English Puritan & Reformed

The Whole Sum of Christian Religion

Edmund Bunny (1540-1619) · 32,144 words · 143 min

The source for this document is https://quod.lib.umich.edu/e/eebo2/A17244.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

The whole Sum of Christian Religion, given forth by two several Methodes or Forms: the one higher, for the better learned, the other applied to the capacity of the common multitude, and meet for all: yet both of them such, as in some respect do knit them selves together in one.

By EDMVND BVNNY Bachelor of Divinity.

It is God that commanded the light to shine out of darkness. who also hath shined in our hearts, to give forth the light of the knowledge of the glory of God, in the face of Jesus Christ.

See thou (therefore) that thou have a pattern of sound doctrine: that thou mayest always be ready, to give an answer to every man, that asketh thee a reason of the hope that is in thee.

2. Cor. 4. a. 6. 2. Tim. 1. c. 13. 1. Pet. 3. c. 15.

Jmprinted at London by Thomas Purfoote, for Lucas Harison and George Bishop, dwelling in Paul's Churchyarde. 1576.

TO THE MOST Reuerende Father in God, his very good Lord and Master, Edmunde, by the providence of God Archbishop of Canterbury, Primate of all England, and Metropolitan.

SInce the time THAT IT HATH PLEAsed the goodness of God, that in our days Religion or the Faith of Christ should be delivered from the chains of darkness, and come forth again with her wonted glory, many of the learned & godly disposed have done their endeavor, to make so plain a way as they could, to bring the same to the knowledge of others. whose endeavor and godly purpose although I gladly grant to be such, as is to be of all men not only received, but also with all dutiful reverence embraced: yet for the truths sake must I needs add thus much thereunto, that although diverse of thē have done very well, yet none hath so absolutely performed the same in all respectets; but that others also may think of helping it forward; & put to their hand to do what they can. Not that hereby I charge any of thē with error in some points of their doctrine: but only that I find not in then so good a Method or manner of teaching, as on the behalf of all beginners were generally of us all to be wished. And although I may seem, in the judgment of some, to make this complaint without any cause: yet have I the warrant of mine own conscience, both that there is cause urgēt enough; & that the complaint ought rather to be made on the behalf of the truth, thē to be suppressed in some private respect. Of this am I sure, that so long as we tie our selves to the very steps or footings of others, neither can we use the freedom of our own pace, neither do we admit the benefit of a better way.

Upon which occasion, as I have been a while since persuaded, that I could not better bestow my labor, to the use of those that would gladly have a ground of religiō, then if I should both contract & interpret the institutions of M. Calvin (who in my mind hath come nerest to his purpose: saving only that he is partly to long, but especially to hard for a beginner); & thervpō set in hand with the work, & accomplished the same so well as I could: so have I since that time, upon further advice of that matter, me self cōtriued the Sum of all religiō (so far as it hath pleased God to prosper the same in my hands) much shorter, & plainer in my opiniō, thē the other by any means might have been brought unto, following the order that he hath left us. and because the methods or forms of compacting religion together that yet are forth, are not (as I take it) come to that perfectiō that were to be wished: therefore have I straitly followed none that yet is extant; but coasted over to the aūciēt high way, so nere as I could aesteming religiō so precious a thing, that no mā cā bestow his labor better, thē by adorning it so much as he can; and by making it plain unto others: whether he shall do it by the level of those that have written before him, or by some other way of his own; so long as in substance he never swerveth from the ancient truth.

The misliking that I have of those other Methodes that yet are given forth, is not so absolute as some may take it: and, in effect, is no more but this. Of Methodes we have two principal sorts. The first is the same which goeth by the order of the Catechism: the other, that which the learned do (for the most part) follow, in their Institutions or common places of Christian religion. That kind of Method that followeth the order of the Catechism, doth in deed disclose unto all, after their manner, what is meant by the ten Commaundementes by the articles of the Faith, and by the Lord's prayer: and by occasion thereof, doth also discourse of all Religion, in such sort as occasion there is offered. But seeing that the matter of these doth very much mingle together, the treatise that shall go by their level, must needs come short of a perfect Method. Nevertheless, they do very well geeue forth the true sense of the chiefest points: and because these three things before recited are in a manner the only books of the common people, they are no doubt in that respect to singular use, for that they open those things unto them. That which the learned do commonly follow in their Institutions and common places, doth come much nearer to the nature of a just method; but yet doth not fully attain thereunto, so far as I am able to judge: many of thē discoursing but of particulars, not sufficiently tied together; and the others following so much the received order, that they also do not aptly enough sort every menbre to his proper place. examples whereof I could give ynow, but that so doing I might be tedious. my conclusiō therefore shall be this, that although both these sorts are to very good purpose, & do very well disclose unto us the very substance of Religiō: yet for the Method or manner of delivering the same; they have yet so far missed the mark that they shot at, that there is row me for others to stick betwixt them & the mark, who soever cā hit it. & although it be an easier matter to find that there is winning, thē to shed those that are gone before: yet what should let, but that everyone may do his devour, howsoever it shall fall out in the ende.

As for me self, although I know my skil & judgment to be but mean; yet me think I have espied a couple of ways, whereby religiō might be given forth some what more orderly thē yet it is. And because it hath pleased god to bring the same to my knowledge, I thought it my duty to impart the same unto others, not only that I be not found, to have hid̄ my talēt: but also to the end, that such as God shall better furnish, may put to their hands and help it forward.

The former of those is somewhat higher, & such as doth not easily come under the capacity of the common sort: for that throughout the whole discourse, it doth ever set by mā, & gathereth all, whatsoever is done, & the glory thereof only to God. which kind of teaching, though to us it be harder, yet is it (in respect of the cause it self) a great deal more natural, and hath his warrant in the word of God.

The other is of an easier kind, & passeth after the same manner, that the holy ghost we see doth use, when he submitteth his speech unto us, & applieth his talk to our capacity: ever directing the talk unto man, & making him as it were an agent in all those matters that belong thereunto. which kind of teaching the common sort do accompt more meet for them.

Howbeit in my mind it is much better to have both together, thē to have either apart by it self. First because the nature of the cause is such, as that either of them doth often̄ give a very good supply to the other: & ech of thē so linketh with other, that they cannot well be parted a sunder. Then also, because all men are not always beginners, but many pressing on to further perfection. some coveting no more but to crepe below: others desiring to get somewhat higher. some having so weak a sight, that the sun best liketh thē, when clouds intercept the brightness thereof: others lōging to have those clouds break, and to enjoy all the whole brightness, that the sūne is able to yield thē. which two no doubt were the very causes, that the holy Ghost hath so tempered his speech, that ech of these may ever have whereon to feed.

In which respect, thus much I have to desire of both, that either of thē taking what is their own, or prepared for them, they content them selves that others also may have their portion. Those that are stronger, and able to walk the harder way, may so bestow thē selves if they list. But yet in the midste of their strength, let them remember, that some others are weak: and so not be grieved, that the weak also have to serve their turn. So on the other side, the weak must know, that others are strong. if them selves may have what is meet for them, they may not repine, that others have a lesson beyond them. Let everyone take his own to him self: the rest let him gladly leave unto others. Let God be good and gracious to all: let him provide as well for the one, as for the other, let him sojourn on the earth, with those that are not able yet to rise higher: and let him take up those with him, whom his wisdom hath framed meet thereunto.

These causes therefore moving, I have thought good to couple these two methodes together, to set them abroad, and to present your Grace therewith. and, if it please you, the one for your fare-well from the See of York: the other, I say not, so much to the welcome unto the other (let those do that, that have gained thereby) as that, although your Grace be now removed from us of this your former province of York, not only in person, but also from the peculiar charge thereof: yet that your Grace would ever be ready (as we nothing doubt but you will) to do us good as occasion shall serve. How good opportunities your Grace hath to do good unto many, as others do very gladly behold them; so yourself also may so far unfold them before your eyes, as best may encourage you ever to take the advantage of them. First how much God hath done for you, and what good gifts he hath laid up in you, to the use of his Church here with us, it is a thing better known, then that it needeth any report of me. But this may I say, that her Majesty that occupieth the place of God next under him in these her dominions, hath not been behind in clothing with honor these good and commendable graces of God: advancing you to so high estate, that using the opportunity thereof, your Grace may do very much good, not only where your proper charge lieth, but also throughout the whole Realm. The favor of the people (generally of the better sort) so embraceth the same, that whence your G. departure is made, thence do we hear cōplaynts of loss: whither the advantage is fallen, there do we see tokens of joy, & a countenance of a gain obtained. These are no small helps of doing much good. when wisdom & zeal are both at home to order and govern all things aright; whom the authority and favor of the Prince doth so well accompany & commend unto others; to whom the people are so well affected, that they gladly like of, and embrace his doings: that man may do much; and is well encouraged, not to spare for any pains to be doing good. and as on the one side it would be offensive to the justice of god, and therewithal provoke over grievous a vengeance, to overslip such opportunities, when as the Church so much doth need, that they should be taken: so on the other side, it is a thing so welcome unto him, to see all his talents put to such use, especially when the case doth more specially so require, that he crowneth the same with everlasting peace.

God be thanked, that we have the Gospel among us, so well as we have it: and I pray God we may long enjoy it. Nevertheless, whosoever examineth the matter more narrowly, me think, he may find, that the Scepter of Christ's kingdom, is not so advanced among us as were expedient: but rather in some • hinges caused to stoop, and restray • ed more, then is seemly for the ma • estie of it. Religion with us (I fear) may be in case of that plant, that for a • hile having harboured Jonah, was stro • ē to the ha • t with so naughty a worm, • hat quickly it withered, & left him again to the heat of the sun. Sure I am, that there is work enough to be done, to occupy all. Let those therefore that si • at the stern, take heed least if now while they draw to the Rocks, they correct not their course, it be ere long to late for them to wish they had done it

God continue and increase his grace towards you: give you eyes, ever to se • what is to be done; strength, and readiness, to perform the same: now to repair the ruins of Zion, and at length to rest in heavenly Jerusalem.

Your Graces most humble servant in Christ Edmunde Bunny.

The Preface to the Reader.

HAuing already made declaration of my purpose and meaning in setting forth these two Summes of Christian Religion (as appeareth in the Preface that goeth before) I shall not need; gentle Reader, to recite any part thereof again unto thee. Nevertheless some things there are, wherein it shall not be amise, to direct my pen a little to thee.

First of all therefore I nothing doubt, but that some there will be, that will hardly like, that Religion should be given forth after the manner of these two Methodes. Because the former doth so precisely put by man for any agent in those matters, and gathereth the whole glory of all only to God: the other, lying within the bounds of the ten-Commaundementes, will seem unto them to be no more but only some parte, in no wise the whole by any good order. Thou therefore perhaps wilt loke, that I should join hereunto some defense of my doing. and in deed I do not deny, but that, not only the eyes of the common multitude do as yet remain so dazzled, that they are not able to perceive either of these very plainly: but also, that certain hostile minds cannot in any wise be content to yield to the former of them, or, in these matters of spiritual glory, that they should have none, and God should have all. Howbeit, because I will not be tedious to thee, I will hold of my hand from that kind of labor, and say no more but this only: that whensoever it shall please God to open the eyes of the one, and to kill the cankre of pride in the harts of the other, then shall they also plainly perceive, that they have here no cause of misliking. Tyl that time, we leese but our labor, if we look that the blind should see; or that the proud should freely give all glory to God.

An other thing, wherein I thought it somewhat needful to content thy mind, is to prevent a doubt, that otherwise might happily arise unto thee. For I think thou will • look, that I should have furnished my Margent with so convenient a number of Scriptures, as were sufficient to confirm the truth that is here set down: as it is the manner of many to do. as touching which matter, thus much I say, that I do accompt such dealing, then especially to be needful, when we deliver such points of doctrine, as are hardly received of everyone. For who seeketh proof in a matter that is apparent enough? Seeing therefore that in these two treatises I write no new thing, but only gather to another Method such things as others have already sufficiently proved; and are now (almost) of all men received, that have a good will and love to the truth: I wote not, howe I might have given an accompt unto God, if either now I had bestowed my time therein, when I have other more needful business; or should have kept in this that I have done, until • eysure might have served to have done the other. Nevertheless my purpose is, if it shall please God to give me strength • nd opportunity thereunto, and if none other shall well prevent me, not only to • estowe some usual number of quotatiōs on it: but to geeue the attempt, to reduce the whole scriptures thereunto, & the effect of every member thereof to some part of it. that so it may be a more profitable method to those that shall study it more exactly. But as I am not able as yet to do it (especially till I have got̄ some other things out of mine hands) because I know the work will grow to a great labor, & require no small quantity of time thereunto: so I do not think it best in any other respect, to be so hasty for that matter. that so I may win a further time of deliberation of the method it self. trusting that time, and the help of others, shall at length bring it to better perfection: and so make it meter to be furnished with quotations. In the mean season, since now I have not opportunity to do it as I would, or to mine own cōtentatiō, I can be very well content altogether to hold off my hands from it. if any others to their private use shall in their reading, sort the scriptures & other good authors thereunto, on their behalf, & to their encouragement, thus much will I not stick to say, that, unless • I be far deceived, their pains shall return with so happy increase, that ney • her shall they ever repent them of it, nor • asily find, howe they might otherwise • aue bestowed their labor to much bet • er purpose. And whensoever a student • hal find any part of all scripture, or of any • there good author, or any example or te • timonie of others, that cannot aptly be • educed, to some parte of this method, • hen let him be sure of one of these two, • hat either the method is imperfect, • r else him self doth not understand • t. which sorting of the Scriptures • hervnto, will also he a very good way to • erfect the method. For so sone as we • ght on any place, y ^t we cannot perceive • o come within the cōpass of it, then fin • ing out where it ought to be, we may be • old to conclude, that in that place it 〈◊〉 imperfect. But so far as me self can • et see, I am not advised of any parte of Scripture, that may not very aptly be re • uced to some parte or other of this me • hod. Neither could I content me self • ith it, till I had brought it to that order.

And therefore to speak something more • irectly of the use of it, I trust that the use thereof may be double. whereof the first is universal, or common to all that have no • yet attained to sufficient knowledge of the Christian faith. And that is this; to geu • thē a general sight of all religion, & to lay in them the foundation of it. For my hop • is, that whosoever shall well digest these two little books (a thing we may see of no great labor) he, by the help thereof may be so well grounded in Christian religion, that there cannot lightly be moved a point of any great importance, but that he shall be able to go to the truth thereof and to see the place whence it doth arise to the better confirmation of his judgment therein: as also it shall ease a good part of y ^e pains in reading y ^e holy scriptures, y ^t otherwise would be found therein, whosoever shall first be grounded in y ^e whole body of religion, either by these, o • by any other to the like effect. The other use hereof is more special: but such as is of good importance. It doth appertain to all those, that specially shall give themselves to y ^e study of Divinity. For whosoever shall so do, they shall find it a thing very needful, not only to have a notebooke, whereinto they may gather the flour of their reading, and the titles thereof prescribed unto them: but also to have those titles so to be devised & disposed, as may be aptest to comprehend the thing that they seek. and therefore many have labored to gratify students in this behalf: & in that respect have deserved very well of thē. As touching which matter, I for my part do not see, how a student of Divinity might better furnishe his note-book with titles, then to set down the menbers hereof in order as they follow: doing the same with advisement in choice, and leaving to everyone such as a proportion of space, as he shall guess y ^t matter will need. No matter of diffcultie (to speak of) to such as know what a note-book meaneth. And my trust is, y ^t there are not many matters of importance, not only, not • n the scriptures, but also, not in the doctors, or in other good writers, appertaining to the substance of religiō, that may not aptly and naturally be referred to some such title as is contained in these two books.

For the better accomplishment of this matter, as also for the better provocation of all others to search out the sense of these little books, I have annexed hereunto such a demonstratiō thereof & so lively a representation to the eye of y ^e principal parts, & of every particular point contained therein, as I was able to devise in so small a rome, expressing y ^e former book under y ^e form of a tree root; and the latter by a couple of other trees. The former have I made the root, for that it is by nature the very ground work of the other: as may appear in the opening of the first commandment. In which Roote every principal Master-Roote doeth express the chief and principal partes of the whole discourse: as also the lesser do betoken inferior members, even to the last and lease of all. And as for the Trees, my meaning is this. the one of them representeth such things as are forbidden by the commandments, & therefore is called the tree of death: the other, such things as they require, and therefore is called the tree of life. The root aforesaid, diversely taken, is root unto both. For the ignorance of those things y ^t it containeth, is root unto the tree of death: and the knowledge of them, the root unto the tree of life. And therefore have I somewhat bared y ^e roots of both these trees: y ^t (so far as y ^e discourse thereof doth lead) everyone may see it to be the self same root, y ^t before is described. This also I have provided both in the Roote, and in the trees, that there be neither mo, nor fewer divisions or branches of any, then there are several partes or menbers in the discourses that belong thereunto: nor otherwise growing or issuing forth, thou the divisions or menbers of these discourses do arise one upon another. As it shall be an easy matter for those to espy, that will confer them and the book together: so that ever they remember to keep this order, (which I have continually observed) to begin at their left hand in all Diuisions, and to go to the right.

Which that they may the better find out, I have not only left my trees without either fruit or leaves (as in deed the tree of life hath seldom any store of fruit among us: & then why should not the tree of death be so much the rather spoiled of this?) that so the Braunches them selves may better appear how many they are & how they arise: but also have added certain letters both to the Roote, and to y ^e Trees to bring y ^e demonstration & the books together. that so, not only those that will more diligently study religion, may sooner espy what titles to choose: but all others also, that will but read these books with advisement, may better perceive, what pointes religion giveth forth unto thē to be considered. But herewithal must they know, that this demonstration doth not extend to the Preface, conclusion, or marginal notes in either of the books: nor to those things y ^t in the text are added to the second, third, fourth, & fifth commandments, in y ^e latter book. Otherwise there is not (to my remembrance) any one menbre of either of these books, that hath not his proper demōstratiō, either in y ^e root, or in one of y ^e Trees: and that in such sort, as I trust will be welcome to the diligent reader, for the light y ^t it doth carry with it. As also I dare be bold to say thus much, that if any of those that love imbrodering or nedle work, shall think good to borrow their flowers or Braunches hence, sure I am that the best of us all may here have inow, to put in napkins to wipe our noses.

As for the songs that are set hereunto, they do so resemble y ^e matter it self, that everyone may see my meaning therein. The former of them is made upon y ^e song of the Angel that brought y ^e shepherds word of y ^e birth of Christ, giving y ^e glory of that our redēptiō only to God: a thing that cometh very near to the argument of the former book. The other goeth upon the sense of y ^e ten-cōmaūdements, & doth more precisely comprehend the effect of y ^e whole latter book: teaching the way that we should walk. Seeing therefore y ^t sometimes we are naturally bent to refresh our selves with song, & some, not only are desirous to sing by thenselves, but also covet to have others to sing with thē, and therwithall to have such recreation as the harmony of music can bring thereunto (which is veri much to most mens nature) whereas before I had a note of a friend of mine in four parts, which well agreth to this kind of making, and is not unworthy of the author of it, I thought it good to set all those partes down to the one, and to procure the like for the other: that, if so it shall please thee, thou also mayst have the use of them. and if thy heart shall go with thy song, then dare I promise thee, that god him self shall like thy melody.

These (gentle Reader) are the things that I had to imparte unto there. These if thou take with the books them selves, thou hast therwithall my whole meaning. Of what accompt it shall be with some others, as yet I know not, so also I care not. But whosoever shall give forth better, I shall be as glad to receive that, as I was ready in the same respect to publish this. God give us all grace, to be thankful to him for this great light, that it hath pleased him to command, to shine out of darkness in these our days: and while we have it, to walk as becometh the children of light. The night (me thinketh) approacheth near, then shall we hardly be able to walk. Time must be taken, when time is offered. for time will away. And so in the Lord I bid thee heartily well to fare. this 20 of April. 1576.

Certain other aduertisementes to the Reader, of some notes to be set down, and some faltes and points to be amended, before that he read the book it self, so to make him to understand it the better.

In the first book.

Fol. 1. b. lin. 4. put out, by. 2. a. in the title where as it is Son, it should be Father.
2. b. li. 21. for Thirdly, that he is &c. say, Thirdly, that in the Godhead, &c. as it followeth: and so strike out those 3 lines betwixt.
3. a. li. 14. for Fifthly, that &c. say Fourthly, and last of all, that. &c.
line 21. strike out Sixtely and all that followeth to alteration, four lines in all.
fol. 8. a. lin. 22. make a full point at him.
10. a. li. 14. for his, put in God's.
10. b. lin. 17. for the, put in these.
lin. 21. put this point, at murder, and remove that part of the parenthesis, to life in rhe next line.
11. a. li. 5. and 6. thus point it, to god, he &c sin: yet &c
15. a. 15. point it thus, adoption;
15. b. point it thus, li. 9. Jews,
lin. 11. estimation: lin. 13. ensuing:
Fo. 16. a. for world, point it world:
17. a. in the title for the holy Ghost put y ^e Son: for 19, put 17.
18. a. for fo. 20. put fo. 18. li. last, for them. put them:
18. b. lin 21. put our after touching.
19. a for 17. put 19. and in the margent against the sixte line, thou must put a note, that that treatice which lasteth till the end of the third page, comprehendeth y ^e whole discourse of the sconde book.
19. b. li, 1, for of y ^e Son, put of God the father, the Son,
lin 11. for man on the. &c. put, man, & all other creatures in heaven, earth, and hell on the one side; and all fantasies of our own brain on the other &c.
20. a. for 18. put 20.
21. a. lin. 12. put, worketh it in them.
lin 18. for inward: put inward;
22 b in the margent for cases put causes.
24 b lin 8. put, of ill; lin. 12. nothing;
25. a. put them (when
26 a lin. 21. you may put this note in the margent. Fol 19 a b 20 a. But afterward more largely in the seconde book, in the Tree of life. b. against the fourth line you may set this note in the margent: Which also are more largely set forth in the next book in the Tree of Death.
lin. 15. for put by man &c. say, put by either the creatures of God, or so much as their own fancies, that so &c.
27 a. lin 2, for selves or other, put selves, or others
b. lin. 20. for setting, put settling.
29. for 31. put 29.
b. The text of Scripture appertaineth not to that only place, but to y ^e whole book, and should have been set last of all.

In the second book.

30. after the text of scripture, in such books as books as have not the place quoted, put in Eccle. 13. d. 12. 13.
31. for 29 put 31.
b lin 21, for Region, put Religion.
33 lin 9, for selves; point it selves.
b lin 7, spring:
34 a lin 10, at It req. begin a new section.
20. Saints:
21, selves,
34 b, in the title, The first Commaundemente. Which fault thou must amende once more in that commaun. and twice in the seconde.
35, b, lin, 1, for mankind on &c. put in, mankind, and all other creatures on the one side; and all conceits of our own, on the other, We give &c.
In the margente read, mankind and all other creatures on the one side, that others, &c.
39 b lin 6, for law, put law;
40 a li 8 for as put and. blast line, for Eercises put Exercises.
43 b, in the 12 line of the note put sense.
44 b, lin 6, put out in.
46 b in the note lin. 24. read thus, nor to them neither,
47 b. lin 2. done:
49 a lin. for. put: lin, 15, these. lin 16 this, lin, 23, for ben, put bent.
51, b, for rest. put rest;
52, a, lin, 15, for, put.
53, b, in the margent, lin, 29, for both in &c, put in, the Braunches of both the Trees that bet. &c.
55, a, li, 4, for; put: li, 5, for the seconde; put:
56, a, lin, 20, for: put.
62, b, lin, 24, for L put l.
64, b, in the title for sixth put seventh.

A SHORT SVMME of Christian Religion under the consideration of the three persons in the Trinity, the Father, the Son, and the holy Ghost.

Isa. 44. d. 24. Mat. 28. c. 19.

I the Lord do all things me self alone. Go ye therefore, and teache all Nations, baptizyng them in the name of the Father, and of the Son, and of the holy Ghost.

A short Sum of Christian Religion, under the consideration of the three persons in the Trinity, the Father, the Son, and the holy Ghost.

AS it is very true that God only is the Lord, and the only doer or worker of all: so may y ^e whole body of Christian Religion be given forth in such a method or form, as that the whole glory of all may well be gathered only to him. In so much that as there are three distinct Persons in the Godhead; so likewise may the effect or sum of all Religion be distributed into three such principal partes, as may very fitly be sorted to every of them: and so, the whole glory of all, left only to God. And those principal parres of Religion which we mean to attribute, one to the Father, another to the Son, the third unto the holy Ghost, are; First the secrete purpose of God; or, what he should mean in ordering this world and all things therein, in such sort as he hath: secondarily the bringing forth of that his purpose, or the manifestation of it: thirdly by the working of the same in others; directing, or framing all things to the due accomplishment thereof.

The Person of the Father.

VNto the Person of the Father I attribute the secrete counsel, or intent, or purpose of the Godhead, as touching his ordering this world and all things therein, in such sort as it hath pleased him to ordain them. Which purpose of his was (as the sequel thereof, and many places of scripture declare) to make known, not man, or other creatures; but only him self. As touching which knowledge, or making of him self known, there are threee principal things to be considered. First, what manner of knowledge of him it is, that he would give forth of himself. Secondarily, in whom he would be known. Thirdly, and last of all, by what degrees he would have this knowledge of him to be in man.

As touching the first and principal of • hese three, we have to consider that it is not that absolute, or most full and perfect knowledge of him, which can be in none • ut only in him self: but a certain me • iocritie, or such as might come under • ur capacity. For that he meant not to give forth that absolute knowledge of • im in the workmanship of this world, • t may sufficiently appear, for that, nei • her is the workemanshippe of this world a sufficient demonstratiō of it: nei • her are we of that creation or nature, • hat we are able so much as to conceive • t. That I deny the workemanshippe of • his world to be a sufficient demonstra • ion of it, the reason is this; because it is • f so small continuance, that it cannot • herein express the eternity of the God • ead: and of so small compass, that it can • ot therein express his Vbiquitie, or vn • easurablenes.

That I deny us to be of that capacity tha • we are able to conceive it, the reason is, because we can in no wise be able cythe • in the shortness of our days to measure his eternity; or in the narrowness of our understanding, to comprehend him tha • is Infinite.

The mediocrity of this knowledge tha • I speak of, or such as may come vnde • our capacity, may for a further playnenes sake, be distributed into these three parts the first of such things as most properly concern the person of the Godhead. th • seconde of certain other excellencies which are somewhat further of from the substance of his person. the third o • such things as concern his will and pleasure.

Of the first sort are these, First that there is a God. Secondarily, that there is no other but He alone. Thirdly, that he is not of any set compass, bodily shape, o • earthly nature: but Infinite, Spiritual, and Invisible. Fourthly, that in the Godhead there be three distinct Persons. whereof the first is of the Father: under which we consider the Godhead as he is in his own nature, not yet being made manifest, or declaring him self. The seconde of the Son: under which Person we consider the self same Godhead made manifest, or opening him self to be known of others; who therefore is called the Speache, the Image, and the Son of the Father. The third of the holy Ghost: under which we consider the self same God, but working in others, that the Father may be known in his Son, or (which is the same) that the Godheade may be seen in his Image. Fiftely, that these three Persons are but one, and the self same God: for that there is none that can express the Godhead, or bring to pass that he be know̄ in others (which are the properties of the Son, and the holy Ghost) but only God, and the selfsame which in other respect is the Father. Sixthly, or last of all, that the Godhead is Eternal or Euerlasting: that is, hath ever been without beginning; can never have any ending; neither yet any change, or alteration.

Of the seconde sort, that is, of those other excellencies, that are ever somewhat farther of from the substance of his person, and yet can never be separated from the Godhead, are very many: but yet are such, as may very well come under one chief and general title; which is of his most excellent majesty, or incomparable glory. and this inestimable glory of his appeareth two manner of ways. Firste, because him self is incomprehensible: then because he is of unspeakable goodness. Incomprehensible he is found to be, for that he is, not of bodily shape, earthly nature, or set compass; but invisible, spiritual, and infinite. Good also he is two manner of ways. first in him self: then towards others. In the former respect he is sound to be good, for that he is full of all perfection: most holy, moste mighty, most riche, and ever-lasting. His holiness is such, as that neither is therein him self any steyne, or possibility to fall thereinto: neither can he like of any sin in others; neither in the worse, not in the better. As touching his power, there be two things to be considered. howe great or large it is: and, what are the branches thereof. The largeness of his power appeareth in these four points. that he made, mayneteyneth, and guydeth, what so ever creatures there are in heaven, on earth, or in hell: hath all things ever before his eyes, whether paste, present, or yet to come; whether open, or hid: hath all powers subject unto him, in heaven, earth, and hell: and him self is almighty, or, so fully able to do whatsoever standeth with his good pleasure, that worthily he may be termed (as in deed he is, and none but he) the only Lord, or Master of all. The branches of his power, are these two. his unsearchable wisdom in diuising, and ordering of all things: and his invincible strength in bringing to pass, that every thing falleth out, as his wisdom before ordained. His Riches or treasures are most inestimable, for that him self alone hath all good things in his own hands: whether Bodily, or Ghostly; momentaine, or eternal. Eternal or ever-lastinge needs must he be: for that he never had any Beginning; never can have any ending; neither yet is subject to any change, or alteration. As touching his goodness in the other respect, that is, as it issueth forth towards others, there be two principal branches thereof: his justice, and mercy. Unto his justice it doth appertain, that he is Ielous on his own behalf: & Righteous towards others, that is, true in his sayings; upright in his judgments; in his vengeance severe with convenient moderation. Unto his mercy do appertain these three: his patience or suffering, when the offense is either great, or else deserveth speedy vengeance; his free pardoning; and all other his favorable dealing. His favorable dealing stretcheth to all, but by diverse degrees: very much to all inferior creatures; much more to all mankind; but most of all to his chosen people.

Of the third and last sort are such things as appertain to his will or pleasure. which will of his hath a double consideration. First, what it is in it self? which is for the most part unknown unto us: but yet is the rule of absolute equity. Then what it is towards others, that he would ordain to guide according thereunto. which also is declared to us two manner of ways. First Summarily, or briefly: then more at large, or more particularly. Summarily his will is set forth unto us in the Ten-Commaundementes, and in other abridgementes, or short sums. Which kind of teaching he sometimes useth, both that it may the better appear what is the effect of particulars; and better remain in fresh remembrance. More at large he instructeth us in the same, throughout all the Scripture besides: and that to this ende, that we may the better understand those short sums; and know howe much matter there is in them, if they be rightly understood.

As touching the second, that is, in whō he would be known, we have to consider, that this glorious knowledge of him can never go out of him self, until he have made wherein it shall shine; and him self cast thither, or thereupon, or thereinto rather the beams of his glory. And we find that his purpose was to have two sortes of creatures, in whom this knowledge of him should be. Some there should be, that should have it but printed on thē: and so should be in steed of books unto others. as all other creatures are besides man: whether they be Celestial; Terrestrial; or Infernal. Others there should be, that should not only have this knowledge imprinted on them: but also should have the same in such sort invested or grounded within them, that they should have power, both in them selves, and in others, to behold the Godhead. Of this sort (keeping within the bounds of y ^e workmanship of this world) we find none but mankind alone. But as he would have this knowledge in man, so it is therwithal to be known, that in some (to whom it should be to less use, whō we term Reprobates) he would have it but in very imperfect, and confused manner: in others (the chosen I mean, y ^t should reap thereby everlasting blessedness) he would have it more soundly, & in greater perfection.

Concerning the third and last, that is, by what degrees his purpose was to have it in those that should have this knowledge in them after the sounder and perfecter manner, we find his purpose to have been, that in this world they should have it more darkly; and yet in great certainty without doubting, and ever increasing to a clearer light: in the world to come they should have it more clearly; and in as great perfection and glory, as possibly may be in such a Creature.

The Person of the Son.

VNto the Person of the Son we attribute, the bringing forth of this his purpose, out of the bosom or secrete counsel of the Father; or, in what sort it is made manifest. as touching which we have more specially to consider these two things: first, what is that work wherein he hath made him self known: then, what are the principal partes thereof.

Concerning the former of these two, it is to be known, that we have to cast our eyes but to the workmanshippe of mankind, and of all other Creatures that are ordained to the use of man. For though it should be so, that he had many other worlds besides this of ours, and many other works as fair, and fairer then this: yet this only, and none other is ordained to us, wherein he will be known unto us.

Concerning the other, that is, to find out what are the principal partes of this manifestation of him self, this is a large and a worthy matter. And the parts thereof are these three; the beginning: the continuing: and the finishing of it.

That we may the better see in what sort it was begun, there are four principal things to be considered. First, howe he made the world and all things therein, before that ever he made man. Secondarily, in what sort he made man. Thirdly, howe he dealt with him, after that he had so made him. Last of all, howe God having finished all that his work, rested the Seuenth day, and hallowed it.

The first of these is, not only an example of his Prouidende, providing for us before that we were: but also, an argument of his goodness, preventing us; because thereby we perceive he loved us, before that ever we could deserve any jot of his kindness.

The seconde leadeth us to consider, what kind of one he made us, first in Body; then in Soul. As touching our Body or earthly nature, he made man of an homely piece of earth. Which is, a sufficient proof of God's power: a preservative against pride that might arise when he should behold the excellencies wherwithall shortly after he should be endued: and a figure of the excellent work of Redemption, that afterward should be raised, out of the base estate of the flesh, or manhood of Christ. The woman he made of a rib taken out of Adams side being cast asleep. Which is, a singular prepratiue truly to love: and a figure of the Church of God, which is, and can be none other, but only it, which is raised out of the passiō of our Adam, Christ. As touching our Soul, he endued both the man and the woman with notable excellencies (so to make them a more lively image of him self) as may appear by these four things. First, that he made it to endure forever. Secondarily, that he furnished it with a notable light of knowledge, not only in these inferior matters of the world, both natural and civil: but also with whatsoever appertaineth to the true worship of God, or to his spiritual kingdom. Thirdly, that he made him clean without any steine of sin; and fully able to fulfill the Law that afterward was given, or, to follow the rule of perfect righteousness; in deed, word, and thought. Last of all, that he left him in so perfect freedom of his will, that both he might still have done good, till of his own accord he had turned aside: and yet, that when as it should come to pass, that needs he would, he should both leave the way of righteousness and peace; and fall away to all iniquity, and to a moste wretched estate. so, both to keep him self without steine, when man should • fall: and to make a way to the declaration of his Justice and mercy.

The third, that is, the consideration howe he dealt with man after that he had made him so excellent a creature, resteth in two principal points. first, howe he doth before prepare him to bring forth the force of those his excellencies to the keeping of his Commandment, when it should be given: then, howe he giveth the commandment it self. Cōcerning the former of these, there are three points that belong thereunto. For first he gave him the use and sovereignty of all other creatures, that he might the rather, never turn aside his obedience or service to them: and have therewithal both to provoke him to the service of God; and also to maintain him therein. Secondarily he gave him to understand, that he was a most blessed creature, both by the place wherein he set him, that pleasant Paradise; and especially, by the Tree of life that he left him, which Tree of life was left unto him to feed on, as a Sacrament of his blessed estate: and that, in the midste of the Garden, ever to be before his eyes. Out of both which, man might have gathered, that he was marvelous much beholding to God: and that, although now he stood, yet in process of time he might fall. Last of all, he fenced him about with the exercise of bodily labor; giving him charge to keep and dress the garden. out of which also he might have gathered, not only that labor was a needful exercise for him: but also that he had need to preserve him self in the estate that God had given him. As touching the latter of them, that is, the giving of the Commaūdement it self, we have to consider three things. Firste, what the Commandment it self was: that is, to forbear one tree, that it pleased God to exempte. which was but obedience: and that, but in a small matter. Then how he directeth him to keep it. which he doth, both by denouncing unto him most certain, and extreme wretchedness, whensoever he should break it: and therewithal interpreting the name unto him, that otherwise might have been very dangerous. Last of all, seeing that there is no service of God, till a commandment be given; and as yet this commandment was not given till this present, that here is another argument, that the goodness of God ever preventeth our deserts.

The fourth and last, which is, how he rested the seventh day, may first of all be a figure of our rest in Christ: in this world begun; finished in the world to come. Secondarily, it is an argument or pledge, that we are sanctified, not by our selves, or by any other: but only by the Lord him self. Thirdly, it ought to be an example unto us to do the like: so to take time; to the consideration of God's works; and to other godly meditations. Last of all, it may be, that God thereby would signify, that he did then hold off his hands; and gave room and leave to the Temptor.

Having seen howe it pleased God to begin, now have we to seek out, howe he went forward with the same, or the continuance and process of the matter, or of this work so begun. In which there be two principal pointes to be considered. first in what sort he brought to pass, that man fell away from his innocence, and happy estate. then in what sort he brought in the work of redemption, or y ^e remedy ordained before.

In the former of these, there are five special points to be considered. Fyrste, what the estate of mankind became thereby. as touching which, we have to know, that first concerning his Soul the principal parte of him, his natural gifts were not clean lost: but very much decayed. as for his other excellencies which we may term Supernatural, first his Immortality was pouldred with eternal torments. and as for the rest, first them selves were so clean lost, that for those pointes there remained in man's nature no goodness at all. then also in place of thē he had, for pefect knowledge, stark blindness, and error: for ability to fulfill y ^e law, not so much power left, as to think one good thought, but was fully replenished with all iniquity: for freedom of will, most miserable bondage of y ^e same, & therein the power of Satan wholly advanced. Then also to come to the body, it became most miserable. partly in this world, both in it self, by disfigurings, distemperature, diseases, griefs, & natural death; and by y ^e curse that was cast on other creatures, that were for the use of man: but especially in the world to come, being subject then to everlasting wretchedness. Secondarily, that this wretched estate was from our first parents derived to all their posterity: and three reasons may be given therefore. First, because they stood for us all, to have and to lose, for us or from us, whatsoever was bestowed on them. Thē, because the sin was so great, that it could not be sufficiently punished, unless it were cast on their posterity also: especially, if we cast our eyes to the absolute perfection of his holiness and righteousness. The third and last, because we have experience, that the said corruption is invested in us. Thirdly, whether God were the worker of this their overthrow or not. Concerning which it is to be known, first, y ^t he did it: and that it must needs so be, for y ^t there is no other agent, or working pour in all y ^e world, but his alone. then, that he did it not immediately by him self: but by his executioner the devil; and the ready inclination of man himself. Fourthly, to what ende he should do it. which was, to work forth y ^e purpose of the Father; to show forth especially, both his just vengeance on those, whom he would not vouchsafe to raise up again: and his mercy on those, whom he would recover. The fifth and last is, to search out, how this work may be attributed to God, and yet he not made thereby the author of sin. Concerning which it is to be known, first of all, that all the works of God are so righteous, & him self so well able to answer for him self, that neither cā he do any ill; neither doth he need our defense. Then also, that whereas in all things that are done, there is a double consideration, one of the deed it self; the other of the quality, or form, or manner of it: to distinguish betwixt the two, bringeth a sufficient light to the matter. so that ever we attribute the deed it self, without any exception, to God alone (as in murder) the bereeuing a man of his life: the quality, if it be good (as the lawful putting a man to death for his deserts) to God also; if it be indifferent (as in natural death) to the course of nature which God hath set: which notwithstanding ever is at the beck of God. If the quality be ill (as unlawfully to take a man's life from him) and so might seem to streyne the deed so far, that if the deed should be adscribed to God: he also should be the author of sin, yet are these two things therewithal to be known. First, that as it is the work of God, he ever hath some other quality or form appertaining thereunto that is good. Then also, that the ill quality or form of the ill deed, is not either eternal with God (because the devil him self the author of it, was him self the creature of God) or to him derived from God at his creation (for that the goodness of God is such, as that no ill can proceed of it: no more then darkness can come of light; of health, sickness; of life, death, &c.): But of the devil as of his own, afterward obtained because he did not abide in the truth. Sin being by nature but the decay of righteousness: as darkness is, but y ^e want of light; sickness no more but the want of health; and death no more but want of life. So that Sin might very well first begin in him, when first he fell.

In the latter, that is, in the bringing in of y ^e remedy y ^t was before ordained, there are three things to be considered. first, how he prepared mankind to receive it before that fully he brought it in. then, howe he brought forth the work it self. thirdly, howe he hath ever since maintained and advanced the same.

To begin with the first of these three, we find y ^t he did it diversely: somewhat otherwise in y ^e first age of y ^e world, then in y ^e second. In the first age of y ^e world (till the calling of Abraham) he did altogether (to speak of) estraunge him self to the world: and yet therewithal gave notable tokens of a reconciliation made in the secret purpose of God, and that the work thereof should be accomplished when time should come. as touching y ^e estraunginge of him self, we have to consider in what manner it was: and to what ende it was done. The manner of it appeareth in these three points. First, y ^t he drove out of Paradise our first aūcestors, immediately after y ^e fall; and frō the fruition of the Tree of life. Secondarily, y ^t afterward he chose unto him no one people or nation in all the world: but only a few particular men of diverse families. Last of all, that unto those particulars also he did not give any set form of religion, or manifestation of his will: but only delte with them by the law written in their hearts; and by extraordinary revelation. The ende, or cause wherefore it was donne, was to teache them howe odious they were in the moste holy judgments of God. both to drive them from that natural heresy of man, to have some good opinion of their own righteousness: and to provoke them to seek for help by the way of mercy. As touching the tokens of the reconciliation that I spake of, we have in like manner to see, what they were: and why he did vouchsafe to give them. Of those tokens there were two sortes. some that ensued immediately after the fall: and some that were found in the process of time that followed. Immediately after the fall, he came to raise them up again: sought them out where they were hid: put them in mind of the cause of their misery: cursed the serpent for their sakes: promised them a conquest over him: cast upon them but a gentle discipline, although their sin were marvelous great: and made them garments to cover their nakedness. In the process of time that followed in that age, he so blessed their act of generation, that in convenient time the earth was replenished with people: gave them things needful for their bodies: clothed many of them with notable virtues, and political excellencies: and gave unto some, the most comfortable seal of adoption. The ende or cause wherefor he gave them, was, both to comfort them against the bitterness of that estraunging of him self: and also, by such fatherly dealing, the better to allure them unto him. In the seconde age of the world, or in all that space of time, that was betwixt the calling of Abraham, until the coming of Christ, the preparation that he used, consisteth in four principal points. Firste, that he chose unto him one people, the children of Israel out of all the world. Which is so to be taken, as that we have out of the same to gather, that for all that time, as for any Church or people of adoption, he had no other Nation, or whole Family (that we know of) in all the world, but them alone: and yet that ever he had diverse particular men of other Nations, whom he had secretly sealed, and sometimes joined unto them, in their profession. And as for other favorable dealing, though he dealt very graciously with others, also: yet was he ever most gracious to them. Secondarily, by giving thē a farther knowledge of whatsoever appertained to the work of Redemption that was in hand, by that form of Religion which is termed the Law; the Prophets opening and urging the same. as touching which we have to consider, first, what was therein exhibited unto them: then, howe he did apply the same to their use. There were exhibited unto them a couple of Couenaūts. The one that if they should perform the rule of absolute righteousness, to them in the Law prescribed, they should be able to live thereby: or, which is the same, they should be able to stand in the judgment of God, by the virtue of their own merits. The other, that forbecause nobody was able to perform it, therefore him self had provided him of another that should perform the same; and would send him into y ^e world when the time should come: on whom whosoever should fully rest, and seek no further, they should be able to stand by him, and by the virtue of his merits. He applied the same to their use two manner of ways. First, by giving forth the rule of absolute righteousness, and requiring the full performaunce of it: or else letting them understand, that nothing should be able to stand before him. so to chase them away from the opinion of their own righteousness, that natural heresy of all mankind. Then, for that by the Prophets he both gave them to understand, that there was another way of salvation ordained (by the latter Couenaunt); and that there was no other but it: and also by often renewing of his promise did very well strengthen them, both against doubtfulness on the one side; and against the impaciencie of long waiting, on the other side. Thirdely, by the figures and shadows of the Levitical ceremonies: whereby he did notably describe the Savior; and the whole work of Redemption by him. Last of all, about four hundred years before that the Savior should come, he did as it were provoke their appetite to covet him: both by giving no Prophet or Vision unto them, as before he was wont; and by plunging their State or Common wealth in deep distress.

To come to the second, that is, the bringing forth of the work of Redemption it self, there be four principal things to be considered. first, what time it came in. secondarily, what kind of one he was, and must needs have ben, that should perform it. thirdly, how he hath performed y ^e matter. last of all, how comfortable his name is unto us. The time wherein he personally came, was the latter end of y ^e second age, whē y ^e fullness of time was come. so to perform his promise to y ^e nation, before that they should be cast of from being his peculiar people. Our Savior was, and needs must have been both God and man. It behooved him to be god, that he might be the person y ^t were able to do whatsoever apperteined to y ^e work of Redēption. It behooved him to be mā, that so he might be the party that only was chargeable, or that might lawfully do it, which could be no other but only man. In which his manhood he had experience of our infirmities of nature: but was never steined with any spot of sin. The performance of his work resteth in two principal points. First, that he hath on our behalf sustained in his manhood, whatsoever weight of vengeance was due to our sin: so to answer the Justice of God. and yet him self perished not, as we should have done, for that he was able to cast it of when he would. Then, that he hath wrought on our behalf whatsoever righteousness, or perfection the justice of God requireth of those that should be left into the kingdom of God: that so we might be able, by y ^e virtue of his merits, to come thereunto. As touching his name, the matter is this, that to our comfort, and to the strengthening of our faith, he would be called Jesus Christ. Jesus being an Hebrew word, and signifying a Savior: Christ being a Greek word, and signifying Anointed. Which Annoynting (being an old ceremony of the Levitical Law, fulfilled and abrogated by Christ) doth in him signify, that he was both ordained of God, to be our savior: and also furnished with ability to save. And therefore that he is in this sort (moste effectually) annointed our Priest, Prophet, and King: that of his fullness we might all receive whatsoever were needful. that is, that he being our Priest, might make the atonement forever betwixt God and us: he being our Prophet or Teacher, might instruct us in all things for us to know: he being our king, might govern, both within us by his grace, or spirit of adoption: & without us by his power in all things else, that nothing hurt us.

The third remaineth, that is to find out, after what manner this our Savior, having finished all for the which he came into the world, in this third and last age of the world hath ever maintained, and notably advanced this work of Redemption. wherein there are three principal things to be considered. The first is, that notwithstanding diverse lets or hindrances that were in the way: yet it pleased God to advance the publication of this work of Redemption in such sort, that in time convenient it was known & received throughout the world. and so, all nations invited to the kingdom of God: or, the kingdom of God set open, not to one nation now, but to all believers. The lets that I speak of, were especially three. The nation of the Jews: their Temple, and ceremonies yet remaining in estimation. Most bitter Persecution for a long time after, immediately ensuing. And, when it was ceased, most grievous variance, and Heresies, that did then arise out of the peace and quietness of the Church. The seconde, that after this, when the people began generally to be weerie of the word of life, it pleased him, so to avenge the contempt thereof throughout the earth, that (as since we have found) he did in deed darken this fair day marvelous much. in the East, and much of the Southe, by the abomination of Mahomet: in the West and much of the Northe, by that moste Idolatrous vanity of the Church of Rome. But yet he ever reserved unto him self a sufficient number of witnesses, to testify the truth to the wicked world, even in the corruptest time of all, or whensoever the power of darkness moste prevailed. The third and last, that now to the comfort of all his people, he doth gloriously advance the Gospel again, to wake us up against his coming: and every day, more and more doth notably purge it from the ruste and cancre, that corruption of time had brought unto it; and mightily enlargeth the beams of the truth, to light̄ all, in all things nedeful.

Having so declared, both in what sort he began, and after what manner hitherto he proceeded in this manifestation of himself, now have we to search out, what must be the accomplishment, or finishing of it. Concerning which, he hath given us before hand to understand, that when the time appointed shall come, then shall be the day of general judgment, wherein he will finish the whole work. Heer therefore have we particularly to consider these five principal things. First, what is y ^e time appointed, then, who they are that must come to judgment. thirdly, in what manner the judgment shall be. fourthly, what kind of execution shall follow. last of all, howe Christ shall then resign or give up his kingdom to his Father again.

As touching the time that I speak of, first of all we have certain likelihoodes, that it is like to be now very nere. Then also, we have this undoubted knowledge, that it shall be, so sone as God shall have brought in the full number of his chosen people; and finished all things else that he had in his purpose to do.

Those that must come to judgment, are, even all, and everyone, without exception of dignity, sex, age, or such like, that ever were, are, or shall be hereafter to that present day. all which (by y ^t time y ^t the whole accompt be made) may come under a couple of sortes. The first is of those that are departed before that time. who must all, whether their souls were in wretchedness, or in blessed estate, have their own bodies restored to them again. to the end, that as Soul and Body have communicated together in such things as they have done: so may they both together have their judgment. The other is of those that shall live at that present. who shall, first suddenly be changed and made such, as those are, that are risen again: and then with the rest receive their judgment.

As touching the manner of that judgment, we are given to understand, that, our Savior shall come in great glory: the heavens and the earth shall pass at his presence: all mankind shall be divided or sundered into a couple of several partes: & the hearts of all being plainly opened, he shall pronounce, everlasting joys or blessedness to the one; everlasting torments or wretchedness to the other.

The execution that shall be done, shall be according to the sentence pronounced. the one sort caste down, with the devils to hell: the other taken up, with him self to heaven. The resignatiō of his kingdom is, that so having finished all, he shall from that day forward rule no more as mediator (because he hath finished that work): but ever notwithstanding as he is God, and equal to the Father.

The Person of the Holy Ghost.

Wto the Person of the holy Ghost we attribute the working of his purpose aforesaid in us, and in all other creatures of the world, as his wisdom knoweth to be most agreeable to that his purpose, and to the bringing forth of the same to his own glory. Of this working of gods holy spirit, I find two principal sortes. whereof the former is that general working of his, whereby the universal society of all things in this world continueth in such sort as we see that it doth. The other is that whereby he is occupied in some special kind.

Of that his general working withal, the principal actions are, that whatsoever there is in the world, from the highest to the lowest, that doth he first uphold & maintain, until the time appointed do come that he will have the same dissolved. Secondarily he doth direct, guide, and order the same; that all things fall out, not at auenture: but as God him self in his secret purpose hath ordained; as well for the time; as also for the manner of issue. Thirdly that he doth unite, couple, or knit together all in one, with certain bands of mutual society, so far as the kind or nature of everyone may bear. and that on the needful behalf, both of the whole; and of every member or part.

Of his working with some special kind, there are three principal sortes. The first and principal is the same that he bestoweth on his chosen or peculiar people. the seconde, that which he casteth upon the reprobate, or cast-away seed, the third, the same whereby he worketh in all inferior creatures.

As touching his working with the chosen, there are five principal things to be considered. first, what the work it self is that he worketh in them: secondarily, howe far he worketh in them the same y ^t he worketh: thirdly, by what degrees he doth it: fourthly, by what power: last of all to what ende or purpose.

To find out what the work it self is, we have to consider howe he worketh in them. first as they are men; then as they are his elect number, or choyceflocke.

As they are men, his work in them is no more, but that which consisteth in those three points of his general working with all: that so he may make thē in those things also, convenient members of their common society with all things else. Which is that he, according as he thinketh good, doth uphold and maintain them; guide & order them; and knit them together as behooveth.

As we are his choice-flock, he bestoweth on us an excellent work. For seeing that we are ordained or chosen to be an holy people, a peculiar inheritance, a kingdom of priests, and citizens of the kingdom of God, therefore doth he frame us to be such as may become so holy a calling. And yet in such sort, that first as touching natural corruption he leaveth the same wholly unto us. wherein notwithstanding is to be considered, that as by the force of it we both ever are given unto sin; and also much and often offend: so on the other side, doth he so mightily bridle y ^e same, that it doth not reign in us, or is not so strong against us, that it prevaileth to our destruction. Then as touching the spiritual working of his grace that we may be decked with convenient beauty, and such excellencies as our selves have not, he doth both lay as it were the foundation thereof; and also raiseth up a goodly building upon the same. The foundation that he layeth, is that he doth effectually call us, or beget us again, or renew our minds. which consisteth in two principal pointes. first, that he doth notably translate us from the barreine and corrupt moulde where before we griewe, the original corruption of our nature, and that, not against, or without our willes: but with hearty misliking of our former reprobate ways. Then, that he planteth us in Jesus Christ: or graffeth us into him, or into his flesh, or manhood by mystical union. The building that is laid vpō this foundation consisteth of many notable virtues. whereof some are Capitall, or more general: others more special, or such as arise out of those others. The general virtues are these first, a good & a sound knowledge of the Son, & the holy ghost then, a settled & a confirmed judgment (in such things as concern our salvation) forth-with arising out of this knowledge. thirdly, a fervent & a singular love of God, for y ^t we find him to be such as he is. fourthly, to settle our selves wholly in him, both for y ^e whole work of our redemption; and for whatsoever else we need. last of all, such obedience, humility, or pliablenes of mind, as y ^t puting by, both man one the one side; and all other creatures in heavē, or earth on the other side: we do a kind of spiritual Homage, or sovereign service to God, giving over our selves wholly to him, to do whatsoever we shall find that he requireth. Those other virtues that are more special, or go more directly to some point of our duty, are of two sortes or companies. such as do concern that parte of our duty that the spirit of God in us worketh forth to God's own person: and such as it worketh forth towards the common society wherein we live. Of the first sort there are three. Fyrste that we worship him, not as our selves, or others think good: but only as him self hath appointed. The seconde, y ^t the same manner of our worshipping be not counterfeit or dissembled: but sincere, or inwardely such, as outwardely, we do pretend. The third, that to the ende we may attain thereunto, we be not either altogether careless of the same; or, but after a common manner bent unto it: but that we be so earnestly set thereupon, as that we do very diligently use such things as lead thereunto. Of the other sort there are likewise other three. which are, inwardly to bear such a love or affection to all and to everyone as that first we unite or knit our selves together to all and to everyone, in such sort as God shall appoint: whether they be Strangers, unworthy, or our enemies. Secondarily, y ^t we study the preservation of all and of everyone. and that not only Generally, that in all things it be well with them: but also more specially in these three pointes, his wedlock, Substaunce, and good Name, last of all that we so content our selves with our own estate whatsoever it be, that we never covet to step into any others.

As touching the second point, that is, how far he worketh in them these most excellent graces, we have to consider these two things. First, y ^t in y ^e person of Christ all these things be moste absolutely wrought: not one jot of them all wanting. so that as we are in him, we have moste perfect righteousness wrought: if not in us; yet for us, and on our behalf. Then, that as we consider our selves apart (and yet as we are in Christ) it pleaseth God to work in us, not all those things above rehearsed; nor any great perfection that cometh near thereunto: but only a certain mediocrity that is very far distant in every point (even in those whereunto we come nerest of all) from the perfectiō that here is described. and this, in some more, in some less, and for the moste part marvelous little. when he worketh these things more abundantly, it is to show forth how little y ^e corruptiō of our nature is able to prevail against y ^e power of his grace, whensoever he is disposed effectually to work thereby. whē he worketh these things so sparingly, it is y ^t y ^e glory of his free gift be less darkened by the goodness that he should work in us.

Concerning the third point, that is, by what degrees he worketh these things in the chosen or faithful so far as it pleaseth him to work them, we have to understand; First of all, that he giveth the motion, or bringeth to mind that which he is disposed to work in them. Secondarily, that he kindleth in them a liking of the same. Thirdly, that he trameth in their willes a consent and readiness to do it. Lastly, that he worketh in them: or, bringeth forth that motion, liking, and readiness to do it, to the deed it self.

As touching the fourth point, that is, by what power he worketh the same, we have to consider, that there are a couple of kinds thereof: the one inward: the other outward. That which is inward, is the principal: and is that merciful power of God, which also is called the grace of Jesus Christ. which having in us, mystically, the like function, office, or nature, as the blood hath with the body, or the sap with the tree, doth so make us fruitful in such things as are acceptable and welcome to God. That which is outward, is the same that he putteth forth in those Means, and Helps, whereby he worketh.

Concerning the means that I speak of, we have to consider these two things. first, what the means are: then, howe it pleaseth the holy Ghost to work by them. The means are four, the word; the Sacraments; the Church; and Gouernement. Under the word is to be understood, principally the holy Scriptures, that is, the Olde, and the Newe Testaments: then also whatsoever other instruction agreeth therwithall; whether it be Public, or Private. Public instruction is that which is given in open audience, or by public authority: as ordinary Service, Homilies, Sermons. Private is that which passeth in mutual conference, between one man an another. The two Sacraments, or Pledges, or Visible witnessinges of the Couenaunt of Adoption made by god with all true believers, are Baptism, and the Lord's Supper. Whereof the one doth witness that we are made clean, and graffed into the body of Christ: the other that we have in him all manner of fullness, or sufficiency for our Redemption. The Church is no more, but the society or fellowship of those that do profess the faith of Christ, and therefore ever have among them his word, and Sacraments, in high estimation. which, as we esteem it one of the Means, whereby the holy Ghost worketh in us such things as appertain to our Redemption, is Militaunt, National, & Visible. Of Government there be three sortes. First, that which is established in every State, and is distributed from the fountain three manner of ways, and so taketh the name of Ecclesiastical, Civil, & Martial. Secondarily, that which is merely spiritual, and is taken up in any congregation of their own accord, and is called discipline, or the use of the keys. Wherein are three principal things to be considered, the form, the force, and the use thereof. Unto the form appertaineth the consideration of these three. First, of the persons in whose hands it is: which are of the better and godlyer sort; and such as them selves can like of to be ruled by. Secondarily, by what they govern: which is, by no manner of civil correction: but only by the wise & righte applying of the word, and the Sacraments, when it is done by the ordinary minister; otherwise, only by applying the word in mutual conference. Thirdly, what direction is left thē to lead them aright: which is no more, but sometimes their own conscience or judgment; sometimes certain canons, decrees, or rules agreed upon among thē all. The force of it is, neither to wrap offenders in any civil and worldly vengeance; nor to reward well-doers with any civil and worldly recompense: but to pierce into the conscience of both; and to show them in what case they stand before God in spiritual accompt: and so restrayneth, not the willful, or such as have not the fear of God; but only the willing, and such as have the touche of conscience. The use of this kind of government is. not only when the other government established is against Christ; but also when it goeth not in all points with the sincerity of the word. and therefore, needful in all states; and ever in ure with the godlyer: and yet not going against the other government established; nor anything at all preiudicial thereunto. Thirdly, that which we see in every good family: which we may term domestical. Whereby parents govern their children, Scholemasters their scholars, and masters their servants.

The manner of the holy Ghostes working by these is this. By the word he directeth us in all things needful. For as touching doctrine, he riddeth us from all damnable opinions: and teacheth us all needful truth. In manners, he doth so cleanse us from ill, that also we loath it: and doth so frame us to goodness, that he inclineth our harts towards it. By the Sacraments he confirmeth unto us the Couenaunte of mercy, and establisheth our faith in the same: so to reap the fruit thereof. by Baptism, that we are made the children of God, and knit unto Christ; and that ever our hold therein is renewed, as need requireth: by the Lord's Supper, that we have plentiful Redemption in Christ Jesus; and that we seek it only in him. By the society that we have with the Church, because him self doth moste presently rule there, and hath the Scepter of his kingdom among them, by it he bringeth us to some proof. For besides the benefit of the word and the Sacraments which we find among them; he otherwise getteth us forward, and carrieth us up to further perfection. for that, by their good example he frameth us to do the like: by their government keepeth us in order: and by their consent, company, and felowshippe doth much strengthen us in many things. By those three sortes of government, he restrayneth our unruly nature: encourageth us in the way of godliness: keepeth us in, that we break not out: ordereth us in good and seemly manner: and leadeth us the way to everlasting peace.

Concerning those helps that I speak of, we have in like sort to see, Firste, what they are: then, howe it pleaseth God to work by them. The Helps are three: Watchinge, Fastinge, and Prayer. Watchinge is, diligently too keep our souls, or to see to our selves. and therefore to be well aduysed of these two things: what may hynder us in the way of godliness; and what may further us in the same. Fasting is either Public, or Private. Public is either a general mournynge in the time of some Calamitie, either appearing, or present: or else a general endeavor or stirring up of our selves when some weighty matter is too be attempted. Pryuate is either Ordinary, or Extraordinarie. Ordinary fasting is, all our whole life to live soberly, or to use great moderation, partly in things needful: but especially in such things as appertain to delectation. Extraordinarie is, when we have found our selves more prone unto sin, or flowe to goodness then we were wont, then to avoid the occasions of ill, and to use the occasions of goodness. Prayer is the lifting up of the hearts unto God, when we have sensibly found, our selves to be nothing. him only to be all in all.

The manner of his working by these, is this. By watching, that we do espy what things may hinder us; what things may further us. By Fasting that avoiding the occasions of ill, we avoid the ill too: and using the occasions of well doing, we also win to the thing it self. By Prayer he giveth, (as need is) from above, that which we have not here beneath.

The last point of his working in the Chosen is to consider, to what ende or purpose he so worketh in them. Which is, not to show forth howe good they are in comparison of others (as though by their goodness he were first provoked so to deal with them; when as in deed these were at the first no better then y ^e Reprobates): but to show forth, as mete it was, him self only. that is, his secrete purpose as touching them: the depth of his mercy: and many other points of his Glory.

The seconde point of his special working, is the same which he bestoweth on the Reprobate. As touching which, we have in like sort to consider, first, what he worketh in them: secondarily, in what quātitle or measure he worketh the same: thirdly, by what degrees he worketh it in them: fourthly, howe he doth it, or by what power or means: last of all, to what ende or purpose he so worketh in them.

To find out what he worketh in them, we have to enter into a double consideration. first, what he worketh in them as they are Men: then, what he worketh in them as they are Reprobates.

As they are Men, and so a parte of our common society so long as they live, he worketh so in them, as that they may be conueniente members of our Society, everyone as he is ordained to be: whether it be to lead them to that which they should do; or to restrain them from that which they should not do. and therefore maintaineth, uniteth, & guideth them also.

As they are Reprobates, and so not ordained to have any portiō with Christ, but to go on their own way to everlasting perdition, the effect of his working with them resteth in two principal points. that is to consider, what goodness on y ^e the one side he worketh in thē: and on y ^e other side, what iniquity of their own he worketh forth out of thē, or bringeth to light. Concerning the goodness that he worketh in them, we have to know, that first as touching any true godliness, such as shall be accepted with God, he never planteth them in Christ, nor translateth them from the corruption of their own nature. and so consequently, never worketh in them, either those Capitall virtues before rehearsed: or those other Braunches that should proceed out of the same. So that these, all their whole life time, be their years never so many, have not one jot of true godliness in Deede, word, or Thought. Then as touching a secondary kind of goodness, he doth in deed both bring to pass, y ^t whatsoever they do (even their most wicked sins of all) shall some way or other do good unto others, or be to very good use howe soever it fall: & also worketh in them two sortes of things, that are to good commendation unto them in the eye of man. First, diverse worthy and notable qualities: either Natural, or Ciuile. Then also certain appearances or likelyhoodes of those spiritual, and sound graces that he worketh in the chosen; or those graces imperfect or maimed. as namely, a certain kind or likeness of our union with Christ: a certain kind or show of those Capitall virtues; knowledge; soundness of Judgment; Love; Faith; and pliablenes of mind: and a certain kind or show of all those other particular virtues, that are before sufficiently recited. Cōcerning the other, that is, what iniquity he worketh forth out of them, or howe he hardeneth them in their own corruption, or leaveth the same forcible against themselves, we have to consider, that first as touching the Capitall vices that are contrary to those Capitall virtues before set down, he hampereth them in their own snares, or sullieth them with their own uncleanness. which is, first, a deep Ignoraunce (and that very willful) of God the Father, the Son, and the holy ghost. Secondarily, a cōfused judgment, and a monstrous opinion in all things. Thirdly, an inward & a natural loathing of God, so far as they dare; or are not restrained by earthly benefits. Fourthly, Infidelity, or, not soundly to rest in him. Last of all, an invincible frowardness or hardness of heart, or a proud loftines of mind: utterly refusing to put by man, and other creatures, that so they might give them selves wholly and only unto the Lord: and ever coupling all together in such sort, that although in their fond fancy they esteem them not all alike; yet do they both make those others no better then Idolles, and wickedly rob God of his glory. Then as touching a couple of. Braunches that are contrary to those before recited, and do grow or spring out of those Capitall vices? first, as touching those that go directly against the honor of God's own person, to worship him as themselves or other like them selves, will: to have very saucy or irreverent hearts before him: and to be careless of sound devotion. then, concerning the others that do appertain to the common Society that god hath set among us, disdainefully to despise the same, little rogarding howe notably they are inuired thereunto: to have no care of preservation, as in general, so likewise particularlye, neither of their neighbors wedlock; nor of his substance, nor of his good name or estimation: and ever to be discōtent with such present estate, as it pleased God to cast upon them.

The seconde point of his working with the Reprobate as they are Rebrobates, is to find out, in what quantity or measure he worketh forth this their iniquity. which he doth, in some more: in some less: in everyone, and in all together, as his wisdom hath found most expedient, either to execute on them his just judgments; or by them to exercise his chosen; or otherwise to do his will and pleasure.

Thirdly, we have to examine by what degrees he worketh in them. which are all one with those others that we spake of before. For out of their own stoare he styrreth up or bringeth forth, first the Motion: secondarily the liking: thirdly a Readines to do it: last of all, the Committing of the act it self.

Fourthly, we have to consider in what manner, or by what power or means he worketh this same in thē. which also hath a double consideration. Inwardly he doth it two ways. partly by the ministry of Satan: and partly by their own redines to ill. By both which he dealeth with them two manner of ways. The one is, by making strong or forcible vpō them their own natural corruption, giving them over to be lead thereby, as before is described. The other is by setting them (as them selves also weigh thereunto) in those shows or shadows of sound excellencies before recited (as if they were the things them selves) till their destruction come upon them before they be ware. Outwardly, instrumentally, or in respect of the outward action he doth it by two points of their own corruption. The one is the great contempt that they have as well of those ordinary Means, the Word, the Sacraments, the Church, and Government: as also of the Helps before recyted, Watching, Fasting, and Prayer. The other is that high and immoderate estimation that they have of deceitful grounds: which are naught else but Fleshe and Blood, or an arm of Fleshe. as the over-lashing opinion which in these days a number of them have of their own judgment, the wisdom of man, Antiquity, Vniuersalitie, Doctors, Councils, Succession of Bishops, Tradition of elders, Church of Rome, Peters faith, and such like.

Last of all is to be seen, to what ende he doth so work in them. which never is, either for the sins sake to help forward sin; or to bring upon them other iniquity then them selves would willingly fall into: but ever to bring upon them, in the way of just vengeance, the fruits of their own ungracious ways; to execute his own righteous Iudgemēts; and to show forth his patience or longe-suffering, and other points of his glory besides.

The third and last point of his special working is the same whereby he dealeth with all inferior Creatures ordained to the use of man. In which (considering that which is said already of his general work withal) we have but these two things to consider. first, what is the manner of his working in them: and then the ende whereunto it tendeth. The manner of his working in them, is either by the common course of nature which he hath already set or appointed to everyone: or by some Extraordinarie or secret power, besides the course of nature; or else clean contrary thereunto. The ende whereunto this his working tendeth is, either to do that whereunto by course of nature those things are ordained: or else to do some extraordinary thing otherwise then the course of nature leadeth them unto. Which lightly is, either to the help of the afflicted: or to the punishment of malefactors: or to the setting forth of God's glory.

The Conclusion.

SO we see, that as touching the whole work of our redemption, or whatsoever good thing is wrought in the chosen, although in the time of darkness we have takē much to our selves, & ever by nature covet so to do in these things above all others: yet doth it all, and every jot appertain unto God. For first, as touching that parte of it, that is attributed to the Father, we see very plainly, that mā can have nothing to do with it. The election or purpose must needs be of God alone: no jot of it can any way appertain unto man. Then, as touching the seconde parte, which was the working forth of that his election or purpose; that must needs be attributed to the Son: and is such a thing, as cannot in any wise come under the fingering of man. Last of all, concerning the third part which was the working of the same in us; that is of such a nature, & so far passeth the strength of flesh and blood, that no parte thereof can properly be attributed to man but only unto the holy Ghost.

Of him, and through him, and for him are all things. to whom be glory forever. Amen.

Rom. 11. E. 36.

A SHORT SVMME of Christian Religion under the consideration of the Ten-Commandementes.

There is none ende of making many books: and much reading is a werines of the flesh. Let us hear the ende of all. Fear god & keep his Commaundementes: For this is the Whole duty of man.

A SHORT SVMME of Christian religion under the consideration of the ten Commaundementes. The general discourse of all together.

THat piece of scripture which commonly goeth under the name of the ten Commandments, as is written in the twenteth Chapter of Exodus, from the beginning of the seconde, unto the ende of the seventienth verse, may well be divided into a couple of principal partes. whereof the former is the Preface, or fore-speech unto the Commaundementes: the other the Commandments them selves.

In the Preface, I am the Lord thy God: which brought thee out of the lande of Egypt, out of the house of bondage, we have to consider two things: to whom he speaketh; and what it is that he saith unto them. Concerning the former of them, it is no more but this: that literally he speaketh to the Israelites only: Implicatiuely, or, in sense and meaning, to us also, and to all the faithful, or to all Christians that have been since in all ages. Concerning the other, first in plain words he doth not only say or affirm, that, he is the lord our God: but also proveth y ^e same, for y ^t , as he brought y ^e Israelites literally out of y ^e land of Egypt, the house of bondage; so hath he mystically in in like sort brought both them and us out of perdition, from the power of the devil under whom we should otherwise have been: a more wretched bondage then any mans heart could ever cōceaue. Then, besides his plain words he seemeth to imply, first for his own part, that He is such, as may very well command us; and we such, as ought by good right obey him: so to make plain unto us before hand, that if he shall now give or prescribe unto us laws of religion, it is no more then he may lawfully do. then for all others whatsoever, that they have no authority to prescribe us any laws of religion; and, if needs they will, yet need not we obey them, nor may if we would: because they are not able to challenge that kind of duty by any such title; and are not able truly to say, I am the Lord thy God. &c.

The Commaundementes them selves may in like manner be divided into a couple of principal partes: setting the first by it self: and all the rest likewise apart by them selves, but (in this respect) all coupled together.

The first Commandment doth give forth the Sum of all Religion Generally, or in few words compryseth the whole: bringing all to this one pointe: To worship, or esteem as God, the only true God, and living Lord.

The other do more Specially entreat of the same: dividing this whole duty of man, or this whole sum of sound Region into a couple of principal partes.

The former of them is that part of our duty, that immediately respecteth God him self: or, the worship that he reserveth to his own Person. unto which, the three next commandments do appertain. Of which three, the first declareth what kind of worship it must be, as touching the nature, or manner, or substance of it: that is, to worship him as he hath appointed, and none otherwise. The seconde teacheth us that we may not rest in any outward show of worshipping: but that we should inwardly have so notable a reverence of God, as that such worship as the former describeth, should ever be pouldred with true sincerity. The last requireth a fervent zeal, or an unfeigned and an hearty desier to attain thereunto, by keeping holy the Sabbath day.

The other respecteth that parte of our duty that concerneth our mutual or common society, or the order of our life one with another. which also is our duty to God: because he hath enjoined the same; and we otherwise stand bound to none but to him. Of which the other • ixe Commaundementes do entreat. and that in such sort, that, first they all considered together do plainly im •• lie, that first we must have an inward Love, or an hearty affection, both to the whole, and to every member thereof: then that we must bring forth the same three manner of ways. Whereof the the first is, that we knit or link together one with another, in such order, as it shall appear that God him self from time to time doth set among us: unto which appertaineth the fifth Commandment. The seconde, that unto this knitting together by honoring each other, we also bring with us a true and faithful care of preservation, to be spread forth unto all, & to everyone. This doth God commend unto us two manner of ways. first generally, or in few words comprising the whole charge: whereunto appertaineth the sixth commandment. then more specially, or descending to some particulars: unto which appertain those three that next follow. whereof the first, requireth so good regard of everyone, as that we annoy none in their wedlock; or, that our selves walk not so inordinately in that kind of vice, that it be, either the overthrowing or else y ^e daungering of others: the seconde likewise, so unfeigned a care of our neighbor, that we seek not wrongfully to get frō him anything that is his: the third in like manner, so good aduicement on his behalf, that we ever seek to uphold our neighbors good name and estimation. The third and last is, that we be ever fully content with our estate: that so our common Society may be less violated by any inordinate dealing to better our selves; unto which the last Cōmaundement doth appertain, and therewithal maketh the way more easy to the observing of all the rest.

The particular discourse of everyone.

The first Commandment.

THe first Commandment, as before is declared, doth give forth the whole duty of mā, or the whole sum of Christian Religion Generally: bringing the whole, within the compass of these few words; To have no other God's in the sight of the only true & living Lord. But for the further opening of it, we have to consider these two things. first, what it forbiddeth: then, what it requireth.

It forbiddeth, first the vice it self, that here is named: then also the Roote thereof, and whatsoever increase cometh out of the same first, that so this vice may out of it afterward more naturally spring, and last of all the soil wherein it groweth. The vice that here is named is, to have mo God's, then him that is in deed y ^e only God: whether they be creatures in deed; or but fictions of their own devise. The Roote is, and needs must be, the Ignoraunce of God; the Father, the Son, & the holy Ghost. Which what it is, as touching the particulars thereof, may be more conveniently gathered out of y ^e knowledge anon to be set down. Out of this ignorance doth spring that which is commonly called unbelief, or hardness of heart, or impenitence (when we take those words more largely): which in effect is, first a cōfused & a wrong judgment in all things that appertain to sound Religion: secondarily, little or nothing to esteem of God: thirdly, never soundly to rest in him, but still to press on further, we wote not whither: last of all so stubborn & so froward an heart, that refusing to submit our selves wholly to God, we huddle him and others together, as we think good; and so give forth nothing but y ^t which is, either plainly wicked, or else, under the show of holiness, as bad. The soil or ground wherein it groweth is the corruptiō of our nature. which corruptiō reigneth in all Infidels: not only with the worst; but also with those that are the very best among them.

It requireth, first the virtue it self that here is named: then also both the Roote out of which it cometh, and whatsoever other increase groweth out of the same, before that this virtue can naturally spring: and last of all the ground wherein it groweth. The virtue is, to put by all others, & to have the true God only to be our god. Those that we have to put by, are first all manner of creatures. Whether Celestial, as Angels, or Saints: or of this world, as our selves, or others, our own, or other folks excellēcies, the sun, the moon, beasts, birds, fishes, plants, images, & such like: or Infernal, as the devils or ill spirits; & damned souls Then also all chimers, or fictions, or imaginations, or conceiptes of our own brain: as when the Heathenishe people of old imagined gods of the woods, of the hills, of dales; and such like innumerable: and we of late (not far behind) imagined either Angels or Saints, beyond the warrant of God's word, to flee unto in time of need: or when yet we imagine some things to be in our selves, or others to do us good, which in deed are not to be found. all which things we have to put by, and to press on, to give our selves wholly unto the Lord. The Roote is the knowledge of God; the Father, the Son, and the holy Ghost. as namely; under the person of the Father, to know what the Godhead is in his own nature, not yet come forth or uttered unto us. and therein more specially to inquire, first of such things as most properly concern his Person: then of certain other Excellencies that are somewhat farther of from the consideration of his Person, or substance, and yet can never be separated from the Godhead: last of all, of his will and pleasure. Under the person of the Son, to know howe the self same Godhead hath declared or uttered him self to be known of others. and therein, first in what sort he began this manifestation of him self: secondarily, in what sort he did from time to time proceed with the same: thirdly, in what sort it must be accomplished or finished. Under the Person of the holy Ghoste to find out in what manner the self same Godhead worketh in others, that he may be known in his demonstration. and therein, first howe he worketh generally with all: and how more specially he worketh with diverse kinds. first with the Chosen: then with Reprobates: last of all, with all other inferior Creatures. Out of which knowledge doth spring that which sometimes is called Faith, sometimes Repentaūce, (when we take those words generally) and by diverse names besides. which is in effect, first, a sound, & a settled judgment in such things as concern true Religion: then a fervent, and a singular love of God, for that we find him to be such as he is: thirdly, to settle our selves wholly in him, & never to seek to any other: last of all, so obedient, so humble, and so pliable a mind, in all things to be at the beck of God, that putting by Mankind on the one side, and all other Creatures on the other, we give over our selves wholly to God, by a kind of spiritual Homage or sovereign honor. the particulars whereof do more properly appertain to the other Commaundementes. The ground, or moulde where this knowledge will grow, is never any other, but either the former integrity of our nature, which now is paste our reach forever: or else, Jesus Christ, by mystical union to be incarnate with him. which way only is left unto us whereby we may be able to do any good.

should give this honor to any, it must needs be, our selves, or others. If it be our selves, then is there at all no place of worship, which by nature doth never pass but frō the lesser unto the greater. Which inequality is never found betwixt our selves on the one side, and no moe but our selves on the other. If it be others, then must it be such as have already finished their race in this present world: or else those that yet remain here on the earth. If they be of the former sort, or have already ended their present life, first they are not perfect men, for that their bodies and souls are sundered eche from other. secondarily, their bodies (a very few only excepted by special prerogative) are yet in the bowels of the earth, not able to do the functions of a body, but subject to rottenness, and to corruption. last of all, their souls must needs be, either at rest and blessed (and then exempted from the sense & knowledge of our misery here) or in pains and miserable, and so, not at leisure, nor able to give any blessedness to us. If they be such as yet are on earth in this present world, either they are utterly feuered from us by distance of place (and then can they do us neither good nor hurt): or else they are here among us, and then are affected towards us, either well and Christianlyke (and then it is the work of God's spirit in them); or evil and wickedly (and then is the power of the Devil, and their own naughtiness coupled together. but then as they are unwilling to do us good, so are they unable to do us hurt); or indifferently (& then neither are they of any deserts towards us, neither are they in dignity but our equals, or of the same mould with us.) So that whether they be saints in heavē, or damned souls in hell, or men living on earth, as they are not able to help or hurt us, so are they neither Lord's nor Ladies to us in this accompt. Concerning other Creatures, needs must they be either Angels of heaven; or wicked spirits, and devils of hell; or others of these corruptible creatures. if they be Angels in heaven, then are they ordained to serve us, as God from time to time shall employ them: are but fellow servants with us: and have neither authority over us; nor any power against us, or with us. if they be of those devils, or wicked spirits, then can they not have but an ill will towards us: and yet have they at all no power against us. if they be of other corruptible creatures, either in the firmamēt or elements above, or else on the earth, or in the waters beneath, thē are they in deed the good creatures of god: ordained to our use; but yet all our inferiors, made to do their service to us: otherwise in their own nature but weak, and able to do us no pleasure at all, but when it pleaseth God to work by them. So that these also are neither Lord's nor Ladies to us.

The seconde Commandment.

THe seconde Commandment doth show what kind of worship it must needs be (as touching the substance, or mater of it) wherewithal God must be served of us, so long as we live here in this present world. that is, To worship him as he hath appointed; and none otherwise. But of that piece of scripture, that goeth under the name of the second commandment, there be two principal partes. the former is the Commaundemēt it self: the other is the Reason added in the ende, to stir us up to keep this commandment.

In the Commandment it self we have likewise to search out, first what it forbiddeth: then what it requireth.

It forbiddeth, first as touching images a couple of Braunches: then also the Roote of them, and whatsoever other Braunches come out of the same. The former of y ^e two Braunches that by name are forbidden, is to make to our selves, or to our use any graven image or the likeness of anything that is in heaven above, on earth beneath, or in the waters under the earth (and yet not altogether; as namely, when they are but historical & civil: but) when they are made to some superstitious ende. as, either to express the Godheade: or, by that means to bring him somewhat nearer to us, or to our use: or, to stir up, or kindle in us any kind of devotion, or, as we commonly say, to put us in a good mind. The other is (if it happen we have made any such, or otherwise light on them) to bow down unto them, or to worship them. which may be done either for their own sakes; which is the grosser error: or for others whom they are made to represent; which also is bad enough. And we may bow down unto them, or worship them two manner of ways. either by giving some actual reverence unto them; as giving a cross the right hand: or, if in fancy we make any accompt of them, or have them in any estimation. The Roote is a principal parte of infidelity, or of the increase that cometh of it, which we may call a desperate or a careless mind: not so soundly resting in the works of God's wisdom, but that we fear the devil will run away with all, or at least very much doubt how the matter will go, unless we add somewhat more thereunto; or else have so little care of his directiō, y ^t very easily we go before it. The other Braunches that are in like sort forbidden, are many and diverse: but such as may all be reduced to a couple of sortes. For whereas our worship must needs be either Internal, or else External, howsoever we shall hap̄ to worship amiss, it must neds appertain to one of these kinds. But whereas our Internal, or inward, or spiritual worship hath likewise a couple of Braunches, the one of Honoure, the other of Service, we have here to take so much more heed how we sort together those Braunches that belong thereunto. Braunches that go against his Honor, are, when we do either conceive any such fancies or opinions as are contrary thereunto: or having ones conceived any such, begin to have an estimation or a liking of them. As for example, To think otherwise of God in any point, then he hath opened him self unto us: to have other opinions in pointes of Religion, then are set forth in his word: to have other ways to help our selves, either in the work of our Redemption, in the whole, or in part; or in other things that we need: to imagine that things come by hap or chance, or that some others bear a sway in them; and do not attribute all unto god: to swear by any other: or such like. Braunches that go against the Service that we owe unto him, are likewise of two sortes. first when we are not in a redines to do him service: then when we miss in the deed it self. Out of a redines may we put our selves, if either we hamper our selves unadvisedly, by Vowes, Marriage, Bonds, or Service: or if we do impayre our selves, in Mind, Body, or Goodes. As touching the deed it self, that also is double. first, that which belongeth to our Common Calling, as we are Christians: then, that which belongeth to our several Trades, or kinds of life. In the former of these we offend, when we either entre into a wrong profession (as both the Jews, & Turks do): or when as having entered well, and taken upon us the right profession, we do such things as we are not charged with all. as, Superstitious, or Pope-holy persons use to do, when they do their own, or other folks works: Coniurours, Exorcistes, Witches, Charmers, and such like when they go about without any calling to call up, inquier of, command, caste out, bind or hamper devils or spirits; or any other such feats of theirs. In the latter of these we offend, when as either we choose our Trade amiss; not regarding therein the calling of God, but our own corrupt affections: or else having rightly chosen, do otherwise under the name of our calling, then our calling alloweth, or will bear us out. External respecteth the outward action. Against it we offend, when as either we use any other rites or Ceremonies then are taught us or warranted by the word of God (whether they be borrowed of the abrogate Levitical law, or devised by our selves; or taken of others, by Tradition, Custom, or writing) or else when we shrink frō the open profession of him or his truth, in word or deed; for fear, or favor.

It Requireth, first the present Braunches: then also the Roote, and whatsoever other Braunches come out of the same. The present Braunches are heartily to detest all such images, either to worship thē; or else but to devise, or make thē, or have them. The Roote is, so fully to settle our selves in the works of God's wisdom, & so highly to esteem of y ^e same, that never we go about to do any part of our own devise in those matters. The other Braunches that arise out of the same, are to be taken in the self same order that before is set down. As touching the former parte of our Inwarde worship, which respecteth the Honor that we owe unto God, first that we think or conceive of God in every point as he hath opened him self unto us: that we conform our opinions and judgment in matters of Religion to the prescript of God's word: y ^t we do so fully content our selves in him, that in all matters, as in all cases we ever depend of, and rest only in him, as well for the whole work of our Redemption, as he hath wrought it in Jesus Christ; as also for whatsoever else we need in this present world: that we attribute all things unto God; and seek unto him in all our necessities: that whensoever we are justly occasioned to take an oath, then, because he only is sufficient to witness a truth, that we ever call him to witness, and swear only by him: and whatsoever others are of this kind. As touching the other part, which is the Service that we owe unto him, there be two sortes of Braunches that appertain thereunto. the first, as touching our preparation to do him Service: the other as touching the deed it self. unto our preparation appertaineth, first that we ever keep in our hands all such liberty and freedom as it shall please God to afford us: then that we keep up and maintain our selves in good plight; in Mind, in Body, in Goodes, that so we may do our Deede the better. Unto the Deede it self do in like sort appertain two sortes of Braunches. first, as touching our Common Callinge, that we both carefully reserve our selves to such things only as shall be enjoined, or hold of our hands from all, till we are very well assured what is to be done: and also when we shall thoroughly see what is to be done, remove all lets, set our selves to the deed, and continue therein. then as touching our several Trades of life, first that we choose arighte: then that faithfully we walk therein. Concerning that kind of worship that I termed External, and said to respect the outward action, the Braunches are, first that we duly use such Sacraments, Ceremonies, and other Exercises, of our faith, as the word of God hath commended unto us: and such Ceremonies, and other godly Eercices, as shall from time to time be found mete for us, and rightly by those that are in authority commended unto us. then also that we ever profess our faith in this naughty world, in word and deed, as occasion shall at any time serve.

As touching the reason that he addeth in the ende, to stir us up to keep this Commandment, it is double. For first he denounceth his judgments against those that break it: and then vnfouldeth his mercy towards them that observe it.

In the denunciation of his Iudgementes there are diverse things to be considered. First that he is The Lord our God: and therefore ought to be had in so much reverence, as the keeping of this commandment requireth. Then that he is Ielouse and therefore cannot abide, that we should turn to the devises of others. Thirdly that he visiteth the Sins of the fathers upon their children, unto the third and fourth generation. whereby he giveth us to understand, not, what he ever doth: but in what case such do stand in respect of their own reprobate ways. That is, that Idolatrous parents, are in manifest danger to have, both their idolatry & superstition cast on their children (and thē those children need not so much to triumph or glory to continue so obstinate in their fathers ways: but rather acknowledge it to be the hand of God, and his fearful vengeance, that they have no better grace. which also is not the least cause, that this present generation of ours, descended for the most part of Popish parents, is yet so froward as it is): And their other sins likewise so cast upon them, that for their sakes they shall be either accursed clean, or much punished, and diversely plagued; though not in such sort, but that their own deserts shall also require it together with the other. Last of all, that he termeth them, that having Images and such other toys break this commandment, no one jot better then Haters of him.

Having so denounced, then he strecheth out his arms of mercy to embrace all those, even unto thousands, that give thē selves to observe this commandment. wherein are three principal things to be considered. First, that he will be merciful to them. Secondarily, that howsoever the foolish and frantic world accompt otherwise of them, that abhor to give godly honor to Saints & Images; or, in their own devises to be as superstitious as they: yet God him self termeth thē Lovers of him. Thirdly, that he coupleth together these two things, to love God, and to keep his commandments. by occasion whereof we may learn this one thing, that neither can we be found to love him, unless we endeavor our selves to keep his commandments (a ready bar for all hypocrites) neither can we keep his commandments, unless we love him (that all Image-worshippers may see them selves plainly excluded).

Let Popery beware, that it never come to be examined by this commandment. It is no marvel, that they would so gladly have stolen it out.

The third Commandment.

THe third doth teach us, that we should inwardly have so notable a reverence of God, as that this worship before described should ever be pouldre • with true sincerity. And it hath two principal partes. first the Commaundemen • it self: then the threatening that is added thereunto.

In the Commandment it self w • have to consider, first what it forbiddeth 〈◊〉 then what it requireth.

It forbiddeth, first one Braunch: the • also y ^e Roote, & whatsoever other Braunches come out of y ^e same. The Braunch is▪ to take y ^e name of the Lord our god ydly▪ or in vain. either by swearing ydly by him; or howsoever else we talk of him a • a venture, or to no purpose. The Roote is Vnreuerencie towards God. The other Braunches that come out of this Roote are many of them as had as this, & some much worse, and all together very many in number: but such as may very well be reduced to a couple of sortes. whereof the former is of those whereby we break this Commandment as we are Christians, or in respect of our common Calling. the other of those whereby it is broken in certain of our particular Callings or Trades of life. Of the first sort are, first Hypocrisy: that is, under the name of God's servant, either not to receive Christian Religion, in the whole, or in some material pointe: or not to have it our endeavor to live accordingly. either in the whole, or in some parte. Secondarily in swearing, whē we swear either by God, either contrary to our knowledge, falsely; or whē we know it not certainly to be as we say; or but vainly, when there is no urgent necessity: or by the Manhodde of Christ, or some part thereof, either cursedly and outrageously; or in such sort as before is set down of God: or by any other. Thirdly in our Public Service, if either those to whom the administration thereof is committed, behave them selves unreverantly, or otherwise then becometh them that in these things represent the person of God, either in the word; or in the Sacraments; or in their Discipline or spiritual Censure; or in other Ecclesiastical functions: or such as are partakers thereof, either receive them; or behave them selves there in, otherwise then they ought to do, or as becometh those that are before the eyes of God. Fourthly, if at any other time we abuse holy things: as the Scripture, or any parcel thereof; either of the two Sacraments; good prayers; or blessings; the name of God; Hallowinges also; or such like.

Last of all when we counterfete, or take to our use, or make common such extraordinary miracles or other excellencies as it hath pleased the Godheade to show forth either in Christ or other ways, not to our imitation, but to the beautifying of him self, or his word. Of the other sort are diverse; but such as do appertain unto those that are, either in authority, or dignity over others: and in that respect represent unto others the person of God. Of the former are Princes, under-magistrates, Ministers, Parentes, Husbandes, Scholemasters, and Masters of howshouldes: and whosoever else have any authority over others. The Braunches that do appertain to those, are, first as touching their life and conversation, if they do not their endeavor, even in their Persons to represent the holiness; and the reverend majesty of God. Then as touching the manner of their government or ordering of those that are under their charge, first if they will rule by will without any laws: secondarily if their laws be ill: thirdly, if, whē their laws are good, they do not execute y ^e same. Their laws may be ill, & unmeet for the judgment seat of god, if either they tend not to that ende, y ^t god hath prescribed: or do it not with y ^e same equabilitie or moderatiō. Thende whereunto their laws & orders must tend is double. first to make thē ever more & more y ^e citizens or subjects of gods kingdom, in religiō & virtuous life: thē y ^t they live an orderly, peaceable, & prosperous life one with another. The moderatiō is, y ^t in punishment of faults, they be neither more rigorous, nor remiss: in rewarding of well-doing, neither more hard, nor liberal, then God, hath prescribed by the directiō of his word. Their execution will likewise be faulty, if either they pardon in the whole, or in parte, such as are in fallen within the sense and meaning of the law: or punish those in the whole, or in parte, that are not found to have transgressed. Of the latter, that is of those that are but in Dignity preferred before others, are the more learned, the more aged, the more noble, the more cunning, & the richer sort. The Braunch that appertaineth to these, is no more but this, if they walk not before God and men in such sort, as becometh those whom it hath pleased God to cloth with so honorable garments before many others; and to choose them from among the rest, to bear his treasures and precious jewels.

It requireth, first the contrary Braunch: then also the Roote it self, and, whatsoever other Braunches come out of the same. The Braunch is, whensoever we talk of god, to do it with reverence. The Roote is a singular Reverence of God. The Braunches that appertain hereunto by virtue of our common Calling, are, first as touching our profession to receive Christian Religion in every pointe: and unfeignedly to endeavor our selves to live accordingly in all things. As for swearing, first, that whensoever we swear we ever swear by our holy God: then also in such sort as we ought to do. first so truly, that there be in our oth, not only no plain falsehood; but also no manner of dissimulation: then also, that we do not swear so neither, but when we are by good occasion urged thereunto. As touching our divine service, that such as minister, do so behave them selves, as best may show forth, howe holy those things are; and the very truth, and majesty of them: that such as be partakers of them, receive them as at the hands of God; and behave them selves as in his presence. As touching those other holy things, that we have such an estimatiō of the holiness and majesty of God, that we abhor more then a thousand deaths, to use his most blessed name, his Scriptures his Sacraments, or good prayers which should also be his, but to moste holy and godly uses, such as him self hath ordained them for. Last of all, that in no wise we draw to our imitation any such excellencies as we find done to his own glory, or the commendation of his honor: but that with reverence we set them by, and leave them wholly unto him self. The Braunches that do appertain hereunto by virtue of those several estates, are, first for those that are in authority, that first as touching their conversation among men, that they so behave them selves, as may resemble, so near as they can, both the holiness and majesty of God: then as touching the form of their government, that their Laws be good, as well in ende, as moderation; that they govern by the prescript thereof; and ever put them in diligent execution. Then as touching them that are in dignity before others, that they walk in such sort as becometh those whom God hath honored, and chosen to carry so precious things.

In the Threatning annexed thereunto, we have to behold, that howsoever we may account it but a small matter so lightly to take into our mouths the name of our moste holy God: yet the Lord, in his Justice, findeth it to be so great a sin, as that he must needs condemn for it. And then doth there an heavy judgment remain for those that are the worst sort of this kind of sinners.

The fourth Commandment.

THe fourth Cōmaundement requireth that we walk those ways that it hath pleased God to lay forth to bring us to this worship before described. But the piece of Scripture that belongeth thereunto, may be divided into three principal partes. The first to be the Commandment it self, of the seventh days rest: the seconde, the concession or allowaunce of six days working: the third and last, by what reason he persuadeth us to keep this rest.

As touching the commaundemet it self we have to consider, somewhat otherwise then in the others, first what it requireth: then what it forbiddeth.

It requireth first one Braunch y ^t here is named: then also the Roote, and whatsoever other Braunches come out of the same. The Braunch is no more but this, that we keep holy the seventh day, resting from our usual labors therein. The Roote is, to be godly minded; or, to have an unfeigned, and an earneste desire to attain to this worship before described; and so thoroughly to be sanctified by the gracious work of God in us, that every day more & more we may cease frō our own natural works which ever are naught, and be occupied in his, that so we may worship him aright. The other Braunches that do grow out of his Roote, are many and diverse. Firste, such as do appertain to the keeping holy or right use of the Sabbath day, besides that other which is already set down. as namely, to spend the whole Sabbath day, either in Public exercise, as in ordinary service, or Sermons: or in private meditaiō, examining in what case we are, and lifting up our hearts unto God in thanksgiving, or prayer as occasion is offered; and prescribing to our selves whatsoever is of us to be done. or in such other works of charity, as by just occasion we shall be at any time called unto. Then also whereas it is known well enough, that God worketh that worship afore said in us by secondary causes, we may out of it easily gather, that by the virtue of this commandment we are led to seek out the benefit of them, and to take it unto our selves. Of these secondary causes I find two sorts. whereof the former may well be termed Ordinary means whereby it pleaseth god to work: the other are more properly Helps, for the better working of those means. So, these other Braunches, which do appertain to this Com. may well be reduced unto a couple of principal sortes. the former of those that do appertain to these Ordinary means: the latter of those that do appertain to those other Helps.

As touching both which there are three principal things that in this place were to be considered. first what they are: secondarily how God worketh by them: thirdly in what sort we have to meet with the working of God, or howe to take the benefit of them. But because the first & the second of these three are already set down in the former book whereunto they do more properly appertain, here we shall need to talk but of the third, that is, how we ought to take the benefit of them.

Therefore to come to those Ordinary means, the word, the Sacraments, the Church, & Government, this is our duty in everyone. First, as touching the word we ought so highly to esteem of it, y ^t not only we study it by our selves; & diligently give ear to the same being read unto us: but also, y ^t we ever maintain y ^e ministry, so far as y ^e direction of God doth lead us. The mystery of the Sacraments have we often to unfold before our eyes, ever striving thereby to maintain & better our vniō with Christ: and cōtenting our selves, once to have received thone; often̄ to quick̄ up our faith by the other. As touching the Church we must in deed be one of them: & yet we must take good hede unto thē. As touching the former of these two pointes, because they are the people of God, we have to associate our selves unto them; and among them, so nere as we can (not dividing our selves frō the rest) to the better sort: when once we are come together, not to part again without just occasion; nor to give them occasion to cast us out; or to sunder themselves from us: but ever keeping with them, diligently to reap from time to time, whatsoever spiritual commodity we may have by them. As touching the latter, because they are but Men, we must beware, lease if they happen to fall from the truth, either in the whole as the Jews, and Turks; or but in part, as the church of Rome very foully hath don, they carry us also with them. Last of all, that we may reap the benefit of Gouernement, first we have to submit our selves willingly to draw in the yoke thereof: not only when our Magistrates them selves are good; and their laws very easy: but also when thē selves are bad & tyrannous; & their laws very grievous. so long as the greuousnes of them consisteth, not in commanding such things as are ill; nor in forbidding such things as are good either in nature, or in circumstance as the case standeth: but only in restreining our outward liberty, in things indifferent. Then also we must do our endeavor to maineteine and uphold them with our Counsel, Prayer, Body, & Goodes: whether them selves be good or bad; so long as they are our lawful Magistrates.

The Helps that I speak of, which it hath pleased the wisdom of God to commend unto us for our better furtherance in those means (and therefore to be joined with them) are these three: watching, Fasting, and Prayer. Concerning which, we have in like sort, but the third point to consider. that is, howe we should help our selves by these which everyone may see to be this. that we ought diligently to occupy our selves therein, in them all, & in every of them. or in a few moe words, first that we advise our selves with all possible circūspection, what it is we have to do: what may hinder, or further the same. Secondarily that we be so earnestly ben to do what we should, that we busily avoid whatsoever may turn us out of the way, or but hinder us therein: and redily use whatsoever may set us through the way, or never so little help us forward. Last of all that we have so lively a feeling of our own wretchedness and weakness on the one side, and of the abūdance and gracious kindness that is in God on the other side, that to the performaunce of these things, we seek unto god with fervency of mind. and, to the ende that our prayers may better speed, we ever purge our selves from our sin, least that by the reason of it we become odious unto him: and never freight our heads so full of worldly fancies, but y ^t we may be able to keep our minds unto our prayers.

It forbiddeth, first the Braunch: then also the Roote, & whatsoever other Braunches come out of the same. The Braunch is, to be occupied in our usual affairs on the Sabbath day. The Roote is, to be worldly minded: or, to have so little account of our inward sanctification, that we do not much care though still we remain as bad as before, and ever be occupied in the works of our own corrupt nature. The other Braunches y ^t do spring out of the same are diverse. First such as do appertain to the Sabbath day it self, if we bestow it, or any parte of it in ydlenes, goodfelowshippe, inordinate feastinge, drinking, gamning, or such like: or if we absent our selves from the ordinary Divine Service: or if we either cause, or suffer others that are under our charge, so to do. Secondarily, as touching those Ordinary means before set down, if we have so little care to be godly, that we behave our selves clean contrary to that which is before set down. As namely, first as touching the word, if either we do flatly despise and abhor; or else not singularly regard, either the reading or the hearing of it: or if either we do clean pluck down the Ministry; or by our niggardly allowaunce, but steal away the force thereof. as for the Sacraments, if either altogether we shun them: or but in some points after our manner abuse them: buryinge the one in deep obliuyon: and coming to the other, either unreverantly; or very seldom; or not at all, but for fear of cyuile coercion, or shame of the world. Concerninge the Church, or in it the better sort, if either we never join unto them; or quickly start out again; or make them weary of our company; or take not to us the benefit of them. And as for Gouernement, if we be so much given to live after our licentious will, that either we go about to overthrow it one way or other; or else live not by the rule of it, at least whē we hope that we are in secrete. Last of all as touching those Helps, if we do not use them as is described. Firste concerning watching, if either we do not advice our selves of those things aforesaid: or, if they happen to come into our heads, forthwith suppress them, and lull our selves a sleep in security again. As for fasting, if we use not occasions of goodness; nor avoid occasions of naughtiness: but tenderly spare our labor in the one, and licentiously give over our selves to the other: and in the mean season set down our selves in some wicked, or vain toy in the name of Fasting. Last of all as touching Prayer, the Braunches are, either never to trouble our selves therewith, either not at all, or not in our own person; but to put over that charge unto others: or else, if our selves will take a little pains sometimes therein, to be sure of this, that either we slip a side from God, and steal to some Saint; or have our prayers in a tongue that we do not understand; or make but a lip-labor of them, putting our heart and mind to other uses, and leaving our lips and fingers ends only to them.

The Concession or granting of six days labor is now to be seen. Concerning which we have to consider, first that it is no parte of the Commandment it self (speaking properly) but only a permission, or an allowance: Secondarily that seeing it is so liberal allowaunce as it is, it ought to persuade us, in no wise to medle with the seventh day to any such use. Thirdly that it is not so to be taken, but that we may have other holy days besides (as they may be used) notwithstanding this: the nature of an allowaūce being such, as that it standeth of force but so far, as it is not restrained by some other law of as great authority. Last of all, that seeing God chargeth us with no moe, it may seem not to be so very needful to have any moe but only this.

Concerning the last part, which is the reason whereupon the observation of this Com. is grounded, the same is double. The first reason is, because god himself, having finished his work in those six days that went before, did rest the Seuenth. Which seemeth to conclude two things. The first very plain: that seeing he hath given us example to do that, whereunto his word doeth directly call us, we as natural children ought in this point to follow our fathers example. The other more dark, and more vncerten in it self: nevertheless so well helped̄ other ways, that it also may come before our eyes. which is no more but this: that if as the world was made in six days, and the seventh was a day of rest, so is it likely to stand towards the point of six thousand years, & then immediately the eternal rest in glory to begin (which not only diverse of the learned have said, & great likelihoods do import: but also the scriptures do seme to witness both by the whole and universal course of them, and also by certain particular places) then may a man in the seventh days rest more sensibly perceive, that now our Redemption, to so many as labor, is nere at hand: and therefore that it is time to lyft up our heads, both because we are already come to the sixte days afternoon; and hope that of those years which yet remain, a good number shall be cut off. Insomuch that hence ariseth double instruction. first to those that will not cease from their own works here, that they must in the world to come labor in eternal torments: so that they cannot with any sound comfort behold the Seuenth days rest, then that those that here cease from their own works, that they shall rest in the world to come: so that they may most joyfully behold the Seuenth days rest, that is unto them so comfortable a messenger, of so blessed an estate, so near at hand. The other reason is, for that God blessed the Seuenth day, & hallowed it. which also giveth double instruction. Firste that such as truly endeavor them selves to observe this Seuenth days rest in such sort as is prescribed, shall no doubt become godly, because God hath blessed it to that ende: then also that it is no marvel, that such as so little accompt as they do, to observe it as they ought to do, are so ungodly and wicked as they are; because they refuse this blessing of God that should make them better.

The fifth Commaundedement.

THe fifth Commandment teacheth us to link together one with another in such order as we find that God him self from time to time doth set among us. For seeing that it requireth, that all infe • iors honor their superiors, or submit themselves unto them, and all are inferiors in some respect, even the highest of all: we may boldly conclude, that this commandment knitteth us all together in one, and so layeth the very foundation (next after our duty to God's own Person) of every State or commonwealth. And in deed, there is nothing that so knitteth together, as for to acknowledge this subjection, and gladly to honor and reverence eche other. But of this Commandment there are likewise two principal partes. first the Cōmaundement it self: then the promise annexed thereunto.

In the Commandment it self we have to consider, first what it requireth: then what it forbiddeth.

It requireth first the Braunch; then also the Roote, and whatsoever other branches come out of the same. The Braunch of which first it speaketh, is, to honor our natural parents. The Roote out of which this Braunche doth grow, is a serious, and a diligent consideration, howe good things it hath pleased God to give forth in the world to our use: and namely (so much as appertaineth to this present Braunche) howe great good things he hath bestowed on us by our natural Parentes. The other Braunches that come out of this Roote, are, in like manner to honor all others to whom we find our selves to be bound for the like good things: wherewith it hath pleased god to our use to furnishe them, and therein to make thē in effect our parents. But because there are very many that by this accompt must be had in reverence of us (though not all alike) it shall be needful, first to see who they are: and then what kind of honor appertaineth to every of thē. Beginning therefore to search out who they are, whom it hath pleased god in this respect to make our Parents, here must we needs begin with the man Jesus Christ. in whom it hath pleased the Godheade, that all fullness should dwell; and that in him should be laid up for us all the inestimable treasures of God's gooodnes. that as he should be y ^e head of his Church, and therefore the very foundation, or the corner stone of our mutual Society one with another: so might we find in him, that which might sufficiently commend him unto us in that respect, and have him fuly furnished thereunto. From Christ descending to men on earth we find of them two sortes. first, those unto whom we are specially bound: then all others. we are specially bound unto three sorts, first to those that are in authority over us: as Parentes, Princes, under-magistrates, spiritual Pastors and Masters. Secondarily, to those that are in dignity preferred before us: as (besides those before rehearsed) the Learned, the aged, the honorable or worshipful, the Riche, and those that are skillful or cunning in their Sciences or Trades of life. Thirdly, to those that have a care of us, or bear good will unto us: as kinsfolk, neighbors, and all other friends. All others likewise come under this account, for that they are, or at least may be (for ought that we know) even the farthest and meanest of all, to very great use unto us. Thirdly, having so taken in all living men, we have yet to stretch forth this consideration to many others: Angels; dead men; and other Creatures. First, as touching Angels, they are to be taken into this accompt, for that it pleaseth God to use their ministry or service to our use here in this world. Of dead men that belong hereunto, there are two sortes. the former is of those that perhaps are departed long since, and yet have so bestowed their time while they lived, that they are in remembrance with us; for that they have advanced the Gospel, or the knowledge and faith of Christ, either by their learning, or by their life, or by their death: or else some other way have done good to their posterity in earthly matters. the other is of those our kinsfolk, neighbors or friends that are newly departed. Those other creatures that belong hereunto, are all these, whereby it pleaseth God in any respect to do good unto us.

As touching the Honor that appertaineth to these, the same is not alike unto all. But whatsoever it is, it appertaineth to one of these three Braunches; Obedience, Mainteinaunce, or Reverence. Unto Christ Jesus are they all due: obedience unto his word; mainteinaunce to his cause; and to his members on earth; reverence to him, and all his, and that absolutely, or without exception; and most fully, or after the largest manner. Unto those that are in authority over us are they likewise all due; but with limitation. For first as touching obedience, it is due unto them so far as they do not command anything contrary to the word of God, either in it self; or as the case standeth in other respects. As for mainteinaunce by body or goods, if they be public persons, or have in hand the government of the State, then have we to yield what they charge us withal to the uttermost penny of our ability, without discussing whether they take to much or not. If they be but Private men (as spiritual pastors, Parents, and Masters) then may we use our own discretion therein: but yet maintain them to our power so long as we see, first on their parts, that they do in deed need it to good, & needful uses: then on ours, that we are able to perform it, both in respect of our substance; & in respect of our estate, or vocatition, or y ^e business that we have otherwise to do. Reverence is due to them all: but, degrees to be used therein; and none to be reverenced above measure, as though they were some certain gods, or nere thereunto. Unto those that are but in dignity preferred before us, nothing peculiarly to them in that respect, but only reverence is due: that is, to make that accompt of them inwardly; and outwardly to have them in that estimation that belongeth unto them. Unto those that bear us good will these points of Reverence; duly to esteem of their good will: and to have the like in store for them again. Unto all others, reverence likewise, or so highly to esteem of them, as that we make no other account of any, then as of notable vessels of the treasures of god. and this, although they be unknown to us; or seme to have nothing at all in them; or be maliciously bent against us. Unto Angels likewise, unto the dead, & to other Creatures, a certain kind of Reverence likewise, and nothing else. As namely, that we esteem of the angels, as of the excellent creatures of God, ordained to our use, and doing their office accordingly: and if we have any set memorial of thē (for edifying, without superstion appointed unto us) to perform the same with due Reverence. As touching those of the dead long since that have givē go • d testimony of their faith, and are attained to their triumph in heavē, that we have them in reverend and thankful remembrance, whether it be for their writings, or lives, or deaths: as at all times else; so especially when we have any set memorial of them, to provoke us to be thankful to God on their behalf, or our selves to follow their virtuous examples: as for the others by whom we receive but some earthly blessing, yet to have them also in their degree in very reverend and thankful remembrance. As for those that are newly departed, y ^t we bring them semely unto y ^e ground; keep up their good name so well as we may; and do for those that are left behind them. As for all inferior Creatures, that we have them also in that accompt, that we allow them that place and estate that God hath given them; and that whensoever we have occasion to use them, we do it with sobriety and reverence.

It forbiddeth, first the Braunche: then also the Roote, and whatsoever other Braunches come out of the same. The Braunche is to dishonor our natural Parents. The Roote is to drown or neglect the cōsideratiō of those good things that it hath pleased god to lay up in others to our use: as though either there were no such in them; or otherwise that we could do well enough without them. The other Braunches that come out of y ^e same, are many and diverse. First of all, as touching Christ, the Father of our eternal brotherhoode, either not all to yield him those points of honor; or not so fully as we ought to do. As touching those two sortes of men, and first of all them to whom we are more specially bound, and among them, those that are in authority over us, either to disobey them in such things as in which they go not against the word of God, either openly; or covertly: or to depose their persons; maintain or set up another against them, or over them; or to deny them sufficient maintenance of our gooddes or lands: or but to have them in any contempt; or not so great reverence as is due unto thē, in thought, word, or deed. Secondarily as touching those that are but in dignity before us, either in heart, or else by some open fact altogether to disesteme or despise them: or not to acknowledge them such as they are, but to diminish or keep in some part of their due estimatiō. Thirdly as touching those others y ^t bear us good will, either to make but small account of their good will: or to show our selves unthankful when occasion is offered. Then as touching all others, if by a wicked prejudice or secretly with our selves we condemn any, either for very ill persons; or but to be to little purpose or else in outward appearance show our selves to have them in that accompt. Last of all as touching Angels, dead men, and inferior Creatures, if we have thē not in that reverence every sort in their degree as we ought to have. As for Angels, if we have them in any contempt: or if unreverantly we solemnize such good memorials as we have or may have of them. As for Saints, or those dead men that have left notable monuments of their faith behind them, if likewise we disesteme either them selves, or their good things that they have left unto us, defacing their writings, their doings, or their monuments, being other wise good or allowable enough: or if we unreverantly solemnize those good memorials of thē, that to our use and to the glory of God are, or may be well ordained. As touching those that have left us but some earthly blessing, if we have not them also in very thankful remembrance; if we deface their doings, diminishe of their glory, or raze their monuments. As touching those that are lately departed, if we suffer them to lie unburied; or bury them disorderly; or impeach their good name; or neglect those that they leave behind them. As touching all inferior Creatures, if insolently we behave our selves towards them: or wantonly use them.

So we have in this order to knit unto all: and to sunder our selves frō none.

The promise annexed thereunto, doth partly respect particular persons; but especially, the whole people. As it respecteth particular persons, though the words seem to promise longe life in this world without exceptiō: yet are they so to be taken, as that they promise it in this world, as it shall be moste expedient; in the world to come, without exception or limitation. and that the observers thereof, if they have not the performance of this promise in this world (as in deed there is no time appointed) then, because god is true, and just, they are sure to have it in the world to come. For it is not ever seen, that good subjects are most cherished: but sometimes wrongfully, and unnaturally cut off very sone. howbeit their hope to have this promise performed, is not therefore cut off therewithal: but much enlarged. So likewise on the other side it doth so threaten such as break it, to have their days cut off, that nevertheless they are in this world oftymes overslipped: but then, so much the more sure to be cut off from that longe, and blessed life in the world to come. As it respecteth the whole people, it doth in like sort not only promise unto them, that they shall peaceably enjoy their own land, so long as they shall thus link together, by honoring eche other, as they ought to do: but also threateneth, that they shall be rooted out thence, whensoever they shall start from those bands of unity, and sunder, or divide them selves from cache other. Which also came to pass among the Israelites, after that the greatest part of them, divided them selves from the house of David, to whom the Crown was appointed of God. Out of which, all States have in like sort to gather, that if they shall in manner aforesaid knit together, then shall they also long enjoy their country, in peace, and prosperity: if contrariwise they fall a sunder, then do they lay them selves open to the spoil, and give their lande occasion to cast them out, as unnatural, and ouerchargeable burdens for the earth to bear.

The sixth Commaundedement.

BY the sixte Commandment are we taught, that unto this kniting together by honoring eche other, we also bring with us a singular care of preservation, to be spread forth unto all, and to everyone. But whereas the three next Cōmaundementes do treat of diverse special pointes of this care for eache other, that by this is required, we may best take this to treat of it generally: leaving those special points to the others. And so to proceed, we have to consider, that first it forbiddeth; then it requireth.

It forbiddeth, first the Braunche: then the Roote, and whatsoever other Braunches come out of the same. The Braunch is murder. The Roote is, the neglecting of, or not caring for our neighbors good estate. The other Braunches that proceed out of the same are very many. but yet such, as that (deducting those that do properly appertain to those three Commaundementes that next follow) all may be brought into a couple of principal sortes. Whereof the former is, whereby we annoy our neighbor in our Common Calling, or, as all men generally may do. the other is, whereby we annoy him in our several estates or trades of life: behaving our selves therein, contrary to that which their nature requireth.

Of the former sort are these. Firste, when wittingly, or of set purpose, we bend our selves against him or against his good estate, either in deed; or in word; or else but in thought. Secondarily when we are not so well advised of our doings, but that, although we mean him no hurt, yet we are occasiō, unto him of stumbling in the way of his duty: either by word, as when we directly entice him to sin, or to some other inconvenience; or but utter such things, as may inwardly corrupt him, or otherwise be some hurt unto him: or by deed, when we walk so inordinately before him, that by our ill example, & other doings, we enbolden him to some evil; or do him some hurt. Last of all whē we lead our lives in such sort, that they are not profitable unto our neighbors, as when we live in no honest labor at all: or else not so profitable as we might make them, as when we live in some such trade as is not so needful as others that we might betake our selves unto: or having any good trade, do not faithfully labor therein.

Of the other sort there be so many that that it is hard to reckon them up. but it shall be sufficient to note a few principal examples. Among Princes there are found of these Braunches, when as either they suffer by their fault usurpers to take by violence their authority from them: or fondly yield it over to any foreign power: or put such in anthoritie under them, as are not meet for the place: or them selves be careless in their charge not regarding either to have any laws; or, howe vicious, or weak they are; or, howe slenderly their good laws be put in execution, either by want of diligence therein, or by extending their prerogative to go directly against the meaning of them. Among all inferior Magistrates (whether Ecclesiastical, Ciuile, or Martial) when they are either false, or negligent in their charge (so longe as they have received in charge to do no more then lawfully they may) as also on the other side if they pronounce sentence, or do execution according as they are put in trust, or as the Laws direct, so often as their charge, or the Laws of the Realm are contrary to the word of God. Among Spiritual Pastors or ministers, when they have so little care of their flock, that either them selves are not resident, or usually among them: or being there, deliver unto them vnholsome doctrine: or, if it be wholesome, let them not have it (otherwise occupied, or loving their ease) plentifully enough: or be utterly so void of all discretion or consideration, that they put not their spiritual Censure in ure; both by their word, and by their Sacraments, to give sinners to understand in what case they are before God: or behave them selves unreverantly in their function: or live ungodly: or without any sufficient calling leave their cure (for a greater living) they care not to whom. Among Parentes, when they have so little care of their Children, that they do not sufficiently to their power relieve their bodily necessities: or pamper them overmuch: or teach them not the knowledge or fear of God: or do not invre them to labor in some godly trade, whereby they may be able to live: or put them off frō their hands they care not how, for keeping, and furthering of them in the fear of God: or withhold them from marriage, when time is they should marie: or force them to mary for their own profit, or pleasure, such as they cannot soundly fancy. Among Scholemasters or teachers, when they corrupt those children of God that are under their hands, by reading unto them such authors as may infect them either with Heathenish, or Popish religion; or bring to their knowledge any other such naughtiness: or otherwise suffer them to decline to looseness of life: or put not so much unto them in matters of good learning, as they are able to deal withal: or be over heavy & grievous unto them. Among God-fathers and God-mothers, or those that are sureties for children when they are christened, when as they do so lightly pass over their charge to the parents again: or do not very diligently endeavor them selves to teache them, first the principles of religiō; then also the higher matters of greater perfection, so far as is nedeful for them to know. Among masters and dames, when they do not diligently trayne up their servants in religion, and virtue: when they suffer them to be idle: when they employ them ill, or teache them some naughtiness: when they set them about their own bellies: or other worldly affairs on y ^e Sabbath day; especially then, or at any time else, when of righte they should be at Service, or Sermons: when they suffer them to outray in wasteful spēding, whether in apparel for their masters honor, or worship; or howsoever else: or, when they occasion them by their straighte allowaunce, to seek out ill ways to maintain them selves. Among Artificers, when they lend forth their hand, or their cunning to help forward sin; or, but to content the vanity of men. Among the Richer sort, when as by their riches they do not endeavor them selves, to relieve the necessities of their neighbors about them: whether to the instruction of their souls, by preaching, and scholing: or to the relief of their bodies, with food, apparel, harbor, physic, surgery, &c: or to their defense, and maynteinaūce in their right, against those that would bear them down. Last of all (and to pass over many) among Subjects, when as they have so little regard to the Common-wealth, that either they do without license contrary thereunto: or else for their own profit or pleasure, procure license to do otherwise, then them selves do see that it may bear.

It requireth first the Braunche: then also the Roote, and whatsoever other branches come out of the same. The Braunch is, to preserve the life of others. The Roote is a carefulness for our neighbors good estate. The other Braunches are many and diverse: but of those two sorts before described. Firste as touching our general Calling, that whatsoever we determine towards him of set purpose, in deed, word, or thought, it wholly tend to his preservation, and bettering. then that by our word we do both occasion him to goodness, and also directly provoke him thereunto: by our deed or outward behavior & conversation we do the like in both those points. Last of all, to the ende that our life may be moste profitable unto him, that we enter into that trade of life, whereby we may do most good; and faithfully occupy our selves therein. Then as touching every ones special degree or calling, that Princes keep their kingdoms; and the government of them in their own hands: that they see that their laws be good, tending to the same ende that God's word prescribeth; and doing it with the same equabilitie or moderation: that they be so careful to see them duly put in execution, as that neither them selves do use, or claim any such prerogative, as doth not help it forward; neither place such under them (so nere as they can) as have not that their full purpose; nor suffer thē to continue in authority still, that do degenerate. That all inferior magistrates do their duty according to the charge committed unto them (so long as it varieth not from the word of God, neither by nature, nor yet by circumstance) truly, & diligently: otherwise flatly and plainly refuse, either to give sentence; or to do execution. That spiritual Pastors be resident where their charge is: break unto them the word of God soundly, & sufficiently: use their keys to go together, whether it be to opē, or to shut: keep to the charge committed unto them, unless God shall call them to some other. That Parents moderately relieve the bodily necessities of their children: soundly instruct them in true religion: teache them virtuous & godly behavior: train thē up in some trade, whereby they may do moste good: put them not of frō their hands, but so as they see good likelihood, of keeping, and bettering thē in the way of godliness: when they see it needful for thē to marie, that they do both help thē forward; & that where themselves can best like in the fear of God. That Scholemasters put by all such Authors as may infect their scholars, either with Heathenish, or popish corruption: teach thē the principles of sound religion: trayne thē up in civil & virtuous behavior: and as for their manner of teaching, first see that it be good; & thē follow it with diligence, and moderation. That Suerties for children at their christening, do not pass over their charge to others: but thē selves see that they be trained up as they ought, first in the principles; then in all other needful points. That Masters & Dames instruct their servants in Religion: see that they bestow not y ^e Sabbath day, nor any such other time lawfully exempted in worldly affairs; but in divine service, and such other works, as become such opportunities: keep them ever sufficiently occupied: teach them in all their doings faithfulness & truth: see that they spend not, but as they may bear it: and that they thē selves allow thē so liberally, that both they may be able to maintain their service; & also have some reasonable continual increase thereby. That Artificers bestow their labor and cunning in such things only, as are to our nedeful & sober use. That the Richer sort do their best endeavor to help their neighbors to instructiō for their souls; relief for their bodies; & mainteinaunce in their right. Last of all that Subjects break no good & needful laws though they have license; nor procure license so to do, in any matter that goeth against the Common-wealth.

The seventh Commandment.

THe seventh Commandment requireth so good regard of everyone, as that we do in no wise annoy our neighbor in his wedlock; nor our selves walk so inordinately in that kind of vice, that it be either the overthrowing, or the daungering of any other. As touching which we have in like sort to consider, first what it forbiddeth; thē what it requireth.

It forbiddeth, first the Braunch: then the Roote, and whatsoever other Braunches come out of the same. The Braunche that here is spoken of, is Adultery. The root is an unchaste mind, or no sound care to keep our selves chaste. The other Braunches that come out of the same, are diverse: but some more principal Braunches then others. Those that are of the former sort, are first and foremost, all unlawful and unclean copulations: secondarily, all other unclean deeds that are of that kind: thirdly, unclean talk: and last of all, unclean thoughts. Of the other sort are these: ydlenes: companying with harlots, or light persons: viewing of beauty: harkening to wanton talk: deintie fare, or pampering of the body: any kind of voluptuous living: the vow of single life: not to marie when need requireth: if we be married, much to absent our selves one from another; or any way to suffer the love and liking that is betwixt us to decay.

It requireth, first the Braunch: then also the Roote, and whatsoever other Braunches come out of the same. The Braunche is to up-hold and preserve our neighbors chastity, that they do not commit adultrie. The other Braunches are diverse: but as I said before some more principal then others. Of the first sort are these, y ^t we utterly abhor all such copulation; and that all be chaste and clean, in deed; in word; & in thought. Of the other sort are these, to be occupied: to keep company with chaste and clean persons: to turn a side our eyes from the beauty of others: to stop our ears to dangerous talk, and to rebuke it: to live an austere, and painful life: to keep our freedom in this point: to marie whensoever need requireth: if we be married, not to absent our selves much but to keep together: & by all possible means to maintain our mutual love or liking one of another.

The eyght Commandment.

THe eyght Commandment doth in like sort require so unfeigned a care of our neighbor, that we seek not wrongfully to get from him anything that is his. As touching which we have in like sort to consider, first what it forbiddeth; then what it requireth.

It forbiddeth first the Braunch: then also the Roote, and whatsoever other Braunches come out of the same. The Braunch is to Steal. The Roote is to have no care of our neighbors substance, or unrighteousness in getting of wealth; not to regard howe we come by such things, so long as any way we may get them. The other Braunches are diverse: but some more principal, then some others. Of the former sort are those whereby any wrong is done to our neighbor in some part of his substance, or such things as belong thereunto. Which wrong may be donne three manner of ways. first by doing the deed it self. The deed it self may be injurious two ways. first if it go directly against the word of God, whether the laws of our Princes go therewithal (as in many kinds of our Extortion; Usuries; Deceites; Defraudinges of heirs, or successors; and such like): or whether it be but the law of God only, going further, and to greater perfection, then oftymes the laws of Princes regard. Then if it go but against the laws of Princes, in such things as the word of God hath it self left indifferent, but hath therewithal left liberty unto Magistrates to restrain the same, as they frō time to time shall find expedient: as namely, to take to our selves any other allowaunce in apparel, fare, pastime, price, hier, wages or such like, then our laws do allow us to do. The second kind of wrong is, if we do but consent to others that do it; or conceal the same. The third, not to make restitutiō, and recompense for such injuries as we have done. Of the other sort are, to live an idle & an unoccupied life: to have no sufficient trade whereby we and ours may live: not to be content with our estate: prodigality, or superfluous, and vain expenses.

It requireth, first the Braunch: then also the Roote, and whatsoever other Braunches grow out of the same. The Braunch is, to be true and just, concerning that kind of theft that commonly goeth under that name: or, so heartily to detest it, that we rather choose to die, then to succor our selves by it. The Roote is, the love of equity in all such cases: or, when a man hath a care of his neighbors commodity, in no wise to touch it, but to leave it wholly unto him self. The other Braunches that do proceed of the same Roote, are also diverse: but some more principal, then others. The former sort may be thus contracted. First our selves to take hede, y ^t we medle with nothing y ^t is not our own. As for others, if any would proloine away his goods or by open violence overlay him for thē, not to suffer any such so near as we can: if any have already done it that we know of, to help him to his right again to the uttermost of our power. If in times paste we have done him wrong, whether warranted by the laws of our country, or not, first to make to him, or his a full restitution: then also to make to him or his a sufficient recompense for his want thereof, so far (at the least) as we are able. The latter sort are, ever to be occupied in some godly labor: our selves to have such a trade (so nere as we can) as is sufficient maintenance for us, not iniuring any: to be faithfully occupied therein: and to be very spare and moderate in all our own private expenses.

The nynth Commandment.

THe nynth Commandment in like sort requireth so good aduisment on his behalf, y ^t we ever seek to uphold our ne • ghbours good name. But as touching this also, we have to consider, first what it forbiddeth; then what requireth.

It forbiddeth, first the Braunch: then also the Roote, and whatsoever other Braunches come out of the same. The Braunch is, the bearing of false witness against our neighbor. The root is whē a mā hath no sound care of his neighbors good name or estimatiō. The other Braūches y ^t come out of y ^e same are, to be inquisitive (being but private mē, or doing it but to feed our humors) of our neighbors faults: to minister occasion to talk of the same: to disclose them to others to his shame: to speak the truth of him, to reproach him withal: to revile, mock, or taunt him, with open rebukes, plain scoffs, or secret quippes; so to abase or discredit him, or but to make others merry: to bear with others that so do, and not to show forth a misliking of it: and over lightly to pass over our selves, not considering that we have ben, or may be as bad as the worst.

It requireth, first the Braunch: then also the Roote, and whatsoever other Braunches come out of the same. The Braunche is so to abhor false witness, that on the other side we be ready to say the whole truth on our neighbors behalf. The Roote is, to be studious to uphold a good report of our neighbor so far as we may conveniently. The other Braunches are, to be ready to cover his nakedness, and faults: gladly to acknowledge such virtues, and other good qualities as he hath, how ill soever he be other ways: redely to give him, as occasion shall serve, his just commendation: if at any time we be disposed in the way of honest mirth to speak pleasantly of him, to be sure that it tend to no ill: if we be in place where he is reproached, to defend him so well as we may; and to turn the talk either altogether from him, or so much as we may to his commendation: and last of all to cast our eyes upon our selves, and our own doings, that so finding, that we would be loath to have our own faults written in our fore-heads, we may be the more desirous to cover our neighbors.

The tenth Commandment.

THe last, or tenth Commandment chargeth everyone to be content with his estate: and so consequently requireth so notable a moderation to be grounded in us, as may very well, both help forward our Common Society; and also prepare a man the better to walk the hard and painful way of these Commaundementes. But as touching it, we have also to consider, first what it forbiddeth; then what it requireth.

It forbiddeth, first the Braunch: then also the Roote, and whatsoever other Braunches come out of the same. The Braunche that first he speaketh of, is to covet. the example is given of our neighbors house more specially are forbiddden diverse members: as to covet his wife, his man-servant, his maid-servant, his Ox, his Ass, or anything else. The Roote is the misliking, or not an hearty liking of the estate that it hath pleased God to caste upon us: and yet no further, but that we covet no better, unless by lawful means (as we call them) we might come thereunto. Of the other Braunches that come our of the same there be two sortes. In time of adversity when the Cross is laid upon us, or when things fall not out as we would have them, to be so disquieted in mind, that first we clean forget the hope that we have of a better estate in the world to come; or else forsake the hold of it, or (at lease) a good parte thereof. then coming down to our selves, in our impaciencie either destroy our selves: or furiously do our selves, or others some hurt: or open our mouths to blasphemy and cursing: or languishe away in the grief of our mind: or in secrete mutter, or murmur at it: or seek to prevent it, or get it away by inordinate means (as by wishing, or seeking out hidden treasure in the sea or lande: or any such like.) In time of Prosperity, or when things fall out as we would have them, to be so puffed up with inordinate joy, that first, we either clean forget; or make little accompt of that which hereafter is to come, the very substance of our hope. Then coming down to our earthly Paradise, either wholly set our hearts on it: or by means thereof become very wantons (forgetting our selves in many pointes of our duties): or lay so fast hold of it, that we declare our selves thereby, that we should be very loath to parte with it again, whensoever it should please God to take it away.

It requireth, first the contrary Braunche: then also the Roote, and whatsoever other Braunches come out of the same. The Braunches is, in all our secrete and in most thoughts, to leave unto all men, whatsoever presently is theirs, to them and theirs forever. The Roote is a sound and an hearty liking of whatsoever estate it pleaseth God at any time to caste upon us: not so much as once in heart wishing to have it bettered any one jot.

Of the other Braunches that come out of the same, there are likewise two sortes. In time of adversity, or when the Cross is laid upon us, or when things fall out otherwise then we would have wished, to be of so quiet, so patient, & settled minds, that we first caste up our eyes unto the blessed estate, that is prepared for those that suffer for righteousness sake here; and ever keep a fast hold thereof. then coming down to our burden here, that we quietly bear it, so long as it pleaseth god it shall be our portion: heartily thank him for it also, as well as for better: rather choose to bear it, then to be without it (so long as so it pleaseth God) though otherwise it were left to our own choice. In time of prosperity, or when we are in such a case as doth very well please us, to be of that stay and moderation therwithall, that first we accompt it nothing, in comparison of that other that is laid up for us against the world to come: and that ever we endeavor our selves to look through it, unto the other, that it take not from us the sight thereof. Then as touching the thing it self, that we neither take occasion thereby to slip aside from our moderation, to some point of vanity: nor in heart cleave so fast thereunto, but that we can be content to parte with it again with right good will, if it please God to take it from us.

Could this Commandment be well kept of us, neither should we so much strain our common society: neither should we think it so hard and so painful a matter, to endure the way of God's Commaundementes.

The Conclusion of the whole: of th'ende and use of this Law.

By all these considered together it may sufficiently appear, that seeing this moste holy Law requireth so absolute perfection (another manner of thing then mortal men are able to come unto anything near, since that they fell) and hath a moste fearful curse, or sentence of eternal damnation to those that shall break any jot thereof (excepting none others, but those that seek the accomplishmente thereof on their behalf in Jesus Christ) therefore is this Law given, to those that are Ignoraunte of their ability, or estate, to teache them that this way, that is, by the righteousness of works, there is no salvation to be had, for that they are not able to perform the same. so to drive them all to the other, to seek their justification by Faith: that is, by the death and merits of Jesus Christ. To those that do come unto Christ, to give them to understand, from how great impossibility he hath delivered them, who hath performed the same to their use: how fully he hath answered the justice of God, in that he hath wrought for us so perfect righteousness; and so consequently howe substancially he hath wrought our salvation: and what is the way, or what are the works, wherein we should walk and bestow our labor; and that, not unprofitably, although we be not able to walk in such sort as it requireth. To those that will not so take hold of Christ, but that they will needs be saved, either in the whole, or in some parte, by their own half-faced works, or by some other way besides, or else not at all, to teach them, that as for their best endeavor (when they have done but what they can, and not all, or every jot) neither it, nor any other help will be able to serve their purpose in this matter: but that either they must do all, and every jot, even the uttermost farthing that is due by these Commaundementes, or else be damned without redemption. For that it hath not pleased God (as also it could not stand with his Justice) to save by their best endeavor, or any way else: but by taking hold of, or putting their trust, only, and soundly in Jesus Christ. That so they may know, that because they do not utterly renounce their own works, and whatsoever else; nor can abide to be saved, only by their Faith in Christ: therefore do they worthily perish.

FINIS.

Deut. 4. a. 5-9.

Behold, I have taught you ordinances and laws, such as the Lord my god commanded me, that ye should do so in the lande whither ye go to possess it. Kepe them therefore, and do them. For that is your wisdom and understanding in the sight of other nations: that they may hear all these ordinances, and say; Surely, it is a wise and understanding people: it is a great nation. For what other natiō is so great, that have their gods come so nigh unto them, as the Lord our God is nigh unto us in all things, as oft as we call unto him? Yea and what nation is so great, that hath ordinances and laws so righteous, as all this law which I set before you this day? Take hede to thee self therefore, and keep thy soul diligently, that thou forget not the things that thine eyes have seen, and that they depart not out of thine heart all the days of thy life: but teache them thy sons, and thy sons sons.