vnto them to vnderstand the thing before that they begin to war vpon them and Ioseph willing to make the best construction that he could of Maries being with childe determined secretly to send her away 5. Against all slanderous tales and reports against our neighbours credit to stop our eares it is commended as a necessary property in such as bee inhabitants of Gods holy mountaine not only not to slander but not to receiue a false tale against his neighbour And what loue is there in such Psal 15.3 as be ready to hearken to backbiters vnlesse it may notoriously or euidently appeare to be no slander Wherefore thou must not onely not hearken to such but reproue them bee angry with them and make them knowne as most odious persons going about to rob thy neighbour of his principall iewell more worth then all his substance Whether a man may praise himselfe Whether may a man to preserue his owne credit and to get him a good name speake of such thinges as are praise-worthy in himselfe seeing it is forbidden Let another man praise thee and not thine owne lippes This is to be iudged of according to the fountaine from whence it proceedeth if it commeth from pride and selfe-loue out of a desire to be famous and highly thought of as it is in most it is to be condemned as pride it selfe which maketh a man hatefull to God and man but if it commeth from necessity because otherwise a man shall bee vniustly in disgrace through slanderous tongues heere is a time to seeke to maintaine his owne good name Thus did Paul iustifie himselfe and extoll his owne gifts and labours or else because otherwise some aspersion shall be cast vpon Gods glory something slanderous laid vpon his seruant being imputed to him 1 Sam. 11. as if Samuel had not stood forth to iustifie himselfe and to publish his vpright dealing in his Iudges Office or lastly because otherwise sometime euen such as are of excellent deserts might remaine vnknowne and bee vsed as enemies when there is none else to make them knowne Thus Obadiah telleth Elijah to his owne praise that hee hid an hundred Prophets of the Lord 1 King 18. fifty in a Caue and fed them with bread and water And Nehemiah speaketh much of his goodnesse towards the Iewes desiring the Lord to remember him in mercy