obseruation Doe you impugne Subscription in Word or Deed for many Conforme which will not Subscribe N. We approue not them For a daily publique Conformitie is more then a single and almost solitary Subscription Now generally against Subscription I thus dispute To subscribe to a thing that shall be altred is vnlawfull But a new Translation is expected and new Homilies promised to bee set forth by common authoritie Ergo. I. If your Maior were firme How might Ceremonia dicta est à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remaine for a time the Iewes in ancient time haue subscribed to the Ceremonies in Moses Law which were to bee altred by Christ Or how may Subiects sweare to the obseruation of a Law which is repealable at the next Session of a Parliament Againe your Minor doth rely vpon two dreames For first you suppose that in the new Translation all things shall bee innouated according to your doubts as Polycletus made an Image according to the minde of the multitude Secondly whereas one and twentie Homilies before promised are now extant you still suspect that some errours shall bee obtruded vpon you by authoritie N. We haue as little cause to hope the first as iust to feare the latter My next reason then is this To subscribe to knowne errours is little better then heresie But in your Seruice-booke is a masse of Errours Ergo. I. The Maior of this reason is refelled by the Minor of the former argument For if the Translation shal be corrected by reason of some errours supposed therein It is cleere that the intent of Subscription is only to oblige vs to thinke that no fundamentall errour is lurking in it seeing no Booke saue the authentique Canon of the text can claime to it selfe simple immunitie from errour The masse of errours Errorum massa Missa mentioned in your Minor will bee to massie a worke for you to proue N. My last argument doth thus proceed It is a crying sinne to subscribe to antichristianisme But such is your Liturgie according to your owne former definition as being imposed vpon the Conscience with pretended necessitie Ergo. I. Your Minor is a misprision For I said that Antichrist imposeth things indifferent as necessary to saluation But you altering the state of the question intreat about necessitie of Conformitie vnder the penalty of Depriuation Ignorantia Elenchi not of eternall life but of a momentanie liuing And yet all both Nations and Religions haue vrged this vniforme order N. Doth not then Subscription binde the Conscience I. It bindes as it is an oath tendered to God directly and yet indirectly also as it is an humane constitution So ill Positiue Lawes tie the Conscience by vertue of the fift precept of the Decalogue N. Things indifferent cannot binde Conscience But Ecclesiasticall Lawes are about things Figura dictionis quatuor termini indifferent Ergo. I. Your double medium causeth your argument to play fast and loose For Obedience in things indifferent is necessary not indifferent N. What then are wee bound to obey our lawfull Superiour in all things I. In things necessarily good wee doe immediatly obey God men only by consequence If men command things euill we obey by tollerating what they inflict not by performing what they inioyne In the first they declare what God commands to be done in the latter what to be indured Wherefore it remaineth that things indifferent alone are the proper obiect of humane Commandements N. No action is indifferent but each thing commanded is an action Ergo. I. Your medium hath two faces like Ianus For an action is to be considered either simply and alone and so it is good as being a motion depending on the first mouer Or ioyntly with Circumstances and that in a double manner First in regard of the abilitie or possibilitie whilst it may be done Secondly in the act when it is performed Before it bee done it is indifferent but once breaking out into act it becommeth distinctly good or euill according to the Circumstances which determine the same Now an action commanded is supposed as not yet done whereupon the Hebrewes call the Imperatiue Moode the first future and so remaineth many times indifferent CHAP. III. Of Feasts and Fasts N. TO omit your winding Sophistry and sundry other arguments against Subscription not as feeble but expecting a fitter place From the person commanding I passe to the things enioyned Time Place Ornaments Time I diuide into Feasts and Fasts Against your Festiuals I argue thus Dayes made holy by men are lawlesse But such are your holidayes Ergo. I. Your Maior is refuted by k Ester 9. 21. 1 Mac. 4. 59. Iohn 10. 22. the Text. N. These Feasts were appointed by Propheticall inspiration therefore not meerely by men I. This answer is like that of Sympathie and antipathie or influence of Starres and the like refuges of ignorance How know you that Queene Hester was a Prophetesse or Mordecai a Prophet Would you trust the Story of the Maccabees if there you should finde it written that Iudas was a Prophet Is not this one of the Bookes that you would hisse out of the Church Nay may wee suppose that Iudas had he beene a Prophet would haue translated to Leui that dignitie which appertained to the Tribe of Iuda N. Dayes wherein God hath permitted man to labour may not by men be sanctified But such be your Church Holidayes Ergo. I. Your Maior is doubtfull and dangerous For if you meane that daies which are not consecrated by God may not by men to him be dedicated you will soone deface all the outward face of Religion whereof the most noble act hath and doth consist in dedicating Goods and Lands to the Church But if you intend that dayes because they are indifferent may not by authoritie bee restrained and determined then doe you bring into the Church an anarchie In the one you follow Swingfeldius in the other the Anabaptist against which rocke I perceiue you often rush N. I let slip your captious inferences and hasten to the third proofe Your holidayes are dedicated to creatures therefore vnlawfull My Antecedent thus appeares The Sabbath or Lords Day you call Sunday giuing it to the Sunne which as it is reproued by Papists So some haue Rhemists vpon Apoc. 1. 10. ignorantly turned it to the Sonne of God With the like vanitie you giue Munday to the Moone Tuesday to Tuisco or Mars Wednesday to Woden or Mercurie Thursday to thundring Iupiter Friday to Frico or Venus Saturday to Saturne which Deuils were adored by Pagans I. Wee doe no more dedicate our dayes to creatures by whose names wee tearme them then the Hebrewes did the moneth Abib to an eare of Corne for so doth the word import Further I maruell that you call the Lords Day the Sabbath for the men of your ranke were wont to stile this a Iewish name But there bee some opinions that bee as short liued as certaine creatures by the riuer Hyppanis which liue but a day Yea but the Rhemists do mislike the name Sunday By
to shew that the People might say after the Minister not that they might answer him The reason and end whereof I cannot conceiue I. The end thereof First is to ease the Priest Secondly to raise vp in the People memory attention and zeale the first to prepare the minde the second to make it concurre with the Priest The third to apply the Publique sayings to each priuate mans vse N. If a good intention might make a good action the money changers in the Temple might be iustified which helped the people to the money of the Sanctuary but where is the warrant of your practice I. Our warrant is drawne from proportion As the Priest would not suffer Dauid and his followers to taste of the holy bread vnlesse they had beene seperate from women by analogie to Gods Commandements vpon Mount Sinai So wee cause the People to answer 1. Sam. 21. 4. Exod. 19. 15. the Priest by a proportionable reference to the practise of Miriam and Anna. Againe seeing diuers of the Psalmes are prayers And Exod. 15. 20 21 Luke 2. 38. Consider the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publique psalmodie is approued by all men of tempered wits Wee know not why the peoples Responsals or answers in praier should be reiected N. There is no lesse errour in the matter then in the persons The first fault of the matter is their vsing of Gloria Patri which is but an human inuention I. Were it so yet were it tolerable as we shewed when wee spake of Set Prayer But true it is that Athanasius a man inuented it and the whole Church approued it which as we thinke had the Spirit of God N. That whose first vse is decayed ought to be abolished but the vse of Gloria Patri is now decayed which was to detest Arrians and Macedonians denying the God-head of Christ and of the Holy Ghost now therefore it is to bee abrogated I. First the Maior is vntrue For though the first vse of the Arke were to preserue Noah with his Family yet Moses made an Arke for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arke to preserue things aliue Gen. 6. 14. whence Thebes was called by the houses thereof built of Cadmus ships 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Arke to keepe things without life Exod. 25. 10. another vse And though the first vse of Manna were to feed the people yet it was reserued in the Golden Pot many hundred yeares The like is to bee said of the Brazen Serpent which though it healed not them that looked on it yet was it kept till the dayes of Ezekias Againe your Minor is weake For at this day we know by a certaine migration of soules or art of Endor sundry both Arrians and Samosatenians and Tritheites Turkes and Iewes which doe no lesse impugne the Trinitie then did the Old Heretiques Besides the Grecians denying the Holy Ghost to proceed from the Sonne denie withall in our opinion the Sonne 's equalitie with the Father which seemeth to bee acknowledged by this Gloria Patri Are there not amongst vs many Familists which are said to disclaime the God-head of the Holy Ghost Are there not many stiffe-necked Atheists which all in their liues some in plaine words denie the Glorie Trinitie and Eternitie of God which three things are orderly combined in this Doxologie Nay is any man of that trāscendent capacitie to whom it shal not be auailable to haue this more then Super-celestiall Mysterie often inculcated into his flitting memorie N. The words wee might better indure were they not so vnseasonably reiterated at the end of all the Psalmes and sundry Hymnes I. You complaine as I heare that Alleluia Prayse yee the Lord is omitted seuenteene times in the end of certaine Psalmes and yet when we at the end of euery Psalme doe most distinctly praise God which Alleluia doth enioyne vs to doe you seeme to be in Choller Againe the end of this rehearsall is First that the ignorant which cannot reade may be aduertised where each Psalme endeth Secondly that the true vse of Psalmes which is the praising of God may bee manifested in practice Thirdly That many irreuerent persons by meanes of this which seemeth to be a kinde of prayer may bee put in minde of the dutie which is most decent in the hearing of the Psalmes namely vailing the Bonnet which many doe with as little regard neglect as they which depart from Baptisme before the Thankesgiuing Of which kinde of Sacrilegious prophanenesse we obserue many lamentable trials among the dissolute multitude N. The second fault in the matter of these prayers is found in these words after the Apostles Creed There is none other that fighteth for vs but only thou O God I. Are there not sinnes enow why make you more what is the knot in this bulrush N. First you seeme to pray for peace in your owne time without regarding the posteritie I. We pray for the one as being a blessing of God promised to two worthy Kings of Iuda 2. Kings 20. 19. 22 10. the latter we neglect not Only we dare not presume that peace shall remaine with vs with her wings clipt for euer When we aske bread for this day doe we neglect to morrow Doe we not tread as neere as may bee in the steps of Christ who forbids vs to take care for to morrow N. Againe when you pray for peace because none fighteth for you but God you seeme to intimate that you would not feare warre if any should fight for you but God I. This is rather our meaning That we feare no warre but expect an eternall peace if God defend vs who is the Lord of Sabaoth that is of Hoasts At which word in the Te Deum some haue cauilled not remembring that it is found in the Greeke Text of Saint Paul For had it beene in the Te Deum Sabboth Rom. 9. 29. not Sabaoth might not that also bee iustified Did not sundry ancient Iewes tearme God the Lord of the Sabbath Day Is hee not indeed the Lord of rest which that word implieth But to returne from this seeming digression God is our a Psal 18. 2. 121 4 127. 2 shield and b Psal 73 25. watchfull keeper him only wee haue in Heauen and Earth And now remember you auouched c Dan. 10. 21. Michael to bee Christ Consider the words there written There is none that holdeth with mee in these things but Michael your Prince If Michael here bee Christ are not the words the same in effect with these in our Liturgie at which you stumble In summe though Angels and Men fight for vs ministerially and in the nature of instruments yet God only fighteth as principall Agent teaching our d Psal 18. 34. hands to fight CHAP. VIII Of the Letanie N. THe Short Prayers being handled I proceed to the Letanie being a more continued forme of Prayer which as I take it doth want things needfull and abound with things needlesse
this you may coniecture that our Liturgie was not borrowed from the Missall Besides what needed Alesius to turne it into Latine if it had bin before extant in the Portuise Whereas you pretend some haue deriued Sunday from the Sonne of God true it is they deduced it from the Sonne of righteousnesse who is indeed the Sonne of the liuing God Lastly those Deuils which you pretend were and are Planets of whom euery day is named according as the Planet ruleth at midnight before As vpon Saturday night from twelue to one the Sunne raigneth so the day ensuing is called Sunday Besides that a Musicall reason is rendred Namely that the fourth Planet is inclusiuely to be reckoned from the former For example Saturne hath his dominion vpon Saturday then omitting Iupiter and Mars you shall come to Sol whose Dion in Augusto most effectuall working is vpon Sunday N. What speake you of the Superstitious ruling of Planets or ridiculous Musicke of Starres I. As it is idolatrous to worship Starres or prophesie by them â—o to denie all their naturall operations and dominions in things inferiour is wilfully to repeale the Statutes enacted in the Parliament of experience No lesse friuolous is it to deride the long obserued harmonious consent of Planets N. With the same boldnesse haue you consecrated the moneths to Ianus Februus Mars Iulius and Augustus Caesar which names you haue borrowed from the Heathens whereas the numerall names of moneths were thought in Scripture most conuenient I. Why may not moneths be stiled according to Planets aswell as Saint Luke named a Acts 17. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a hill of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Doricke word for a Spring because Springs issue out of hils Acts 17. 34 18. 24. Rom. 16. 1. 14. Phil. 2. 25. Col. 1. 7. Acts 28. 11. Ioshua 15. 10. 41. Dan. 1. 7. place Mars his Street or Hill Or why not aswell as men haue retained the names of Planets after their Baptisme For example Denis was surnamed of Bacchus Apollos of the Sun Epaphras and Epaphroditus of Venus Hermes and Mercurius of Mercury So Phebae of the Moone Was not the badge of the ship wherein Paul failed called Castor and Pollux Is not the like to bee seene in the Old Testament both in the names of Places as Bethshemesh the house of the Sunne and Beth Dagon the house of Dagon As also of Persons I will not insist as some might doe vpon this That Ianuary is not named of Ianus but of Ianua a Gate as being the entrance of the yeare Nor February of Februus but a febribus of Agues being a moneth obnoxious to that disease No nor March of Mars but because things bred therein are martiall and valiant agreeable to the Planet not to the Idoll Mars Now wheras you are displeased that moneths haue their appellations from Iulius and Augustus Caesar Why might not this be indured aswell as the Citie of Dauid or Gibea of Saul 2. Sam. 6. 10. Esay 10. 29. If Places why may not Times be tearmed after men But these names are borrowed from Heathens Did not the Hebrewes borrow the names of their moneths from the Chaldeans Except wee thinke the fourth moneth Tammuz Ezek. 8. 14. was taken from the Egyptians Was not Abib the first moneth surnamed Nisan Tisri the seuenth Ethanim Chisleu the ninth Bull Of these some are appareÌ„tly Chaldean words Lastly whereas you pretend that the numerall names of moneths as the first second c. were thought most conuenient This to bee vntrue you partly now perceiue by the other names attributed to them in Scriptures Also you know that September the three moneths following haue names from number and that in old time Iuly and August were called Quintilis and Sextilis N. To let passe your Heathen names of Dayes and Moneths I proceed to your Popish names by which you honour Creatures and especially Saints I. Religious worship of Saints is against the streame of our Church Doctrine If we praise them and God in and for them If we propound them as triumphant lights and markes of imitation with what viperous teeth can enuy carpe at vs vnlesse the same also doe gnaw out the bowels of the Primitiue Church N. Obseruation of dayes is forbidden by Paul Gal 4. 10. I. Namely as parts of Gods worship or as such necessary workes as without which saluation cannot be obtained N. Two dayes you obserue in honour of the Virgin which you hold as meerely necessarie the Purification and the Annunciation I. Wee ascribe to them no necessitie but of order Now whereas foure dayes were kept in Popery for the Virgin Mary wee haue abolished two First the day of her Conception Secondly of her Assumption the one being blasphemous the other fabulous Concerning the other two we consecrate them not to the Virgin but to Christ whose Conception is remembred vpon the day of the Annunciation and Presentation in the Temple in the day of the Purification as may bee collected both by the Collect as also because wee reckon the yeare of our Lord from the Annunciation Day N. Besides this you celebrate a day for Michael the Archangell whom you make a Creature I. If some of your owne spirit were present they would reproue your method for placing the Virgin Mary before the Angels N. I did it because I suppose you preferre her before them her that sinned before them that were euer sinlesse I. Some doubt not but that all men elect are in Christ his humanitie exalted aboue Angels How much more doth this agree to her from whom did immediately proceed that which was assumed by the Godhead through the personall Vnion Againe Christ tooke not Angels but the seed of Abraham N. The Elect indeed are said to bee equall to Luke 20. 36. Angels wherefore it seemeth they are not superiours to them I. They shall be equall to them in immortalitie as also in that they shall not need procreation Neuerthelesse in some other respect they may exceed them But now that Michael is a creature appeares first by Daniel where Dan. 10. 13. 22. Michael is called one of the chiefe Princes and therfore may not be Christ N. The Hebrew word which you translate Chiefe may be turned former I. First this cannot agree to Christ who is not one of the former but the first Prince vnlesse you make three Princes of the three Persons in the Trinitie which speech will not indure the Hammer of a good construction Secondly neither will it accord with Gabriels relation who had not made mention of any former Princes N. If this your interpretation should be granted yet Michael is but one of the Chiefe not absolutely the chiefe Angell or the Archangell as you seeme to insinuate which as it contradicteth your Communion Booke mentioning Archangels So
all worke vpon that Day I. Were that granted which may not bee because the affirmatiue speaketh of Sanctification the negatiue of rest yet how will you make these wordes I am thy Lord thy God c. an affirmatiue Commandement Considering that in them there is no assertiue charge but only a narratiue claime of Gods right vnlesse by implication of Consequence you frame an affirmation by which kinde of Art you may finde an affirmatiue in each precept N. The sceond thing wee dislike in your rehearsall of the Law is the Prayer inserted by the People betweene euery Commandement Lord haue mercie vpon vs and incline our hearts to keepe this Law I. Is there not a Prayer put betweene euery Commination in Deuteronomie Is not Amen Deut. 27 15. c or So be it a direct Prayer ioyned with an assent Is not this Prayer of the People in our Liturgie directed by the patterne and d Exod. 19. 8. Deut. 5. 27 29 1â— 18. 32. 29. Psal 81. 13. words of Scriptures N. After the Commandements comes the Commination wherein we dislike these words vntill the said discipline may bee restored againe which thing is much to be wished I I haue heard some of your brethren say that these words are very laudable because in them is partly promised and partly wished at least in their opinion that Discipline of the Church which you pretend to be most ancient but wee auouch to bee so new that hardly any of you can agree about the fundamentall points thereof N. At first we hoped some such good motion was in the mindes of them that framed the Liturgie But since that time wee haue found the true meaning of the riddle namely that the intention thereof is only a Popish Lent Penance I. Had you ploughed with our Heyfer and read the words immediatly going before this should haue beene no riddle or Aenigma The wordes are these In the Primitiue Church there was a godly Discipline that at the beginning of Lent such persons as were notorious sinners were put to open penance But you as cunning in compounding and deuiding as hee that left out these words of the Psalme e Psal 91. 11. Math. 4. 6. to keepe thee in all thy wayes haue onely remembred these words In the Primitiue Church there was a godly Discipline and so building Castles in the aire benighted your selues in wandring in the wildernesse of your owne fancies But tell mee doe you dislike our open Penance N. What we dislike you shall know when we come to the Visitation of the Sicke Now there remaine two things The Catechisme and the Homilies The Latter whereof shall be deferred to some fitter opportunitie In the Catechisme these words are most dangerous Redeemed mee and all mankinde by which the errour of vniuersall grace seemes to be defended I. Saith not the Scripture that the benefit by Christ is come to f Rom. 5 18. all euen to iustification and that he died for g 2. Cor. 5. 14 15 all and what difference put you betweene all men and all mankinde N. By all there wee vnderstand all the Elect. I. So here wee may interpret all the Elect of mankinde Againe how are Sinners against the Holy Ghost sanctified by the bloud of the h Heb. 10. 29. 2. Pet. 2. 1. Testament and how are Seducers bought by our Lord N. Some say in Appearance and Profession others say better that Christ died sufficiently for all men but effectually for beleeuers alone I. Your latter answer cleareth all the doubt For Christ his Bloud was sufficient for the Redemption of all Mankinde had they beleeued Others more subtilly answer That as the Law intended to condemne all So Christ purposed to saue all though vpon a different respect And this they exemplifie by the diuers letters of Ahashuerosh and by the resistance made by the Angell but this is as Hest 8. 14. Dan. 10. 13. Subtle as Safe CHAP. XII Of the Sacraments in generall and of Baptisme N. OTher exceptions against your Catechisme because they belong to the Sacraments shall bee handled in them Now therefore from Speech onely wee come to Speech and Action mingled of which are compounded both Sacraments and other Rites Touching the Sacraments in generall wee dislike these words in the new addition to your Catechisme two generally necessary to Saluation wherein you discouer your errour concerning both the number and end of the Sacraments The first may bee thus proued Where there bee two Sacraments generally necessary there more then two be necessary in speciall But the latter is vnsound Therefore also the former I. That your Maior is dawbed with vntempered morter may thus appeare Where foure elements bee generally necessary for liuing creatures there more then foure are in speciall necessary But the latter is vntrue Therefore likewise the former N. Your Maior is doubtfull For this word Which last is not only in trees but euen in Mineralls generally may bee referred to the predicate thus That the foure elements are in generall necessary for all things which partake of Life whither it be the life of Motion of Sence or of Vegetation and so the Speech is true But if you referre it to the Subiect and make foure general elements and more particular besides you will runne within the premunire of an errour I. In like manner must our speech be interpreted Namely that there bee two Sacraments generally necessary for all men But now confirme your Minor for I beleeue you founder in this opinion N. Sacraments may not come by the corrupt following of the Apostles Neither may they be only States of life commended in Scripture But principally they may not want a visible signe or Ceremony ordained of God But the fiue Popish Sacraments Confirmation Penance Orders Matrimonie and Extreame Vnction are such And therefore can be no Sacraments of the Gospell And by consequent there are onely two Baptisme and the Lords Supper I. First your Maior is not so sure as you dreame of For tell me I pray you must the signe of each Sacrament be visible Might not Ahijah the Prophet be partaker of the Passeouer after his sight failed him N. I did not meane that euery receiuer must see the signe but that the signe must be visible at least to some I. And not to the receiuer To him then it is not a visible signe and so no actuall Sacrament N. Some by Visible vnderstand Sensible Namely that which may bee apprehended by any outward sence I. This exposition as it is large and yet true So will it be preiudiciall to your selfe To come next to your Minor First tell me Did Matrimony come from the corrupt following of the Apostles N. That first clause of the Minor is only ment Marke 6. 13. Iames 5. 14. of anoyling taken from the imitation of the Apostles howsoeuer the gift of healing bee now ceased I. Yea but is Anoyling a state of life commended in Scripture
Prayers wee come to the Confessions vttered in the three Creeds that of the Apostles the Nicen and the Atbanasian The matter whereof howsoeuer wee allow yet first we dislike that you vse the often rehearsall of them and seeme to equalize them to the Canonicall Scripture I. Wee hold it expedient oft to rehearse the 2. Tim. 1. 13. Heb. 6. 1. patternes of wholsome words and doctrines of the beginning of Christ and these Symboles wee place next the Scriptures not onely because they are extracted out of them or by reason of their Antiquitie the first of them being penned either by Apostles or Apostolique men but in part also for their perspicuitie and perfection ioyned with breuitie the vtilitie whereof is now discouered by miserable experience For the Grecians at this day by reason of their bondage vnder the Turkes being not able to trauell much in Scriptures or other Learning haue only these ancient Symboles left them as arguments for their iudgement and Monuments for their faith N. Secondly wee doe principally dislike That the Creed of the Apostles is rehersed by the Minister and People standing I. Concerning the Peoples answeres I In the fift and seuenth Chapters haue spoken before both in the Preface and Short Prayers N. Yea but what reason can you render why the People should stand I. The ancient cause thereof was That 1. Pet. 3. 15. compared with Mat. 10. 18 1. Tim. 6. 13. Consider the difference betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Luke 18. 11. 13. illîc situs hîc distantia notatur men might shew their readinesse to professe their faith when they were to stand before persecuting Iudges But now there is an other reason of great vse Namely to aduertise the people that this is A Creed and not A Prayer for then kneeling were more conuenient then standing whereas commonly Children take it for a Prayer by tradition from their ignorant Elders CHAP. XI Of God's speech in the Liturgie N. FRom the speech of the people to God vttered in Prayer and Confession wee ascend vp to the speech of God himselfe to the people declared partly in the Ten Commandements partly by their sanction and that either by threatning or commination or by instruction which is offered either to the younger sort in Catechisme or to the Elder in Homilies In the rehearsall of the Ten Commandements these words are omitted which brought thee out of the land of Egypt out of the house of a Or bondmen Deut. 4. 2. 12. 31. Pro. 30. 6. Apoc. 22. 18. bondage Against which thus I reason No part of Gods Law may be omitted But these words are a part of the Law and therefore not to be omitted I. The proofes of your Maior are impertinent and so commonly the men of your condition do vse to lade their Margins with Texts of Scripture as men doe Cammels till they crie For whereas these Scriptures doe forbid omission in practice or interpretation at the most you apply them to reproue omission in rehearsall But now confirme your Minor and all shall be granted N. First the Hebrewes point these words as they doe the Commandements and number the letters of them among the sixe hundred fiftie three letters of the b In the fiue Bookes of Moses are found written 653. Commandements namely 288. affirmatiues according to the ioynts of the body and 365. negatiues according to the dayes of the yeare Reade for these Phillip Ferdinando the Iew. Law Secondly they seeme to bee the affirmatiue part of the first Commandement whereby we are by implication charged to haue and acknowledge the true God I. Parts of the Commandements are of two kindes Substantiall and Circumstantiall called Sanctions The Substantiall part wee finde omitted in the rehearsall of the Tenth Commandement vsed by Saint c Rom. 13. 9. Paul For I beleeue that these words thy neighbours house thy neighbours wife c. declaring the obiects of concupiscence cannot be denied to be essentiall parts of the precept As for the Sanction we finde it left out in the repetition of the fift d Math. 19. Commandement for so these words are accounted that thy dayes may be long in the land c. Now your first Argument doth only inforce these words to be a Sanction or proeme of the Precept considering the Sanctions of the second fourth and fift Commandements are so pointed by the Hebrewes although with a difference N. It may seeme strange that the second Commandement and the three following should haue Sanctions annexed and the first bee destitute thereof I. The ratifications adioyned to them doe follow them But the confirmation for which you contend doth come before the first Commandement And therfore your argument hath no firme proportion Again this Sanction may be generall to the whole Decalogue Neither can you necessarily proue it to be appropriate to the first precept And though it it were peculiar to the same yet why may it not bee omitted in the repetition especially so farre forth as it particularly concerneth the Children of Israel which only were freed from the iron furnace of Egypt N. We are also deliuered from the Spirituall Egypt of Sinne and Poperie So that for this reason Apoc. 11. 8. likewise it should be mentioned I. When Moses repeateth the Law the second time he omitteth the sanction of the fourth Commandement which was added to it in the first promulgation thereof Namely Gods rest after the six dayes of Creation and in place Exod 20. 1. Deut. 5. 15. thereof doth put the deliuerance from Egypt by which we obserue two things First that all Sanctions are not of necessitie to be inculcated in the repetition of the Law Secondly that this confirmation drawne from the Deliuerance out of Egypt doth pertaine as well to the fourth as to the first Precept Besides when Saint Paul doth rehearse the fift Commandement Ephes 6. 3. instead of the Land of Canaan hee nameth the Earth because Canaan was peculiar to the Hebrewes In like proportion howsoeuer Egypt may spiritually signifie Sinne Popery or rather Hell yet because we haue promises of a better Testament we may omit the mention of Egypt according to the saying of the Prophet Your second argument is ouerthrowne Ier. 16. 14 15. by the first For if these words bee therefore part of the Commandements because they are pointed like them I meane as a Sanction may be tearmed a part accidentall then may they not bee stiled the affirmatiue part of the first Commandement because they are not All the Commandements but the fourth and fift haue two accents in each word they only but one pointed like the Fourth and Fift which are counted affirmatiue Precepts Besides where will you finde a Commandement wherein the affirmatiue and negatiue part are both exprest N. It may be found in the fourth Precept For as wee are charged to sanctifie the Sabbath so are we especially interdicted