it is this day ordered by the lords and commons in parliament, that all ministers in their severall churches on wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of god upon the assembly of divines and others, appointed to meet at westminster on saterday[sic] the first day of july next to be consulted with by both houses of parliament in matters concerning religion. and that this order be forthwith printed and sent to all parish churches. jo. brown cler. parliamentorum. england and wales. parliament. this text is an enriched version of the tcp digital transcription a82859 of text in the english short title catalog (thomason e62_2). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 1 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a82859 wing e1620 thomason e62_2 99873271 99873271 155354 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a82859) transcribed from: (early english books online ; image set 155354) images scanned from microfilm: (thomason tracts ; 11:e62[2]) it is this day ordered by the lords and commons in parliament, that all ministers in their severall churches on wednesday next at the publike fast, and at all other times afterwards in their prayers before their sermons, shall earnestly and particularly pray for the special assistance and blessing of god upon the assembly of divines and others, appointed to meet at westminster on saterday[sic] the first day of july next to be consulted with by both houses of parliament in matters concerning religion. and that this order be forthwith printed and sent to all parish churches. jo. brown cler. parliamentorum. england and wales. parliament. 1 sheet ([2] p.) for john wright in the old baily, printed at london : 26 june 1643. caption title. at head of title: die sabbathi 24. junii 1643. reproduction of the original in the british library. eng westminster assembly (1643-1652) fast-day sermons -17th century. a82859 (thomason e62_2). civilwar no it is this day ordered by the lords and commons in parliament, that all ministers in their severall churches on wednesday next at the publik england and wales. parliament. 1643 129 0 0 0 0 0 0 0 a this text has no known defects that were recorded as gap elements at the time of transcription. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-11 mona logarbo sampled and proofread 2007-11 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion die sabbathi 24. junii 1643. it is this day ordered by the lords and commons in parliament , that all ministers in their severall churches on wednesday next at the publike fast , and at all other times afterwards in their prayers before their sermons , shall earnestly and particularly pray for the speciall assistance and blessing of god upon the assembly of divines and others , appointed to meet at westminster on saterday the first day of iuly next to be consulted with by both houses of parliament in matters concerning religion . and that this order be forthwith printed and sent to all parish churches . jo. brown cler. parliamentorum . printed at london for john wright in the old baily 26 june 1643. an ordinance of the lords and commons assembled in parliament for the calling of an assembly of learned and godly divines to be conconsulted [sic] with by the parliament for the setling of the government and liturgy of the church of england. and for vindicating and clearing the doctrine of the said church from false aspersions and interpretations; as shall be most agreeable to the word of god. with the names of all the ministers appointed for the same. die lunæ, 12. jun. 1643. ordered by the lords and commons assembled in parliament, that this ordinance be forthwith printed and published. joh. brown cler. parliamentorum. proceedings. 1643-06-12. england and wales. parliament. this text is an enriched version of the tcp digital transcription a83168 of text r204347 in the english short title catalog (wing e1952c). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 3 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a83168 wing e1952c estc r204347 99899517 99899517 153939 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a83168) transcribed from: (early english books online ; image set 153939) images scanned from microfilm: (early english books, 1641-1700 ; 2390:19) an ordinance of the lords and commons assembled in parliament for the calling of an assembly of learned and godly divines to be conconsulted [sic] with by the parliament for the setling of the government and liturgy of the church of england. and for vindicating and clearing the doctrine of the said church from false aspersions and interpretations; as shall be most agreeable to the word of god. with the names of all the ministers appointed for the same. die lunæ, 12. jun. 1643. ordered by the lords and commons assembled in parliament, that this ordinance be forthwith printed and published. joh. brown cler. parliamentorum. proceedings. 1643-06-12. england and wales. parliament. [8] p. printed for john wright at the kings head in the old bayley, london : 1643. signatures: a⁴. reproduction of original in the henry e. huntington library. eng church of england -government -early works to 1800. church of england -liturgy -early works to 1800. westminster assembly (1643-1652) -early works to 1800. a83168 r204347 (wing e1952c). civilwar no an ordinance of the lords and commons assembled in parliament: for the calling of an assembly of learned and godly divines to be conconsul england and wales. parliament 1643 489 1 0 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-10 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2007-12 mona logarbo sampled and proofread 2007-12 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion an ordinance of the lords and commons assembled in parliament , for the enabling of the commissioners of the great seale and the other committees in their severall counties , to tender an oath to all such persons of what degree or quality soever , that shall come into the protection of the parliament . die sabbathi 5 april ▪ 1645. be it ordained by the lords and commons in parliament assembled , that all and every person of what degree or quality soever , that hath lived or shall live within the kings quarters , or been aiding , assisting , or adhering unto the forces raised against the parliament , and hath or shall come to inhabit or reside under the power and protection of the parliament , shall sweare upon the holy evangelist in manner following : i a. b. doe sweare from my heart , that j will not directly nor indirectly adhere unto , or willingly assist the king in this warre , or in this cause against the parliament , nor any forces raised without the consent of the two houses of parliament in this cause or warre . and i doe likewise sweare that my comming and submitting my selfe under the power and protection of the parliament , is without any manner of designe whatsoever to the prejudice of the proceedings of the two houses of this present parliament , and without the direction , privity , or advice of the king , or any of his councell , or officers , other then what i have now made known . so helpe me god , and the contents of this booke . and be it further ordained by the authority aforesaid , that the commissioners for keeping of the great seale of england for the time being , shall have power , and are hereby authorized to tender and administer the said oath unto any peere , or wife or widow of any peere , so comming to inhabit as abovesaid . and it shall be lawfull to and for the committee of the house of commons for examinations , the committee for the militia in london , and all committees of parliament in the severall counties and cities of the kingdom , to tender and administer the said oath unto every other person so comming to inhabit as abovesaid . and if any person ( not being a member of , or assistant unto either of the houses of the parliament ) shall refuse or neglect to take the said oath so duly tendered unto him or her , as abovesaid , the said commissioners and committees respectively , shall and may commit the same person to some prison , there to remaine without baile or mainprize untill he shall conform thereunto . hen. elsynge , cler. parl. dom. com. london printed for edward husband , 1645. the lord strange his demands propounded to the inhabitants of the town of manchester concerning a pacification and laying down of armes : with the valiant answer and resolution of the commanders and souldiers in denying and withstanding the said demands : also the names of the scots elders and ministers chosen by the commissioners of scotland to be sent to the assembly of divines appointed by the parliament to be holden at london for the setling of religion. this text is an enriched version of the tcp digital transcription a35718 of text r20496 in the english short title catalog (wing d1091a). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 6 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a35718 wing d1091a estc r20496 12293548 ocm 12293548 58945 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35718) transcribed from: (early english books online ; image set 58945) images scanned from microfilm: (early english books, 1641-1700 ; 248:e121, no 25) the lord strange his demands propounded to the inhabitants of the town of manchester concerning a pacification and laying down of armes : with the valiant answer and resolution of the commanders and souldiers in denying and withstanding the said demands : also the names of the scots elders and ministers chosen by the commissioners of scotland to be sent to the assembly of divines appointed by the parliament to be holden at london for the setling of religion. derby, james stanley, earl of, 1607-1651. [2], 6 p. printed for th. cook, london : october 8, 1642. reproduction of original in thomason collection, british library. eng derby, james stanley, -earl of, 1607-1651. scotland. -parliament. westminster assembly (1643-1652) manchester (england) -history -siege, 1642. a35718 r20496 (wing d1091a). civilwar no the lord strange his demands: propounded to the inhabitants of the town of manchester, concerning a pacificction [sic], and laying down of a [no entry] 1642 1001 1 0 0 0 0 0 10 c the rate of 10 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2006-09 tcp assigned for keying and markup 2006-09 aptara keyed and coded from proquest page images 2006-10 mona logarbo sampled and proofread 2006-10 mona logarbo text and markup reviewed and edited 2007-02 pfs batch review (qc) and xml conversion the lord strange his demands : propounded to the inhabitants of the town of manchester , concerning a pacificction , and laying down of armes : with the valiant answer and resolution of the commanders and souldiers , in denying and withstanding the said demands . also the names of the scots elders and ministers chosen by the commissioners of scotland to be sent to the assembly of divines appointed by the parliament to be holden at london for the setling of religion . london , printed for th. cook . october 8. 1642. the lord strange his demands of the inhabitants of manchester . also a catalogue of th●se elders and ministers that were chosen by the commissioners of the generall assembly of scotland , to be sent to the assembly of divines in england . the late lord strange , now earle of darby , having strongly besieged the towne of manchester in the county palatine of lancaster , and lien before it with his forces , to the number of two thousand foot and six hundred horse , with 8. or 9. peeces of ordnance , from the four and twentieth of september to this present , since which time many shot have been discharged on both sides ; the lord strange planted his ordnance in two severall places , and plaid very fiercely upon the towne , and so hath continued night and day ever since , but hath done very little or no harme ! his musketiers have made many furious assaults against the town , and were as bravely withstood by those of the towne , who most couragiously defended their works , & made good their quarters against the enemy , beating them off , and killing above an hundred of them ( among which were some commanders of note ) without the losse of one man . his lordship seeing that by force he could not prevaile against the towne , hee sent a messenger to desire 〈◊〉 parley with the inhabitants of the towne , but they would not condescend unto it , till after foure or five messages from his lordship , and then they agreed that there should bee a cessation of armes on both sides , from tuesday in the afternoone , till seven of the clock the next day ; in the mean while the l. strange propounded these demands following : 1. that they would lay downe their armes , and deliver them up to his lordship . 2. that he might march through the town with his army , which were both denied . 3. that they would deliver him a thousand pound in money . 4. then he demanded but two hundred muskets . 5. seeing none of these would be granted , rather then be frustrate in all his demands , in his last message he desired but fifty muskets , and he would raise his siege and leave the town . after some debate and serious consultation concerning these demands between the commanders and common souldiers , a peremptory and resolute answer was returned his lordship by the unanimous consent of them all , that he should not have so much as a sword . the towne hath now held out a complete fortnight , and still continues with an undaunted resolution to stand it 〈◊〉 against him . many of his souldiers run away , and confesse they have neither meat nor money , but what they get by robbing . captain bradshaw hath behaved himselfe most valiantly , to his everlasting renown . the enemy have discharged their ordnance above three hundred times , and the musketiers have done what they could , and yet have we not lost one person in the fight , but a boy unarmed standing upon a stile , but the townsmen have killed above a hundred , and taken eighty prisoners of the enemies . a catalogue of the elders and ministers of scotland appointed by the commissioners to be sent to the assembly of divines in england for setling of religion . certain letters are sent from scotland to the parliament , and read in the house of commons , directed to the lord and commons now assembled in the high court of parliament of england , in manner of a remonstrance , wherein they did declare the sense that they have of the great distractions and distempers of this kingdome , tending to the subversion of the long established government thereof , and the confusion of the whole state , and in the end would prove the distruction of that their kingdome of scotland ; and therefore the lords and commons of that kingdome are resolved to present a petition to his majesty , with such reasons as they conceive may move him to an accommodation of peace & agreement with both his houses of parliament ; but if the same should be rejected , they are resolved to assist the parliament with force of armes , to defend their just cause , and to bring all delinquents and incendiaries that have disturbed the peace of the kingdome , and caused these troubles , to condigne punishment , which the house with great joy and much thankfulnesse accepted of . the parliament seeing distractions 〈◊〉 divisions , and schismes to be crept into the church , have made choice of an assembly of divers reverend and learned divines for the setling and reforming of religion : and the commissioners of the generall assembly of scotland have made choice of three elders , and six ministers to be present at the assembly of divines here in england . the elders are the earle of cassells . lord maitland . sir archibald johnston the scots ministers are , m. henderson . m. douglasse . m. rutherfurd . m. bayly . m. gelaspe . m. borthvicke . finis . reverend and beloved, it hath pleased the right honorable the lord major of the city of london, once and again to write unto the ministers thereof respectively, in a very pious and pathetical manner. ... seaman, lazarus, d. 1675. this text is an enriched version of the tcp digital transcription a92777 of text r211395 in the english short title catalog (thomason 669.f.16[28]). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 7 kb of xml-encoded text transcribed from 1 1-bit group-iv tiff page image. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a92777 wing s2176a thomason 669.f.16[28] estc r211395 99870124 99870124 163184 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a92777) transcribed from: (early english books online ; image set 163184) images scanned from microfilm: (thomason tracts ; 246:669f16[28]) reverend and beloved, it hath pleased the right honorable the lord major of the city of london, once and again to write unto the ministers thereof respectively, in a very pious and pathetical manner. ... seaman, lazarus, d. 1675. 1 sheet ([1] p.) s.n., [london : 1651] title from opening words of text. signed at end: la. seaman. place of publication from wing. imprint date from thomason's ms. note. annotation on thomason copy: "october 13. 1651". reproduction of the original in the british library. eng westminster assembly (1643-1652) -early works to 1800. religious tolerance -england -early works to 1800. freedom of religion -england -early works to 1800. london (england) -history -17th century -early works to 1800. a92777 r211395 (thomason 669.f.16[28]). civilwar no reverend and beloved, it hath pleased the right honorable the lord major of the city of london, once and again to write unto the ministers t seaman, lazarus 1651 1043 1 0 0 0 0 0 10 c the rate of 10 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-07 tcp assigned for keying and markup 2007-08 apex covantage keyed and coded from proquest page images 2007-09 elspeth healey sampled and proofread 2007-09 elspeth healey text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion reverend and beloved , it hath pleased the right honorable the lord major of the city of london , once and again to write unto the ministers thereof respectively , in a very pious and pathetical manner . not only to bewail the prophanation of the lords day , the christian sabbath , and to signifie what he hath done by way of precept ; but also to promise what ever the power of his place may do for the strengthening of their hands ; and likewise to desire all and every particular minister in the city , as they tender the honour of christ , and the good of peoples souls , and welfare of the city , yea and earnestly in the name of god to intreat ( as in the said letters appeareth more fully , ) that they the ministers of christ jesus , press the duty of sanctifying that holy day , shew the danger of prophaning of it , and perswade not only to publike worship , but also to retire in private families to such holy duties as the lord requireth . we who are some of those to whom the foresaid letters were directed , have therefore accordingly indeavoured something heretofore in order to the desired end , but of late more seriously in our provincial assembly ( where through gods mercy we have opportunity to confer about matters of religion ) we have weighed those foresaid letters , and laboured mutually to have our hearts affected ( as in the sight of god ) with the contents thereof . and as we bless god unfainedly for stirring up the magistrate to minde the sabbath , and quicken us in our duty about it , ( the rather because in these times many are of gallio's temper careless of such matters . ) so we the ministers there assembled , with the assistance of the elders , have consulted among our selves , wherein , and how we might be most serviceable to our lord jesus christ the great shepherd of the sheep , in decrying sabbath-breaking , and in furthering the true sanctification of that holy rest , both in publike and private , throughout all the congregations and families within the said city , the liberties thereof , and the bounds of the province . and because the delegates there assembling are but few of many ministers within the city , we judged it necessary by writing to stir up our selves and the rest of our brethren and fellow-labourers in the work of the lord , that as one man with one shoulder we may apply our selves to procure in the first place the sanctifying of the sabbath , as the fountaine and foundation of a more perfect reformation in all other things appertaining to religion . to that end we make it our request unto all our dear brethren & to your self in particular , that upon and after as you see occasion , you choose some pertinent scripture to open and apply for instruction of your hearers about the sabbath , that all duties belonging to it may be inforced , and all errors in judgment , and sinful practises whereby it is polluted , may be discovered , confuted and reproved . and because there are divers acts and ordinances of parliament in force for the better sanctification of that day , we desire also that every officer may be stirred up to act conscientiously and vigorously according to the duty of his place , as is in them prescribed . and what , though we be poor and despised , yet we may not forget gods law . we fear a great part of our trouble arises from hence , that we are not sufficiently zealous for that rest . if we can vindicate the lords day , his holy ordinances will soon regain their credit . the calling of the ministers will not die , if conscience of the sabbath do revive . but if that fall , which of us , or what ordinance of god shall be able to stand ? it should be no small incouragement unto us that god hath prepared the magistrates heart to accompany us in our desires and indeavours this way . and that we have so solemn an ingagement as his promise in writing to every one of us particularly , that he will use all the power of his place to presse and carry on this work , untill it come unto perfection . we want not many other , yea stronger and more sacred grounds and reasons , to inforce these duties upon our consciences , yet his incouragements , zeale and forwardness should provoke us , as the like in jehosaphat and nehemia did among the priests and levites . god threatens sabbaths of desolation , the land ( saith he ) shall enjoy her rest , because it rested not in the dayes and yeers which he had set apart ; this in some proportion hath been verified in mos● of those churches which bear the name of reformed . to england we may say , considering the state of other places , be not high-minded , but fear . repent and do thy first works . yea let thy last be better then thy first , lest god remove thy candlestick . we speak not this as if we needed to put words into our brethrens mouths , but to stir up their pure minds and to testifie how sincerely we desire to sympathize with all those who minde the things of god , and of his son jesus christ our lord . which we desire so much the more to love , and look after , as they are hated or neglected by others we forbear to press arguments from the duty of your calling , because of your selfe , we hope you are sufficiently sensible thereof . the good lord prosper all your labour in the lord , to whose blessing we commend you . signed in the name and by the appointment of the provincial assembly by the present moderator la. seaman . the humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. reynolds, edward, 1599-1676. this text is an enriched version of the tcp digital transcription a57141 of text r11585 in the english short title catalog (wing r1254). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 9 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a57141 wing r1254 estc r11585 13572981 ocm 13572981 100396 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a57141) transcribed from: (early english books online ; image set 100396) images scanned from microfilm: (early english books, 1641-1700 ; 799:12) the humble proposals of sundry learned and pious divines within this kingdome concerning the engagement intended to be imposed on them for their subscriptions. reynolds, edward, 1599-1676. [2], 6 p. [s.n.], london : 1650. written by edward reynolds. cf. nuc pre-1956. reproduction of original in huntington library. eng westminster assembly (1643-1652) great britain -church history -17th century. great britain -politics and government -1649-1660. a57141 r11585 (wing r1254). civilwar no the humble proposals of sundry learned and pious divines within this kingdome. concerning the engagement, intended to be imposed on them for reynolds, edward 1650 1932 5 0 0 0 0 0 26 c the rate of 26 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 apex covantage keyed and coded from proquest page images 2004-07 jonathan blaney sampled and proofread 2004-07 jonathan blaney text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the humble proposals of sundry learned and pious divines within this kingdome . concerning the engagement , intended to be imposed on them for their subscriptions . psal. 64. 5. they commune of laying snares privily . exod. 23. 2. thou shalt not follow a multitude to do evil . pet. 3. 17. for it is better if the will of god be so , that ye suffer for well doing then for evill doing . london , printed in the year , 1650. the humble proposals of sundry divines within the kingdom , concerning the engagement intended to be imposed on them for their subscriptions . we ministers of the gospell of jesus christ , who have all of us from the beginning faithfully served the parliament , and have in pursuance of those great and honourable ends of just liberty and reformation , suffered many and grievous things in our names and estates from the common enemy : and to this day have adhered to our first principles , and do still promise in our places and stations to maintain the peace of this nation , and to pay obedience to the lawes thereof ; conceiving it our duty in such a time as this , in all wayes of meekness and humility to endeavour the preservation of our inward peace and outward safety , being streightned in conscience upon the case of the present engagement , do humbly offer these ensuing particulars . 1. that although we hold our selves bound by our former solemn covenants and engagements , in that sense of them wherein they were by publick authority imposed on us , yet being convinced of the necessity of civill government in a land , for the preservation of humane society , and prevention of all those evills which the outrages of wicked men unrestrained would produce , and upon mature deliberation considering , that when the wise and holy providence of god ( whose judgements are unsearchable , and wayes past finding out ) shall at any time so shake the foundations of states and kingdoms , as to disable one government from affording protection and preservation , and to admit any other to obtain it ; it is not then strange to the will of god , light of nature , judgement of the learned , and practice of christians in former ages , nor to our own principles or former engagements , to live quietly and peaceably in our places and callings , and to submit to such things as are imposed upon , or required of us , by the powers which are in actual possession , being things in themselves lawfull and necessarie to the preservation of our selves and others , ( for this we conceive may be done without disputing the right or title of those that are in place of magistracy ) we do upon these premises declare that we wil accordingly behave our selves . 2. that we do humbly conceive that there is a great difference between these things and a subscription to this engagement , in the words wherein it is required , and that in divers respects . first , this subscription ( as to our consciences ) doth imply an approbation of the present establishment , as effected by a full and a free authority . secondly , an active concurrence , and as it were a ratifying consent of the people thereunto , it having been declared , that the originall of all just power is in the people . thirdly , an obligation , to act an all times , in all places and capacities ; to the promoting and strengthening of it , & not only of it ( but by a parity of reason ) of any other , which by the possible advantage of power , may at any time hereafter , even to the prejudice and ruine of this , set up it selfe , and then require of us the like subscription . 3. being by this engagement bound up to these particulars , as the words seem to import , we further conceive , that we shall by this subscription , violate those former engagements , in oathes , protestations , and in the solemn league and covenant , wherein we were by the former commands of parl. obliged , in which last particular , if the time we entred into it be considered , viz. in the day of our extremity , or the religious solemnity , with hands lifted up to the most high god ; or the matter of it , which is comprehensive of things sacred and civill , and particularly of the rights and priviledges of parliament , and the liberties of the kingdome : or the sense wherein we then took it ; or the asseveration , that we would never be drawn from it , by any terrour or combination whatsoever ; or the durable obligation which we brought upon our selves by it , even all the dayes of our lives ; or the considerations which we had before our eyes in the taking of it , namely the glory of god , the advancement of the kingdome of our lord iesus christ , and the happinesse of the king and his posterity . these things being duly considered , do leave such an awfull impression on our consciences , that anlesse the consistency thereof with this engagement be made unquestionably clear unto us , it cannot but render our consciences trembling & doubtfull , & so the act of engaging , by the apostles rule , to us unlawfull , as by a parity of reason it would have been undoubtedly inconsistent with our covenant , to have subscribed an engagement to the king and lords , without the commons of england , if it should by their agreement and authority , have been required of us . 4. these things being considered in the nature of the engagement , and in the full relation to which it stands to former engagements , cannot in our judgements but minister matter of generall scandall and offence to multitudes of men , both good and bad , many of whom being not able to make , or happily so much as understand subtile distinctions , whereby guilt may either be evaded or palliated , will look upon us as breakers of our oaths and covenants , as prevaricators of the most sacred and solemn things , as men of ductile spirits , and prostituted consciences , led by principles of fear or interest : which prejudice ( though we would grant , were more founded in the ignorance and mistakes of these men , then many solid and just reasons ) would yet grosly wound the gospel , expose our ministry to scorn ( the honour whereof ought to be dearer to us then our lives ) endanger the reputation , and so weaken the power of it in the consciences of our hearers ( who though through fear or other private ends may themselves have subscribed , yet retain low thoughts of us , as if we acted on the like principles ) as that we cannot but believe , but christ would be a greater looser by our subscription , then the state can any way be a gainer by it ; we desire alwayes to keep in mind the noble resolution of the apostle , who would not in case of scandall use his own just power , but chose rather to suffer all things , lest he should binder the gospel of christ and concluded , it was better for him to die , then that any in that behalf should make his glorying void . upon these and such like grounds , purely consciencious , and not out of any private interest or design , contrary to the peace of this common-wealth , we are 〈◊〉 to forbear subscription , untill either by solemn debate of the engagement ( as of the covenant ) or otherwise , our consciences shall be cleared of important scruples . so we humbly crave leave further to represent ▪ that our former governours ( not duly considering that men even in highest authority as well as others , are by the doctrine of the scriptures concerning scandall , bound to avoid the laying of shares and stumbling-blocks in the way of their brethren ) 〈◊〉 not onely attempted ( as in their late canon● to impose an 〈◊〉 oath , but also enforced subscriptions on many godly and learned ministers , to the utter undoing of themselves and families , and that with such vigour ▪ that the beginning of k. james his government , was with the deprivation of 3. or 〈◊〉 of them : and though we shall not take upon us to charge upon that severity of theirs the consequences which have followed , yet we may offer this observation ; that sundry examples may be given of gover●●●●s , who have laid the unhappy foundation of ensuing evills to themselves and their people , in the beginning of their government . and therefore we do presume that those in present power ( according to their professed principles and resolutions , to have respect to tender consciences ) wil not 〈◊〉 us to the sad dilemma of chusing either sinne or affliction , and hope that the many years experience of our quiet behaviour and faithfull service , may give them a better assurance and security for our peaceable conversation , then the fained subscriptions of very many ; who professe themselves not engaged by this engagement ; but use ●●s a protection of their estates , and a cover under which they hide and keep warm their former malignity , and who certainly would rejoyce at , and take the advantage of that sad division which is likely to ensue amongst those who have co-operated in the common cause of reformation and just liberty . we being at present shut up under such considerations as these , do humbly beseech those in present power , not to compell us ( whose reputation is as necessary for others , as a good conscience for ourselves ) to draw reproach upon religion , and vilifie the reputation of the ministry , by which the service of jesus christ is advanced , and cause others to think we esteem oaths as changeable as opinions ; and so brand us with the odious mark of 〈◊〉 and prevarication , subject us to the contempt 〈◊〉 〈◊〉 of all , as men of loose and uncertain principles , lay foundations to our selves of subscribing any thing hereafter upon the same grounds , and that unto these things we may not be enforced by so high and heavy a penalty 〈◊〉 to be outlawed of our birth-right , which is a punishment too heavy to be inflicted for no crime , and as we conceive , can hardly be exampled to have been inflicted on any but persons of infamous note , with whom ( we may speak without vanity ) we have not deserved to be numbred , untill by wilfull violation of the lawes , we deprive our selves of their protection , forfeit the benefit of them . finis . notes, typically marginal, from the original text notes for div a57141e-210 sect. 1. sect. 2. sect. 5. sect. 6. sect. 7. adoniram byfeild of the last edition. or, an expostulation with him concerning the book by him lately published, entituled, the reasons presented by the dissenting brethren, &c. but chiefly touching his lame and imperfect narrative of the proceedings of the committe [sic] for accomodation at westminster concerning religion. h. s. this text is an enriched version of the tcp digital transcription a93073 of text r204740 in the english short title catalog (thomason e443_32). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 15 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93073 wing s31 thomason e443_32 estc r204740 99864203 99864203 161721 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93073) transcribed from: (early english books online ; image set 161721) images scanned from microfilm: (thomason tracts ; 70:e443[32]) adoniram byfeild of the last edition. or, an expostulation with him concerning the book by him lately published, entituled, the reasons presented by the dissenting brethren, &c. but chiefly touching his lame and imperfect narrative of the proceedings of the committe [sic] for accomodation at westminster concerning religion. h. s. 8 p. [s.n.], london : printed in the yeer 1648. signed at end: h.s. annotation on thomason copy: "may 22". reproduction of the original in the british library. eng byfield, adoniram, d. 1660. -reasons presented by the dissenting brethren against certain propositions concerning presbyteriall government. westminster assembly (1643-1652). -dissenting brethren -early works to 1800. a93073 r204740 (thomason e443_32). civilwar no adoniram byfeild of the last edition.: or, an expostulation with him concerning the book by him lately published, entituled, the reasons pr h. s. 1648 2635 6 0 0 0 0 0 23 c the rate of 23 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-12 tcp assigned for keying and markup 2007-12 apex covantage keyed and coded from proquest page images 2008-01 mona logarbo sampled and proofread 2008-01 mona logarbo text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion adoniram byfeild of the last edition . or , an expostulation with him concerning the book by him lately published , entituled , the reasons presented by the dissenting brethren , &c. but chiefly touching his lame and imperfect narretive of the proceedings of the committe for accommodation at westminster concerning religion . london : printed in the yeer 1648. sir , having perused the book by you newly published , under this title , the reasons presented by the dissenting brethren against certain propositions concerning presbyteriall government , and the proofs of them voted by the assembly of divines sitting by authority of parliament at westminster , together with the answer of the assembly of divines to those reasons of dissent ; i congratulate your happinesse in being midwife to such a work . howbeit i am bold to desire satisfaction in some particulars in your title page , as also in that later peece touching accommodation , upon which all mens eyes ( you know ) will , in this juncture of time , be most intent , and in which more care and faithfulnesse would well become such an eminent scribe : hoping your candor and ingenuity will be my shelter against all impotent passions that might raise a storm against me in your breast . the title-page seems to hold out the trophees of the dissenters over the assembly ( not unlike that of aeneas over mezentius in his triumphant addresse to mars ) in large capitals , the reasons presented by the dissenting brethren against certain propositions concerning presbyteriall government , &c. scilicet . mezenti ducis exitvias tibi magne tropaeum bellipotens , aptat rorantes sanguine cristas : &c. but the answer of the assembly comes after in a lesser character , and lower rank , having but two lines allowed it at the bottom , where it sits at the foot of that gorgeous title , upon a little tripod not half an inch broad , like a petty in the school , that needs a fescue . now verily , i should have thought it more honour for the assembly to have led the round , and that the title-page should have ran thus , the answer of the assembly of divines to the reasons of the dissenting brethren , &c. who being but 7. might better have been thrust into the trundle-bed of the two last lines ; then 50. or 60. men . this , in my poore conceit , ( at which perhaps your beard will smile , to the hazard of a drie exhalation from beneath ) had better preserved the reputation of the assembly , if that had been your care . men speak it out aloud , that mr. byfeild is become , if not a down-right independant , yet , a strenuous agitator for that faction ; and that he had not kept such an antichristian thing as a vicaredge thus long , after his illumination , but for the accession procured for him , while he was probationer , by the grandees of the time . so that i much fear , the world will , by this title page ( which doth so extreamly cast the scale for the independents , ) be much confirmed in that opinion of you . if you say , it is meet that their reasons which were first offered to the assembly , should be first set down : true , in the body of the book , but this is no reason why the assembly should not have the upper side , in the title-page . no man , publishing an answer to another , but in the frontispice he first gives notice of his answer , if he think it hath the better of his antagonist ; as i think you once thought of the answers of the assembly to those troublers of it . if you tell me , the printer or stationer had the ordering of that title , i think you dare not adventure to say so in the light , lest it should bring up so much blood into your face as would proclaim the falshood of such a poore excuse . what publisher of a book is so long in travail with any page of it , as with the title ? if you plead the order of the lords , which directs to that method : i say , 1. that if your fellow convert john brown , and you had so pleased , the sense of the lords might have been so drawn up , as the honour of the assembly might have been better consulted or provided for . 2. i do not find you , in ought else , so punctuall in keeping to their order . they say , the reasons against the third proposition , &c. you say , against certain propositions . they say , ( in reference to that third proposition , as you were ( say some of credit ) told openly in the assembly ) as well those formerly printed for the use of the houses , as any other ▪ reasons and answers never formerly printed . but you say in effect , reasons against other propositions , as well as against that third : for , you do accordingly publish them . and although you have been observed lately to solicite some lords for an inlargement , or at least for an explanation of that their order , wherein you could not prevail : yet have you printed all the rest ; for which , i thank you : onely this i say , that it is not for you to answer me in the point now between us , that you so draw up the title , because you would be punctuall in keeping close to the lords order ; for you have transgressed it in a far greater matter . shall i tell you what some conjecture to be the cause of such a transgression ? they say , you cannot forget how much time those 7. men ( especially that brazen fac'd peece of impudence , that protestant jesuite , that antilogorum p●●tifex maximus , your dear brother philip ) took up in the assembly ; and that had it not been for that passionate and inflexible d. b. his endeavours to put a period to those debates , t is verily beleeved those 7. apocryphal brethren would have held the assembly till this time , in going over and over , and a 1000. times over , the same things again . therefore you thought fit to give them so much roome in your forebox , in regard they took up so much time , and would willingly have taken more , in your assembly . i hope it may be pardoned , if some other man beside t. r. and e. m. shall print some peece thereof better then they have done , although not authorized by mris harwards husband , who received no power from you to impower t. r. and e. m. to do what they have done herein already . and how comes it to passe , that you have agreed to wipe the noses of the other two scribes of the assembly with one single book apeece ? i have been told , that they took ten times more pains in writing copies for the parliament , in entring the originals into your books , &c. then you have done . but if they be your servants ( as men say they be ) 't is not unfit the master should take the benefit of their work , till they be out of their time . for my part , i could not , for a while , satisfie my self , why you should thus deal with your fellow scribes , till i was better informed of the reasons , which , if true , are of some weight . if they be false , i pray undeceive me , because i had them from such hands , as i am apt , at present , to beleeve them . it is said , that mr. byfeild hath a lean vicaredge ( the very house whereof cost him more , then the whole is worth ) and he was to make use of such friends to procure an augmentation , as were likely to carry it . hereupon he had the wit to apply himself to mr. solicitor , who by good hap had a maydservant to put off to a young stationer , who had as little to begin with as the mayd , perhaps lesse . the sollicitor was willing to gratifie mr. byfeild in his suit , if mr. byfeild could finde out any thing in the assembly , that might be beneficiall to harward . mr. byfeild told him , there was nothing in the assembly , unlesse those reasons , and answers , and papers , since by him published . hereupon , the solicitor seconded mr. byfeilds petition which was preferred in the house of commons by the new german bishop of foolham ; whereby an 100 li . per annum was setled on mr. byfeld : and the other businesse was so discreetly managed , that the lords made an order for printing of these things now made publick . and there went the hare away from the other two scribes . howbeit , mr. byfeild can plead that he received not one penny from the stationer . and mr. harward , they say , can make it out , that he received somewhat else with his wife , beside this copy : and so i see not why all parties should not be well pleased : for , they must be . but truly , truly , sir , your faith is much questioned in the businesse of the accommodation papers . for my part , this satisfies me , that you do not attest them as you do the rest , with a concordat cum originali : nor indeed could you do otherwise , you being no scribe to that committee , nor alwayes present at the debates and orders made therein : nor honest jeremy neither , who had little skill what was rightly reported , and what not , he being no member of that committee , if your enumeration of the divines at pag. the 13th . be full . nor could you get any authentick originall , but were fain to run up and down among your new friends to get here a paper and there a paper to patch up something , as it please the friends to the dissenters cause to furnish you ; by means whereof divers things are wholly omitted , and others mangled , which makes the whole very imperfect , and unsatisfactory to such as have had the happinesse to be acquainted with all the passages of that transaction . that i may give you a taste , turn to page 17. of those papers , where you shall find these two grosse slips , viz. 1. your copy runs thus , this paper being read , and the day ( you would have said , a good part of the night ) spent in explaining of it . and so you passe on to the order made in the close of that meeting , passing over all those explanations about which so much time was spent . but sir , the dissenters did themselves at last explain sundrie ambiguous termes of their paper then given in , which explanations were taken sillabice in writing , at that time , and after they had been read to them , and owned by them , were to be kept by the chairman , and are still extant . but the independents had no reason to desire the publishing of those explanations * : therefore , herein you had reason to suppresse them , in case you had them by you . but , we hope , one day to see them . 2. you set down that order of the committee , decemb : 4 ▪ 1945. thus . it was ordered that the rest of the divines , members of the committee , be made a sub-committee to consider of the paper of the dissenting brethren , given in , and to meet first between themselves , then with the dissenting brethren , and to prepare somewhat against the next meeting of this committee , &c. but here you grosly mutulate . for , in the originall , after those words [ then , with the dissenting brethren ] this clause is added [ if there shall be cause , ] which you omit ; for what cause , your self best know . sure i am , there was a noise all over the town at that time , that when the sub-committee of divines that were to draw an answer to that paper , presented their thoughts of it to the committee , at their next sitting , dec : 15. ( as you quote the time ) the dissenters fell a cavilling at the sub-committee for bringing in an answer , before they had met with them ▪ according to the order as you are please to give it us : but it was answered out of the originall order , that the sub-committee were not necessarily to give them a meeting , because the order saith it was onely thus [ if there shall be cause ] of which the sub-committee were best able to judge , in reference to themselves . this was thought by the committee , to be a good defence of the sub-committee ; and the dissenters were thereupon ordered to give a r●ply thereunto by the tuesday senight following . sir , these are no small slips in a man so deeply trusted , and pretending to so much integrity . i could tell you of many more in that last peece , which had you faithfully and fully related , would have discovered much more to the world of those proceedings , then your dissenting brethren would be willing that all men should know . but , if i should here adde any more , i should exceed the bounds of a private letter . i am assured , that not onely the scots commissioners , but some of your assembly were very exact and diligent in taking the whole proceed of that committee , which since ( as i am informed ) is faithfully printed in scotland . may i have the happinesse to get any perfect copy , i hope it shall be no felony nor treason ( unlesse such as may be made so by independent-club ▪ law ) to disabuse the world , by making the whole truth to appear to all . so , wishing you as much faithfulnesse as you need , my next wishes shall be , that you may be again the same man you were when old alexander of scotland was alive ; and then that you may have as much happinesse as you can desire , while you continue in the truth . this , sir , is the prayer of may 15. 1648. your very loving friend , h. s. finis . notes, typically marginal, from the original text notes for div a93073e-170 * they exclude all but their own gang which would , if known , make them a lean company . mr. john miltons character of the long parliament and assembly of divines in mdcxli omitted in his other works and never before printed ... character of the long parliament and assembly of divines in mdcxli milton, john, 1608-1674. 1681 approx. 15 kb of xml-encoded text transcribed from 8 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2005-12 (eebo-tcp phase 1). a70589 wing m2098 estc r12881 12254707 ocm 12254707 57329 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70589) transcribed from: (early english books online ; image set 57329) images scanned from microfilm: (early english books, 1641-1700 ; 155:6 or 1106:8) mr. john miltons character of the long parliament and assembly of divines in mdcxli omitted in his other works and never before printed ... character of the long parliament and assembly of divines in mdcxli milton, john, 1608-1674. [4], 11 p. printed for henry brome ..., london : 1681. copy at reel 1106:8 (m2098) erroneously identified as "mr. john m. hons character of the long parliament", supposedly by sir james tyrrell, with wing no. t3590. reproduction of originals in the huntington library and the union theological seminary library, new york. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng england and wales. -parliament. westminster assembly (1643-1652) great britain -politics and government -1625-1649. 2005-05 tcp assigned for keying and markup 2005-06 apex covantage keyed and coded from proquest page images 2005-07 mona logarbo sampled and proofread 2005-07 mona logarbo text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion m r john miltons character of the long parliament and assembly of divines in mdcxli . omitted in his other works , and never before printed , and very seasonable for these times . london : printed for henry brome , at the gun at the west-end of st. pauls , 1681. to the reader . the reader may take notice , that this character of mr. miltons was a part of his history of britain , and by him designed to be printed : but out of tenderness to a party , [ whom neither this nor much more lenity has had the luck to oblige ] it was struck out for some harshness , being only such a digression , as the history it self would not be discomposed by its omission : which i suppose will be easily discerned , by reading over the beginning of the third book of the said history , very near which place this character is to come in . it is reported ( and from the fore-going character it seems probable ) that mr. milton had lent most of his personal estate upon the publick faith ; which when he somewhat earnestly and warmly pressed to have restored [ observing how all in offices had not only feathered their own nests , but had enricht many of their relations and creatures , before the publick debts were discharged ] after a long and chargeable attendance , met with very sharp rebukes ; upon which at last despairing of any success in this affair , he was forced to return from them poor and friendless , having spent all his money , and wearied all his friends . and he had not probably mended his worldly condition in those days , but by performing such service for them , as afterwards he did , for which scarce any thing would appear too great . mr. john miltons character of the long parliament in 1641. of these who sway'd most in the late troubles , few words as to this point may suffice . they had arms , leaders , and successes to their wish ; but to make use of so great an advantage was not their skill . to other causes therefore , and not to the want of force , or warlick manhood in the britains , both those , and these lately , we must impute the ill husbanding of those fair opportunities , which might seem to have put liberty so long desired , like a bridle into their hands . of which other causes equally belonging to ruler , priest , and people , above hath been related : which , as they brought those antient natives to misery and ruine , by liberty , which , rightly used , might have made them happy ; so brought they these of late , after many labours , much blood-shed , and vast expence , to ridiculous frustration : in whom the like defects , the like miscarriages notoriously appeared , with vices not less hateful or inexcusable . for a parliament being call'd , to redress many things , as 't was thought , the people with great courage , and expectation to be eased of what discontented them , chose to their behoof in parliament , such as they thought best affected to the publick good , and some indeed men of wisdom and integrity ; the rest , [ to be sure the greater part , ] whom wealth or ample possessions , or bold and active ambition [ rather than merit ] had commended to the same place . but when once the superficial zeal and popular fumes that acted their new magistracy were cool'd , and spent in them , straight every one betook himself , setting the common-wealth behind , his private ends before , to do as his own profit or ambition led him . then was justice delayed , and soon after deny'd : spight and favour determined all : hence faction , thence treachery , both at home and in the field : every where wrong , and oppression : foul and horrid deeds committed daily , or maintain'd , in secret , or in open . some who had been called from shops and ware-houses , without other merit , to sit in supreme councels and committees , [ as their breeding was ] fell to huckster the common-wealth . others did thereafter as men could sooth and humour them best ; so he who would give most , or under covert of hypocritical zeal , insinuate basest , enjoyed unworthily the rewards of learning and fidelity ; or escaped the punishment of his crimes and misdeeds . their votes and ordinances , which men lookt should have contained the repealing of bad laws , and the immediate constiturion of better , resounded with nothing else , but new impositions , taxes , excises ; yearly , monthly , weekly . not to reckon the offices , gifts , and preferments bestowed and shared among themselves : they in the mean while , who were ever faithfullest to this cause , and freely aided them in person , or with their substance , when they durst not compel either , slighted , and bereaved after , of their just debts by greedy sequestrations , were tossed up and down after miserable attendance from one committee to another with petitions in their hands , yet either mist the obtaining of their suit , or though it were at length granted , [ mere shame and reason oft-times extorting from them at least a shew of justice ] yet by their sequestratours and sub-committees abroad , men for the most part of insatiable hands , and noted disloyalty , those orders were commonly disobeyed : which for certain durst not have been , without secret complyance , if not compact with some superiours able to bear them out . thus were their friends consiscate in their enemies , while they forfeited their debtours to the state , as they called it , but indeed to the ravening seizure of innumerable thieves in office : yet were withal no less burthened in all extraordinary assesments and oppressions , than those whom they took to be disaffected : nor were we happier creditours to what we call'd the state , than to them who were sequestred as the states enemies . for that faith which ought to have been kept as sacred and inviolable as any thing holy , the publick faith , after infinite sums received , and all the wealth of the church not better imploy'd , but swallowed up into a private gulph , was not ere long ashamed to confess bankrupt . and now besides the sweetness of bribery , and other gain , with the love of rule , their own guiltiness , and the dreaded name of just account , which the people had long call'd for , discovered plainly that there were of their own number , who secretly contrived and fomented those troubles and combustions in the land , which openly they sate to remedy ; and would continually finde such work , as should keep them from being ever brought to that terrible stand , of laying down their authority for lack of new business , or not drawing it out to any length of time , tho' upon the ruine of a whole nation . and if the state were in this plight , religion was not in much better ; to reform which , a certain number of divines were called , neither chosen by any rule or custome ecclesiastical , nor eminent for either piety or knowledge above others left out ; only as each member of parliament in his private fancy thought fit , so elected one by one . the most part of them were such , as had preach'd and cryed down , with great shew of zeal , the avarice and pluralities of bishops and prelates ; that one cure of souls was a full employment for one spiritual pastour how able soever , if not a charge rather above humane strength . yet these conscientious men ( ere any part of the work done for which they came together , and that on the publick salary ) wanted not boldness , to the ignominy and scandal of their pastor-like profession , and especially of their boasted reformation , to seize into their hands , or not unwillingly to accept [ besides one , sometimes two or more of the best livings ] collegiate masterships in the universities , rich lectures in the city , setting sail to all winds that might blow gain into their covetous bosoms : by which means these great rebukers of non-residence , among so many distant cures , were not ashamed to be seen so quickly pluralists and non-residents themselves , to a fearful condemnation doubtless by their own mouths . and yet the main doctrine for which they took such pay , and insisted upon with more vehemence than gospel , was but to tell us in effect , that their doctrine was worth nothing , and the spiritual power of their ministry less available than bodily compulsion ; perswading the magistrate to use it , as a stronger means to subdue and bring in conscience , than evangelical perswasion : distrusting the virtue of their own spiritual weapons , which were given them , if they be rightly called , with full warrant of sufficiency to pull down all thoughts and imaginations that exalt themselves against god. but while they taught compulsion without convincement , which not long before they complained of , as executed unchristianly , against themselves , these intents are clear to have been no better than antichristian : setting up a spiritual tyranny by a secular power , to the advancing of their own authority above the magistrate , whom they would have made their executioner , to punish church-dellnquencies , whereof civil laws have no cognizance . and well did their disciples manifest themselves to be no better principled than their teachers , trusted with committeeships and other gainful offices , upon their commendations for zealous , [ and as they stickt not to term them ] godly men ; but executing their places like children of the devil , unfaithfully , unjustly , unmercifully , and where not corruptly , stupidly . so that between them the teachers , and these the disciples , there hath not been a more ignominious and mortal wound to faith , to piety , to the work of reformation , nor more cause of blaspheming given to the enemies of god and truth , since the first preaching of reformation . the people therefore looking one while on the statists , whom they beheld without constancy or firmness , labouring doubtfully beneath the weight of their own too high undertakings , busiest in petty things , trifling in the main , deluded and quite alienated , expressed divers ways their disaffection ; some despising whom before they honoured , some deserting , some inveighing , some conspiring against them . then looking on the church-men , whom they saw under subtle hypocrisie to have preached their own follies , most of them not the gospel , time-servers , covetous , illiterate persecutors , not lovers of the truth , like in most things whereof they accused their predecessors : looking on all this , the people which had been kept warm a while with the counterfeit zeal of their pulpits , after a false heat , became more cold and obdurate than before , some turning to lewdness , some to flat atheism , put beside their old religion , and foully scandalized in what they expected should be new . thus they who of late were extoll'd as our greatest deliverers , and had the people wholly at their devotion , by so discharging their trust as we see , did not only weaken and unfit themselves to be dispensers of what liberty they pretended , but unfitted also the people , now grown worse and more disordinate , to receive or to digest any liberty at all . for stories teach us , that liberty sought out of season , in a corrupt and degenerate age , brought rome itself into a farther slavery : for liberty hath a sharp and double edge , fit only to be handled by just and vertuous men ; to bad and dissolute , it becomes a mischief unweildy in their own hands : neither is it compleatly given , but by them who have the happy skill to know what is grievance , and unjust to a people , and how to remove it wisely ; what good laws are wanting , and how to frame them substantially , that good men may enjoy the freedom which they merit , and the bad the curb which they need . but to do this , and to know these exquisite proportions , the heroick wisdom which is required , surmounted far the principles of these narrow politicians : what wonder then if they sunk as these unfortunate britains before them , entangled and opprest with things too hard ; and generous above their strain and temper ? for britain , to speak a truth not often spoken , as it is a land fruitful enough of men stout and courageous in war , so is it naturally not over-fertile of men able to govern justly and prudently in peace , trusting only in their mother-wit ; who consider not justly , that civility , prudence , love of the publick good , more than of money or vain honour , are to this soyl in a manner outlandish ; grow not here , but in minds well implanted with solid and elaborate breeding , too impolitick else and rude , if not headstrong and intractable to the industry and vertue either of executing or understanding true civil government . valiant indeed , and prosperous to win a field ; but to know the end and reason of winning , unjudicious and unwise : in good or bad success alike unteachable . for the sun which we want , ripens wits as well as fruits ; and as wine and oyl are imported to us from abroad : so must ripe understanding , and many civil vertues , be imported into our minds from forreign writings , and examples of best ages , we shall else miscarry still , and come short in the attempts of any great enterpise . hence did their victories prove as fruitless , as their losses dangerous ; and left them still conquering under the same grievances , that men suffer conquered : which was indeed unlikely to go otherwise , unless men more than vulgar bred up , as few of them were , in the knowledge of antient and illustrious deeds , invincible against many and vain titles , impartial to friendship and relations , had conducted their affairs ▪ but then from the chapman to the retailer ▪ many whose ignorance was more audaciou ▪ than the rest , were admitted with all their fordid rudiments to bear no mean sway among them , both in church and state. from the confluence of all their errors , mischiefs , and misdemeanous , what in the eyes of man could be expected , but what befel those antient inhabitants whom they so much resembled , confusion in the end ? but on these things , and this parallel , having enough insisted , i return to the story which gave us matter of this digression . finis . the presbyterian sham, or, a commentary upon the new old answer of the assembly of divines to dr. stillingfleet's sermon l'estrange, roger, sir, 1616-1704. 1680 approx. 16 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-05 (eebo-tcp phase 1). a47903 wing l1286 estc r22008 12740318 ocm 12740318 93121 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47903) transcribed from: (early english books online ; image set 93121) images scanned from microfilm: (early english books, 1641-1700 ; 696:9) the presbyterian sham, or, a commentary upon the new old answer of the assembly of divines to dr. stillingfleet's sermon l'estrange, roger, sir, 1616-1704. [2], 6 p. [s.n.], london : 1680. attributed to sir roger l'estrange in wing and tentatively to him in edinburgh univ. lib. cat., v. 2, p. 189. reproduction of original in huntington library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng stillingfleet, edward, 1635-1699. westminster assembly (1643-1652) 2003-11 tcp assigned for keying and markup 2004-01 apex covantage keyed and coded from proquest page images 2004-02 jonathan blaney sampled and proofread 2004-02 jonathan blaney text and markup reviewed and edited 2004-04 pfs batch review (qc) and xml conversion the presbyterian sham , or , a commentary upon the new old answer of the assembly of divines to dr. stillingfleet's sermon . dolus an virtus ? — london , printed in the year , mdclxxx . the presbyterian sham , &c. i perceive shamming the world in print , is become not only a modish , but venerable accomplishment : for otherwise , in the name of wonder how comes it to pass , that some nonconformists should unequally yoke themselves with the sham letter of the black box ? verily sirs , this does not become the heads of the sober party to write as if they were drunk or mad . an answer to a sermon preach'd by dr. stillingfleet ! sure , said i , these are very nimble gentlemen to be so quick upon the doctor , to knock him down to rights like lightning ! well , fair and softly may go far , quoth i ; but a quick dispatch is the grace of the business ; 't is well if it prove so : but this is not all , here 's miracle upon wonder ; here 's a sermon kill'd five years before it was born ; an answer by the way of prophesie , an answer which will serve against all that ever was or will be , or may be , or shall be , or can be said against nonconformists . well , my masters , you are great thaumatergicks , but i hope a scruple of conscience may be admitted to kiss the toe of your infallibilities , and to offer a few scraps and shreads of nonconformity to your consideration , petimus , damusque vicissim ; and therefore first for the front of the book , i must take the liberty to tell you , that you do not say either solum verum , or totum veritatis , and you know what that is in english. are they ministers of christ , so are we . now say i , neither so , nor so ; for they are ministers of christ episcopally ordained , so are not you ; you are ministers of that profligate wretch hugh peters's ordaining , who for any thing i know , was not a presbyter , so are not they . now ordination having gone through the hands of bishops for 1500 years and upwards nemine contradicente , they who can have it but will not , but despise and hate bishops root and branch , are not so the ministers of christ , as they who submit to those whom god hath set over them . but that i may pull off the vizard from those bugbears which these iack-straws and watt tylers have made to fright people into nonconformity , i will come yet a little closer to them : we are , say they , to seek unity , and preach the gospel ; but the second being the greater duty , must give place to the first . see the acurate nicety of this little assembly of divines , and how logically they contra-distinguish these things , making two of vvhat god has made but one : for is not preaching one god , one faith , one baptism , one christ over all , one fold , and one shepherd preaching unity , is not one article of the faith , i believe the communion of saints , and is not all this preaching the gospel ? if your morals , gentlemen , and your divinity be no better than your logick , e'en go your vvays for church-men . but the men have reason for vvhat they say i vvarrant you ; is there not now a cause ? yes , i assure you , several , the good old cause , and several suckers . the eternal welfare of thousands of souls depends upon their preaching : yes , though it be dis-union , nonconformity and toleration . suppose novv all these painful labourers dead and gone ; vvhat , must all the world be damn'd for vvant of their preaching ? durus sermo ! but pray tell us , do not the episcopal-men preach the gospel ? and may not salvation be had in communion of our church ? if it may , then there is no such danger , but in mens neglect of the means ; if it cannot , then do they unchurch all our parochial churches , which is a crime , they say , they could not ansvver before god , nor ever intended : so that if these honest conventicles , as they call them , and the vvhole tribe of nonconformists vvere laid aside , there vvould be no such danger to mens bodies , souls , or estates ; but a great deal of safety : for under the shadow of the elders , there grows a sort of factious people call'd republicans , who are for fighting , plundring , sequestring , and all that . but this is further supported by a second-ly , that it is not in contempt of authority that they preach , and the people hear . sure they take us for gudgeons that will swallow a hook without a bait : the next turn will be , they do it in obodience ; it is a way of arguing peculiar to the party : they never fought against the king , they never did any hurt , alas , poor souls , they are as innocent as obedient ; but pray , what difference between breaking laws , and contempt of them ; you can split a hair i know , and for once shew us your skill ; and now for an excuse for the people , for greater edification — comparisons are odious among all people but non-cons ; who live by ill neighbours , and have a great talent at praising themselves , though a wiser man tells them , let another man praise thee , and not thine own mouth . well , but the good people hear them , to witness they are not accessory to their ejection ! sure it is ill halting before cripples : what , are there none that can remember beyond the sad st. bartholomew ? are the thumbs and toes ; the heads and hands that adonibezeck cut off , quite forgotten ? ah! the poor innocent nonconformists ! they never ejected the bishops and conformists , the clergy and laity out of their estates ; they never sequestred , beheaded , hang'd , starved , banished , or imprisoned any body for conscience , not they . come , for shame , be as honest as this same canaanitish king , iudges 1. 7. as i have done , so god hath requited me . but there is another lion in the way , unfeigned assent and consent to all and every thing . why , what is the matter my masters , that you cannot do this ? oh sirs , it is first something they cannot tell what , an aliquid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but secondly , something they do know . first they cannot believe the kalendar . do you understand it , gentlemen ? or how to mend it astronomically ? if you do not , why do you make a scruple of what you cannot mend ? and if you do , let us see your skill ; and till then , give leave to use this till a more correct kalendar is compiled . secondly , they cannot believe the athanasian creed ; why , this does no more condemn the greek church than the nicene , which say , i believe in the holy ghost , who proceedeth from the father and the son , which in your account of english presbytery , pag. 12. you say , in all matters of faith , presbyterians believe whatsoever is in the apostles and nicene creed . however , i am glad you have some charity for socrates , plato and seneca . i am sure it is more than is expected from those , who pag. 15. dare not believe so well of their own children when baptized . thirdly , in the service of gunpowder-treason , 't is said , there are three estates besides the king , and this they do not , that is , they will not know . well , would you know the true reason ? if the king be one of the three estates , then he is coordinate with the other tvvo , then a war against him , maintained by the other may be lavvful ; then as the king may dissolve the parliament , so the parliament may serve the king , as the late name of a parliament did ; then is not the king supreme , then is not the government monarchical , but a commonwealth , vvhich yet one vvould think they should not be so fond of , considering hovv their brethren the independents treated them under that government . but the great matter , i find , is , that they cannot disgorge the covenant ; alas good men ! there hath passed a solemn oath over the nation , engaging the main body of it to endeavour a reformation , and must all covenants be kept ? i have read of some , who had made a covenant with hell , and others who made a holy league in france : let them keep their covenant , which is no better than these , if they like it so well ; but god keep us and the whole nation from them and their covenant ; but what would you have them do ? they dare not give their unfeigned assent and consent to the bible ; then i perceive atheists , papists and nonconformists are cousin-germans , if for some litteral faults of fallible transcribers or translators , we may be gravel'd to give unfeigned assent and consent to the infallible scriptures , actum est de fide , farewell christianity . among all this stuff , yet there is a sprinkling of ingenuity , pag. 15. we say we dare not give our assent to the use of any thing we never intend to perform , which is the daily use of common-prayer either in publick or private , they need not swear or subscribe this , and indeed they had better never use it than as some of them have done , who to save their bacon , do not use , but abuse it , making such minc't-meat of it , that it is no wonder if they make the people abhor the sacrifices of the lord. oh but the oath ! this abhorring oath ! this is the saddest thing in the world to abhor taking up arms by subjects against the king , or those commissionated by him : that this should be trayterous too ! make the people believe this and all 's undone ! what a company of knots are here found in a rush ? the true intent and meaning of this in short is , that all men ought to swear they detest and abhor all unlawful sedition , and rebellious taking up arms against the king , or such as are legally commissionated by him in lawful things , as did the late rebells in 41. was that a trayterous rebellion , or was it not ? pray gentlemen answer categorically , i or no : if it was , then why may we not call a spade a spade ? if it was not , i say they are rebels and traytors that deny it ; but it is plain , they do not like to condemn the former actings , outgoings for reformation , or any thing that may obviate it for the future ; and my masters , this palliating an old one looks scurvily , like encouraging a new one ; but why not abhor ? does not david say , all false ways i utterly abhor , ps. 119. 128. well , but a cooler , a softer word were better , for pag. 21. a man may swear , that it is unlawful to company with another woman as his wife ; but what shoals of nonconformists should we have , if all the sons of the church were to swear they abhor it ? where by the way observe , the nonconformists would not swear they abhor any sin ; now i have been taught , that what i believe i ought to do , i may swear i ought to do . well , i find abhor and trayterous are very harsh words ; but sure to none but those who do not hate and abhor all treason , privy conspiracy and rebellion . this you may know is a sore place in their consciences , a gall they got , when rid by the rump , and pray touch it gently , or they 'l kick . i doubt they abhor this oath , tho' for all that , and the subscriptions too , because they say , pag. 13. there has passed a solemn oath , viz. a covenant over the whole nation , engaging the main body of it to endeavour a reformation . well , you have heard their arguments , and what is now to be done ? why , these colemanists tell you positively , there is nothing to be done without toleration , comprehension and indulgence ; and all must have the benefit of it except papists ; very good , and they will have the benefit of it in spite of your teeth ; how will you help your selves ? they can , we know , be presbyterians , independents , fifth-monarchy-men , quakers , anabaptists , what you please ; and if once there comes to be a free trade established , we shall never want merchants from rome . well , but what shall we do for our little sister the independent ? oh very well ; she shall be under the visitation of the king , and the iustices of the peace ; so that i find , though bishops and clergy-men may not be iustices , yet iustices may have the honour of being bishops ; but how our congregational men will like this , is another query : for this yoke put upon their necks , will oblige them to a dependency , destructive of their liberty , being , and name of independents . but there is no doubt the houses of parliament will be induced to comply with these people for three notable reasons . 1. because they will make the house of commons equal to the lords , and both equal to the king , as must be in coordinate estates . 2. because , say they , we see the iaws of iesuits and sectaries opening upon us , and for fear they should not gape wide enough to swallow us up quick and quickly , strain them wider by a toleration . 3. because they kindly suppose , p. 35. that all those who will oppose them in either house are papists . few , say they , there are in either house who are protestants , without jealousie , &c. which is a plain intimation that there are some in both houses who are papists . a reflection which by naming no particulars , is a general scandal upon all and every member of those honourable houses . i vvill not trouble my self or the reader vvith their explanatory bill ▪ or their marginal annotations , only observe , first , that their very explanations needs a farther explanation , and so you shall have these prolifick heads bring superfetation upon annotation , till the acts of toleration vvould out-svvell the statute-book . secondly , that nonconformists are come to as great perfection in politiques as divinity , and that ere long , the gentlemen of the long robe vvill be laid aside , as grievances of the nation : for they are vviser than the government many years ago , and abler than the council learned in the lavv , to prepare bills for parliament , and fittest to explain them vvhen they have done . the great comfort is , they tell us , pag. 40. that they propose these things , as if they vvere in republica platonis , and it is hoped they vvill , if ever be enacted either there , or in sir tho. moor's utopia : for , from presbyters laws , and the good old cause , from the jesuit's iaws , and the fanaticks paws , libera nos domine . finis . fifty questions propounded to the assembly, to answer by the scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. by s.r. richardson, samuel, fl. 1643-1658. this text is an enriched version of the tcp digital transcription a91792 of text r201507 in the english short title catalog (thomason e388_11). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 19 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a91792 wing r1407 thomason e388_11 estc r201507 99862008 99862008 114155 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a91792) transcribed from: (early english books online ; image set 114155) images scanned from microfilm: (thomason tracts ; 62:e388[11]) fifty questions propounded to the assembly, to answer by the scriptures: whether corporall pnnishments [sic] may be inflicted upon such as hold different opinions in religion. by s.r. richardson, samuel, fl. 1643-1658. [8] p. [s.n], london, : printed, 1647. s.r. = samuel richardson. signatures: a⁴. annotation on thomason copy: "may 20th". reproduction of the original in the british library. eng westminster assembly (1643-1652) -early works to 1800. toleration -early works to 1800. persecution -early works to 1800. a91792 r201507 (thomason e388_11). civilwar no fifty questions propounded to the assembly, to answer by the scriptures:: whether corporall pnnishments [sic] may be inflicted upon such as richardson, samuel 1647 3481 4 0 0 0 0 0 11 c the rate of 11 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 emma (leeson) huber sampled and proofread 2007-06 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion fifty questions propounded to the assembly , to answer by the scriptures : whether corporall punishments may be inflicted upon such as hold different opinions in religion . yee are bought with a price , be not the servants of men . 1 cor. 7. 23. yee suffer fools gladly , 2 cor. 11. 19. and yet i may not be suffered . by s. r. london , printed , 1647. fifty questions , &c. whether corporall punishments can open blinde eyes , and give light to darke understandings ? 2 whether carnall punishments can produce any more then a carnall repentance and obedience ? 3 whether the destroying of mens bodies for errours , be not a means to prevent their conversion , seeing some are not called untill the eleventh houre : and if they should be cut off for their errours the seventh houre , how should they have come in ? mat. 20. 6. 4 whether those who would force other mens consciences , be willing to have their own forced ? 5 whether it be wisdome and safe to make such sole judges in matters of religion , who are not infallible , but as lyable to erre as others ? 6 if a father or magistrate have not power to force a virgin to marry one shee cannot love ; whether they have power to force one where they cannot believe , against the light and checks of their own consciences ? 7 whether the scripture makes the magistrate judge of our faith ? 8 if the magistrate may determine what is truth ; whether we must not beleeve and live by the magistrates faith , and change our religion at their pleasures ? and if nothing must be preached , nor no books of religion printed , nor be allowed to passe , unlesse certain men may please to approve and give their allowance thereto , under their hands , whether such doe not by this practice , tell god , that unlesse he will reveale his truth first to them , they will not suffer it to be published , and so not known to be ( even with him ) notwithstanding the magistrate may and ought to hinder the printing and publishing of that which shall be against the safety and welfare of the state . but we must distinguish between matters civill and religious : we question their power in the latter . also , whether the licenser setting his hand to the booke to licence it ( he being a priest by his ordination , and from the pope ) be not the marke of the beast spoken of , revel. 13. 17. and whether all such as have gone to them to licence the truth ought not to repent of it , and do so no more ? also whether these men be fit to be licencers of the truth , who when the truth hath been tendred them to be licenced , they have confessed the truth of it , as they have been free to licence it ; but refused , because they durst not ? and whether it can be made appear , that god hath revealed his truth first to these ministers of england , and so the first spreaders of it ? instance , who opposed the prelates , the ministers or the people , first ? and so of the rest . 9 whether it be not the command of christ , that the tares ( those that walke in lies ) and the wheat ( those that walke in the truth , should be let alone , and the blinde ( led in a false religion ) which are offended at the declaration of the truth should be let alone mat. 13. 30 , 38. mat. 15. 14. 10 whether he was not reproved that would have fire from heaven to devoure those that reject christ , luk. 9. 54 , 55. 11 whether the servants of the lord are not forbidden to strive , but to ▪ be gentle towards all ? 2 tim. 4. 2. 12 whether the saints weapons against errours , be carnall or no : 2 cor. 10. 4. 13 whether it was not christs command , that his disciples when they were persecuted , they should pray , and if cursed , blesse ? 14 whether the scriptures declare , that the saints should persecute others , and whether the gentle lambs of christ can serve the wolves so , seeing he sent his as sheep among wolves , and not as wolves among sheep , to kill and imprison , matth. 10. 16. 15 whether christ hath sayd , he will have an unwilling people compelled to serve him ? 16 whether ever god did plant his church by violence and blood-shed ? 17 whether tares may not become wheat , and the blinde see , and those that now oppose and resist christ , afterwards receive him : and he that is now in the devils snare , may get out and come to repentance : and such as are idolaters , as the corinthians were , may become true worshippeers , as they that are strangers may become gods people ? 18 whether to convert an heretick , and to cast out unclean spirits , be done any other way then by the finger of god , by the mighty power of the spirit in the word ? 19 whether he that is not conformable to christ , may not at the same time be a good subject to the state , and as profitable to it as any ? 20 whether men that differ in religion , may not be tollerated , seeing abraham abode among the canaanites a long time , yet contrary to them in religion , gen. 13. 7. & 16. 13. and he sojourned in gezer , and king abimelech gave him leave to abide in his land , gen. 20. 21 , 23 , 24. and isaac dwelt in the same land , yet contrary in religion , gen. 31. the people of israel were about 430 years in aegypt , and afterwards in babylon , all which time they differed in religion from the state , exod. 12. 2 chron. 36. christ and his disciples differed from the common religion of the state , acts 19. 20. and when the enemies of the truth raised up any tumults , the wisdom of the magistrate most wisely appeased them , acts 18. 14. & 19. 15. 21 whether it be not better for us , that a patent were granted to monopolize all the comand cloth , and to have it measured out unto us at their price and pleasure , which yet were intollerable ; as for some men to appoint and measure out unto us what and how much wee shall beleeve and practice in matters of religion . 22 whether there be not the same reason that they should be appointed by us what they shall beleeve and practice in religion , as for them to do so to us , seeing we can give as good grounds for what wee beleeve and practice ( as they can do for what they would have ) if not better . 23 whether men heretofore have not in zeal for religion , persecuted the son of god , in stead of the son of perdition ? 24 whether it is not a burden great enough for the magistrate to govern and judge in civill causes , to preserve the subjects rights , peace and safety ? 25 if the magistrate must judge and punish in matters of religion , the magistrate must ever be troubled with such persons and such causes : and if after his conscience be convinced , hee had no such power , or see that it was truth he punished ; what horrours of conscience is he like to possesse ? 26 whether he is fit to appoint punishments , that is not fit to judge ? 27 if the magistrate must punish errours in religion , whether it doth not impose a necessity that the magistrate is to have a certainty of knowledge in all intricate cases ? and whether god calls such to that place , whom he hath not furnished with abilities for that place ? and if a magistrate be in darknesse , and spiritually blind , and dead ; be fit to judge of light , of truth and errour ? and whether such be fit for the place of the magistracy ? then whether it be not a scruple to a tender conscience to submit to such in civill causes , because not appointed to that place by god ? whereas if the magistrates power be onely civill , the doubt is resolved , because such as may be fit for magistrates , and men ought in conscience in civill things to submit unto them . 28 whether there be any scripture that saith , that any mans conscience is to be constrained , and whether the magistrate can reach mens consciences ; and whether he be fit to make a law to conscience , who cannot know when conscience keeps it , and that cannot reward conscience for keeping it , nor punish the conscience for the breaking of it ? 29 whether it be not in vain for us to have bibles in english , if against our souls perswasions from the scriptures , we must beleeve as the church beleeves ? 30 whether the magistrate be not wronged , to give him the title of civill magistrate onely , if his power be spirituall ? 31 whether laws made meerly concerning spirituall things , be not spirituall also ? 32 whether if no civill law be broken , the civill peace be hurt or no ? 33 whether in compulsion for conscience , not only the guilty , but the innocent suffer also ? as if the husband be an heretick , his sufferings may cause the innocent wife and children shall suffer as deeply also ? 34 whether such as are spiritually dead , be capable to be spiritually infected ? 35 whether god will accept of a painted sepulcher , a shadow , a meere complement of obedience , when the heart is dead and rotten , and hates god and all that is good ? god hath no need of hypocrites , much lesse of forced ones : god will have those to worship him , as can worship him in spirit and truth , john 4. 36 whether the scriptures appoint any other punishment to be inflicted upon hereticks , then rejection and excommunication ? tit. 3. 10. 37 whether freedome of conscience would not joyn all sorts of persons to the magistrate , because each shared in the benefit ? 38 whether those states ( as the low countries ) who grant such liberty , doe not live quietly , and flourish in great prosperity ? 39 whether persecution for conscience doe not harden men in their way , and make them cry out of oppression and tyranny ? 40 whether some corporall punishments would not make thousands in england face about to popery as it did in queen maries time . 41 whether laws made concerning religion , have not always catched the most holy men : witnesse daniel , and the three children : the rest will be of what religion you will . 42 whether the saints crave the help of the powers of this world to bring christ to them ; or fear their powers to keep him from them ? 43 if no religion is to be practised , but that which the common-wealth shall approve on : what if they will approve of no religion ? shall men have no religion at all ? 44 whether the saints ought not to continue their assemblies of their worship of god , without , or against the consent of the magistrates ; they being commanded to do so , mat. 28. 18 , 19 , 20. heb. 10. 25. by an angel from god , acts 5. 20. it was the apostles practice ( who were not rebellious not seditious ) acts 4. 18 , 19 , 20 , 23. and 5. 22. 28. 45 whether uniformity in religion , in the state , doe not oppresse millions of souls , and impoverish the saints bodies ? 46 whether gods people have not disputed and taught a religion new worship , contrary to the state they lived in , and spread it in travelling and open places ; as appears , acts 17. 2 , 17. and 18. 48. yet no origancy and impetuousnesse . yea , contrary to publike authority in the nations uniformity , in false worship , dan. 3. the three children ; so the apostle , acts 4. 5. the saints have openly witnessed , that in matters spirituall , jesus was king , acts 17. 7. and for this christ suffered ; as appears by his accusation . iohn 9. 19. jesus of nazareth king of the jews , psal. 2. 6. acts 2. 36. gods people have seemed the disturbers of the civill state , upon the apostles preaching , there followed uprores , and tumults , and uprores , at iconium , at ephesus , at ierusalem , acts 14. 4. acts 19. 29 , 40. acts 21. 30 , 31. 47 whether jesus christ , appointed any materiall prisons for blasphemers of him ? whether notwithstanding the confidence of the truth they have , to which they would force others , whether the bishops , their fathers , &c. have not been as deeply mistaken ; for now they , are found to be antichristian . 48 whether it be not a naturall law for every man that liveth , to worship that which he thinketh is god , and as he thinketh he ought to worship ; and to force otherwise , will be concluded an oppression of those persons so forced . whether it be best for us to put out our eyes , and see by the eyes of others who are as dim-sighted ? in my judgment , your judgement is a lye : will ye compell me to believe a lye ? compell ye a man to be present at a worship which he loaths ? 49 eyther the civill , or the spirituall state must be supream : which of these must judge the other in spirituall matters ? if the magistrate , then hee is above the church , and so the head of the church ; and he hath his power from the people : ( to govern the church ) whether it will not follow , that the people , as a people , have originally as men a power to govern the church , to see her do her duty , to reform and correct her ; and so the spouse of christ , wife of christ must be corrected according to the pleasure of the world , who lye in wickednesse ? 1 iohn 5. what power a church hath over a magistrate , if he● be a member of the church : if members , they may be excommunicated , if so discerning . reason 1 because magistrates must be subject to christ , but christ censures all offendors , 1 cor. 5. 4 , 5. 2 every brother must be subject to christs censure , mat. 18. 15 , 16 , 17. but magistrates are brethren , deut. 17. 5. 3 they may censure all within the church , 1 cor. 5. 1● . 4 the church hath a charge of all the soules of the church , and must give account of it . heb. 13. 17. 5 christs censures are for the good of souls , 1 cor. 5. 6. but magistrates must not be denied any privilege for their souls , else they by being magistrates , should lose a priviledge of christs . 6 in which priviledges , christians are all one , gal. 2. 28. col. 3. 11. sins of magistrates are hatefull and condemned , esay 10. 1. mich. 3. 1. it s a paradox , that a magistrate may be punished by the church , and yet that they are judges of the church . 50 whether every man upon that religion , which in his conscience he is perswaded is true , whether hee doth not upon the truth thereof venter his soul . if that religion the magistrate , be perswaded be true , he owes a three-fold duty . first , approbation , esa. 49. revel. 21. with a tender respect to the truth , and the professours of it . secondly , personall submission of his soul to the power of jesus his government , matth. 18. 1 cor. 5. thirdly , protection of them , and their estates from violence and injury , rom. 13. to a false religion he owes . 1 permission ( for approbation he owes not to what is evill ) as matth. 13 30. for publike peace and quitenesse . 2 protection of the persons of his subjects ( though a false worship ) that no injury be offered to the persons or goods of any , rom. 13. object . the kings of judah compelled men to serve the lord , ergo , kings may now compell , &c. answ . they who lived under the jewish worship only were compelled , strangers were not . secondly , they were not compelled to any thing , but what they knew and confessed was their duty , 2 chron. 6. 12 , 13 , 14 , 15. thirdly , if they did compell , their actions were not morall to obliege other kings to do so . may not the prelates by the same reason alleage the order of the priesthood for their episcopacy , as you for the kingly . fourthly , the kings of israel did not imprison schismaticks , pharises , herodians , &c. fifthly , the kings of israel had extraordinary profits to direct them what to do infallibly ; these kings have none such to direct them . sixthly , if the law be morall ; where is it set down in christs testament ( which is to be our rule ) that the magistrate shall compell all to his religion : for to another he will not . object . then every man may live as he list . answ . had not he as good live as he list ; as live as you list ? object . then it seems errours may be suffered . answ . if truth may be suffered also , it will prevail against errours . it s no more in their power to hinder errours , then it was in the power of the prelates to hinder mens preaching , writing , and speaking against them . if you can hinder satans suggestions , and the vain imaginations of mens hearts , and expell the darknesse in men , and place light in stead thereof ▪ and hinder men from speaking each to other , then you can suppresse errours , else not , the lord only can surprise errours by the mighty power of his spirit with his word , and wee believe hee will certainly do it in his time to his glory , and the comfort of his people , amen . one thing more i desire to know why the priests of england assume to themselves the title of a ( divine ) is it because they are exercised in divine truth , or because they pertake of the divine nature , or both , if so , then many tradesmen may as well have the title of divine given them as well as they , because they pertake of the divine nature , and are as much exercised in matters divine , as the most of them , but it is a question to mee , whether the title divine is to be given to any man , but only to god alone ; whose being , is onely divine . finis . the divine right of presbyterie, asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in parliament. with reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the presbyterial way. pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. with inferences upon their late petition. / by john saltmarsh, preacher of the gospel. saltmarsh, john, d. 1647. this text is an enriched version of the tcp digital transcription a93581 of text r200732 in the english short title catalog (thomason e330_29). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 39 kb of xml-encoded text transcribed from 14 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a93581 wing s478 thomason e330_29 estc r200732 99861397 99861397 159635 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a93581) transcribed from: (early english books online ; image set 159635) images scanned from microfilm: (thomason tracts ; 54:e330[29]) the divine right of presbyterie, asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in parliament. with reasons discussing this pretended divine right; and yet with tendernesse to the brethren of the presbyterial way. pleading for a liberty of conscience for them in this their opinion, as for others of their dissenting brethren, and equally for both. with inferences upon their late petition. / by john saltmarsh, preacher of the gospel. saltmarsh, john, d. 1647. [6], 22 p. printed for g. calvert, at the black spread-eagle at the west-end of pauls., london, : 1646. permission to print on verso of first leaf. annotation on thomason copy: "apr: 7th". reproduction of the original in the british library. eng westminster assembly (1643-1652) -early works to 1800. presbyterianism -early works to 1800. a93581 r200732 (thomason e330_29). civilwar no the divine right of presbyterie,: asserted by the present assembly, and petitioned for accordingly to the honourable house of commons in pa saltmarsh, john 1646 6194 4 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 emma (leeson) huber sampled and proofread 2007-06 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion these reasons , tending not onely to the sweetning of the two kingdoms , england and scotland , the parliament , and dissenting brethren on both sides , in the assembly , each to other ; but also to the preserving a just liberty for them all respectively , i commend to the presse . march 30. 1646. john bachiler . the divine right of presbyterie , asserted by the present assembly , and petitioned for accordingly to the honourable house of commons in parliament . with reasons discussing this pretended divine right ; and yet with tendernesse to the brethren of the presbyterial way . pleading for a liberty of conscience for them in this their opinion , as for others of their dissenting brethren , and equally for both . with inferences upon their late petition . by john saltmarsh , preacher of the gospel . revel. 2. 2. thou hast tried those that say they are apostles , but are not . london , printed for g. calvert , at the black ▪ spread-eagle at the west-end of pauls . 1646. to those brethren of the assembly of divines , petitioners who are for the pretended divine right of the present presbytery . brethren , meeting ye out of the assembly , or that bounder appointed ye by parl. i cannot justly be denied this reasoning with ye ; for the ordinance by which ye sit , doth enable ye onely to advice of things propounded , but not to propound or demand any as ye have done of late ; so as in this ye have brought your selves down to the same magnitude with us that are private men . here is the difference now ; ye are many of better parts and abilities ; i am as one born out of due time ; yet the same covenant is upon me with your selves , nor ought i because i am but one , presume to see truth more then ye because ye are many ; nor , i hope , ye who are many , will presume to see truth more then one , because ye are many ; nay , it is that voice from the excellent glory which both you and i must hear , and which can onely teach us truth ; it is not the voice of any other . and surely since truth hath had its lot in the world to live upon voices in assemblies and synods , where that is onely truth which is voted so ; and not in its own glory and evidence , where that is onely truth which is so : the mystery of iniquity hath been more advanced then the mystery of godlinesse . the divine right of presbytery , &c. with reasons discussing this pretended divine right . first , they who are the presbyters in this present presbytery , pretend to be presbyters by a power of ordination from bishops , as the bishops were presbyters : and if so , they are to make it appear , that there is a true personal succession of ministery from the apostles , and that they do lineally succeed without interruption ; for in succession unlesse there be a certain , perpetual , and personal derivation of power , there can be no certainty , nor infallibility of the truth of such a power ; and whether the proof of this draws not with it a necessary and perpetual visibility of a church , ( contrary to the opinion of all the reformed divines ; ) and further , a truth of church-ministery , and ordinances of jesus christ in the antichristian state , from whence this ministery of theirs comes , by which they stand present-presbyters ; and how any true ministery can be found in that very antichristian state , which is called the man of sin , the mystery of iniquity , the whore of babylon , the falling away ; and how the same state can be both meerly antichristian and christian , a whore of babylon and a spouse of jesus christ , a ministery of god and a mystery of iniquity , a temple of god and of idols ; i leave it to be judged . 2. that these present pretended-presbyters cannot be found true presbyters but by such a personal and successively derived power , will appear ▪ from their present model of ordination ; they allowing and accounting none for presbyters or ministers , but such as are sent out by their personal ordination , or were formerly ordained by bishops ; so as they make these , and these must make others ; and thus their power is derived from a personal and lineal succession , and demonstratively proved from their own practice : nor will it help them that jesus christ alwayes had a church , or some invisible saints under antichrist , because they must both prove themselvs & the episcopal ministery to succeed that very church or those very invisible saints ; and that , that church or those very saints , were presbyters or ministers ; for we know men may be saints , but not sent , or ministerially sent ; good men , but not good presbyters , as in their own way of practice will more appear : for if any shall now call himself a true presbyter or minister , he must prove his sending to them by a personal ordination ; which proof of their ordination we demand from them , as they would do now from any others . 3. how these things can stand together . that the divine right is in the congregational presbytery , as they acknowledge ; and yet that there is a classical , provincial , and national presbytery , which are but prudential and humane , or mixed judicatures , according to such a distinction ; and yet are allowed by them a power supreme and coercive to the divine right of the congregational presbytery , which is the first and immediate subject of the divine right of presbytery , as they themselves acknowledge . and now whether do not their own principles control that pretended divine right they plead for and set up , a presbytery of charity and prudence , over the presbytery in the particular congregation , which they say is onely of divine right ? 4. how can that presbytery whose constitution is so questionable , chalenge such a divine right ? as first , their presbyters , or first constituting principle , are ordained by a questionable power , viz. that of bishops . their ruling elders by a power as questionable , viz. by a rule or ordinance of parliament ; prudential , for trial , for election , because of the general corruption in this kingdom both in ministers and people ; not by that very apostolical scripture-rule or institution of jesus christ . their congregations parishional , and of politick constitution ; not congregational , according to scripture . their way of constituting this present presbytery extraordinary , by such an assembly , without precept or example for such a way in the whole new testament , from whence the whole order of that dispensation ought to be framed , and not from the law , or old testament , or some cases of necessity in the state or church of israel by way of analogie , as they say in their model to the parliament . the primitive elders and apostles were qualified immediately from the spirit with gifts proper to such a ministration ; which these presbyters and elders being not , but most by gifts , and habits of art and science acquired by industry : therefore these present presbyters cannot chalenge the same power for church-censures , without the same spirit gifting them , and anointing them to such a power and administration in the church ; but ought to be content meerly with a mixed and partly prudential power , because of the mixture of their anointing and gifts , if they will needs have such a government set up for christ's , which is not all christs , and most of that all very questionable whether of christ or no . for all their proofs alleadged from scripture for the presbytery by divine right , or of such presbyters as were ordained either by christ himself , as the apostles ; or by a power from the apostles , or from such who in that power received from the apostles , did ordain , or by a power in the church or congregation preceding such a power , and accompanying such a power : now this present presbytery can neither make it self appear to be so purely ordained , nor have they the church or congregational power so preceding or accompanying such an ordination ; nor is that act of imposition of hands by which their present presbyters stand ministers , a meer signe of setting apart , or meerly significative , but an institution for gifts to be conferred : under the law , it was an empty and bare rite ; but under the gospel , it cannot be proved to be such an empty rite ; gospel-signes being but few , full , and ministerial to the spirit ; not meerly significatively-visible , as the institutions and rites under the law were . so as all being thus questionable still in this present presbytery ; how can they so apostolically chalenge such a divine right , their present constitutions being mixt , questionable , fallible , not one and the same with that primitive , pure , certain constitutions and practices ? whereas it appears in their scripture-proofs , that both in jerusalem , ephesus , crete , &c. the prebyters and elders did constitute , &c. and were most consulted with , and advised ; and therefore they assume the same power , and so force out rather then prove out their frame of their present presbytery from such practices : i desire the brethren to tell us whether the word of the gospel was then wholly in scripture or writing , but partly in the spirit and gifts or teaching : and therefore the eldership of the churches then were so gifted , as to direct , constitute , advise ; and from the ministration of gifts in the eldership , &c. the institutions , forms and rules were given out into scripture or writing ; which scripture or written word is now in the place of that infallible primitive eldership : and therefore for any presbytery or eldership to assume now such a power as the first did , they do not onely without warrant substitute themselves to such a presbytery or eldership which stood by another anointing or spirit of gifts then themselves do ; but they sit down in the throne with the very scripture or written word of god , casting a shadow upon the glory and infallibility of that word , by that present authority and power which they now chalenge in the interpretation of that word in their presbytery , because by such a sure and certain power as divine right allows them , they having not a sure and infallible spirit for church-censures , or the execution of such a power , may put forth a certain , sure executive power , by an uncertain , unsure , and fallible spirit . and so how proportionable a power of divine right , is with a spirit not purely divine ; and how proportionable a power of church-censures acted by a gift not purely the spirit's , but rather the universities and schools ; and to joyn such an eldership so with the infallible word or scripture , which for want of that primitive or pure anointing by gifts , shall control the pure word of truth , by an interpretation lesse then truth , i leave to all the world of believers to judge . how such a visible power and judge as a national assembly of such a presbytery , can be set up , which must judge all the churches and congregations of christ , all the magistracy and state-power in the kingdom , they assuming to themselves a spirit of judging and discerning of sins : and whether by this power the parliament of england shall not fall under the cognisance , interpretation , and censure of such an assembly , for some sins which they as a civil power may commit , especially dealing in ecclesiastical causes : and then how far such a national assembly may manage such crimes to the heightening of their own interest , and to the troubling the interest of the state amongst the people , i let all judge , who know how the same visible ecclesiastical judge is condemned by all the reformed kingdoms under another notion , viz. of the antichrist , and pope , and councels : and how that antichristian power and judge in ecclesiasticals hath troubled this and other kingdoms , to the embroiling them by excommunications into wars and commotions ( as in our histories , &c. ) and hath at length taken up other weapons then the word to make good their ecclesiastical censures & interests . and whether this visible power under the form of classical , provincial , national , oecumenical , be any other then the like papal , episcopal power , differing onely in form , in consistorial , provincial , national , oecumenical counsels and synods , the like spirit of dominion , ruling , conventing , excommunicating in each . objection . but how will you do to satisfie parliament , presbyterials , and other dissenting brethren ? answ . not that i will determine , but propound for the parliament : it appears that the state-conscience according to the present corrupt constitution both of ministers , and elders , and people of this kingdom , cannot yeeld a divine right to a presbytery so constituted ; and therefore they are not to be forced to the judgement of the present assembly , no more then the assembly do desire to be forced themselves to their judgement ; and therefore each is to enjoy their liberty in the lord as they are perswaded . the state is to enjoy their liberty in their judgement of no divine right in this present presbytery . the assembly may enjoy theirs , in their judgement of a pretended divine right of presbytery in all congregations , which will conscienciously practice with them , not seeking to make the state subservient to them by their civil power , which no scripture-practice will warrant from any eldership or presbytery there : and thus the french churches enjoy the presbytery at this day , having no civil power to help them . and the other dissenting brethren may enjoy their divine right too , being as fully perswaded from scripture of theirs as the other are of theirs , and equally live under the same liberty , and not trouble the state with any thing but their prayers and obedience . objection . but the brethren of the assembly expect the parliament should joyn with their results . answ . i know not why they should expect that , for they are no more infallibly gifted then their brethren , that they should expect more from the state then they . their ministery is as questionable . their interests are more in the world then the interests of the first presbyters were , as in their maintenance by tythes , and in their power of classical , provincial , national , the kingdom being thus corrupted , and in that subserviency and power of compulsion , they demand of the magistrate , and princes of the world . and why our dissenting brethren may not with as much justice , honour , conscience , desire the state to settle such a gospel-order as they beleeve to be true ; the other being no more enabled to demand of the state any power for imposing their conclusions true by a power of the states own giving by ordinance : and whether the state seeing no infallibility of spirit in any of all sides , since what the truth which they hold bring in its own evidence and demonstration before them , ought to be pressed , as bound to one by any interest more then to another , save that of truth , i leave to be considered ; and then , what reason the brethren have thus to presse their supposed divine right , i desire to know . objection . whether is this to settle things according to covenant ? answ . yea , the covenant binds us to uniformity ; but then , that clause according to the word of god doth restrain the uniformity to the light which each kingdom sees by , according to that word ; and therefore our brethren of scotland see presbytery in one degree , the hollanders in another , and the french in another , and at this time england in another ; and yet all should be one in that clause of the covenant , viz. to defend each other in their degrees of reformation against the common enemy , we scotland , and scotland us ; and what a comely thing it is for brethren to dwell together in unity , though they cannot in uniformity ! the last petition of the assembly , for divine right in their present presbytery , with inferences upon it . petition . that the provisions of commissioners to judge the scandals not numerated , appears to our consciences to be so contrary to that way of government which christ hath appointed in his church . inference whence we may inferre , that the assembly doe suppose the parliament and commissioners to bee far below the ministers and eldership in spirituall gifts and discerning , which i suppose cannot be well presumed , considering the assembly and eldership now is not annointed with that pure spirit & gifts as the first were ; but with habits of arts and sciences , and with some measure of the spirit , which many both of the parliament & commissioners both may be , and are enabled with as well as they ; and whether is not this to set up the old distinction of layty and clergy , and to set the present eldership and presbytery upon a higher form then the magistrate ? seeing the gifts are not so distinct as at first , why should the offices be so distinct ? petition in that it giveth a power to judge of the fitnesse of persons . inference whence we may inferre , that they presume themselves to be that very ministery and eldership of iesus christ , though both their ministery is by bishops , and their elders by a prudentiall constitution and election at this present ; and may not the magistrate , who is unquestionably the power of god , rom. 13. appointed to be iudge of good and evill , more lawfully judge of sins and gospel rules , then they who are a questionable ministery and eldership in this present presbytery ? petition and to be so differing from all example of the best reformed churches , and such a reall hinderance to the bringing the churches of god in the three kingdomes to the neerest conjunction and uniformity , and in all these respects so disagreeable to our covenant . inference whence we may inferre , that if all do not believe as one believe , it is pretended that all are in breach of covenant ; and thus the covenant is made a snare by interpretation , and principles of spirituall compulsion implyed in the covenant , contrary to the spirits wisdome who both allowes and advises the severall statures and measures of light , the weak , and the strong : and whether the communion by unity is not a glorious supplement to the rent of uniformity , that of vnity being in the spirit , that of vniformity in the letter ; and why should our brethren thus bring down the state and kingdom more to other reformed kingdomes , or not rather rayse up the other reformed kingdomes to this ? and if any thing be revealed more to this kingdome , that hath sit by this long time , why should not the other hold their peace , and beleeving kingdomes as beleevers walk with one another so farre as they have attayned ? and wherein they have not , the lord shall reveal even this unto them ; not but that this kingdome ought to form it selfe into any communion with the rest , so farre as their ▪ communion excels , and so the other into communion with this , so farre as this excels , and both so farre to one another , as they are perswaded , not compelled , which are no arguments for faith , but formality . petition doe humbly pray that the severall elderships may be sufficiently enabled . inference whence we may inferre , that their whole endeavour is , to raise up the interest of the eldership and presbytery into a distinct , sole , and independent body and power ; which how conformable , and obedient , and consistent it may prove to and with the power of the state in one and the same kingdome , would be considered , when such an interest growes up from its infancy and first reformation , into a fuller and more perfect man : and whether their petitioning of a power from the state to compleat and make them an eldership and presbytery , doth not imply a power in the state more or rather as fully ecclesiasticall as their presbytery ; for can the state give them any ecclesiasticall power , and have none in it selfe ? so as according to these principles the state is ecclesiasticall as well as they , and so not to be denyed the power of commissioning with them : or else t is a meer contradiction to pray for power from those to their eldership and presbytery , which they say is a government and power entirely ecclesiasticall and compleat in it selfe ; and so , as they either pray for that which they have of their own already , or else pray for that from the state which they cannot give them . petition it belongs unto them by divine right and by the will and appointment of iesus christ ; which with the help of superiour assemblies in cases of appeale , or in all administrations therein , will prevent ( through the blessing of god ) all the feared inconveniences . inference . whence we may inferre , that the prebsytery and eldership of a congregation is of divine right , &c. yet that divine right is perfected and compleated by that which is not of as pure divine right as it selfe , viz. superiour assemblies ; and so becomes neither purely prudentiall , nor divine , but mixt , and so is neither good divine , nor good humane right . petition and the magistrate to whom we professe the church to be accountable for their proceedings in all their elderships and church assemblies , and punishable by him with civill censures for their miscarriages . inference . whence we may inferre , that the civill magistrate is neither over nor under the presbytery , and where they place it , who can tell by this petition of theirs ? for over it the magistrate is not ; for they say commissioners over them are not sufferable ; and under it they say the magistrate is not , for their eldership and presbytery are to be accountable to the civill power for their miscarriages ; and how at the same time they should subject their churches in their mal administrations to the magistrates power of judging , and yet chalenge such an entire , sole , supream , and ecclesiasticall judicature , is a mystery becoming the learning of that same assembly to reveale which first begun it . principles against the divine right of their present presbytery extracted from the reasons . 1. they are no such presbyters of jesus christ as the first were , because ordained by an antichristian power of bishops ; nor were bishops true presbyters , nor those who joyned with them in their ordination who were made by them , nor is there any succession of ordination , but it implies both a perpetuall visible church , and a true church ministery and ordinances under antichrist , which are all to be proved by them . 2. if there were any such true church invisible under antichrist , to which they succeed in their ministery , then it must appeare that they succeed that very invisible church , and that that very invisible church had a true ministery or presbytery in it ; for men may be saints , or good men , yet not good presbyters , or ministerially sent . 3. as they now in their practice will not account any for true presbyters but such who can prove to them their personall ordination from them , so we demand of these presbyters an account of their personall succession accordingly , which personall succession if it be false and interrupted anywhere in the line , must needs be all false , from such a point where the first interruption was made . 4. though christs promise is enough to ground a perpetuity of church and christs presence , yet not of his promise made good to such particular men , or to their pretended succession . 5. they that challenge a divine right to the power they act by , must act by a gift as divine and infallible as their right and power , and thus did the primitive presbyters and elders ; therefore the gift now being but mixt , their right or power is but mixt accordingly , and not divine . 6. they who were elders or presbyters in the first churches , as ierusalem , &c. were gifted by a spirit which taught the very infallible word which is now written or scripture , and so they then did constitute , advise , counsell in the place of this written word ; and all scripture formes and institutions were then in the gift , and persons ; but no such thing can be said of any eldership or presbytery of men now . 7. they who set up an eldership or presbytery now of divine right , to constitute , ordain , counsell , &c. doe joyn to the word written , or infallible scripture , a power lesse infallibly gifted , who by such a divine right and power pretended , shall controll the word of truth , by interpretations of that word lesse then truth , which is not consistent with the glory of the word . 8. there is no eldership or presbytery in scripture , but either the churches act did precede it , act it , or accompany it , by precept or practice , which makes the divine right of the presbytery questionable , uncertaine , unsafe , because of a contrary scripture , and precept . 9. the eldership and presbytery which are brought for instances are questionable ; first for the persons , who were not such very presbyters as they would imply , but apostles , evangelists , &c. or otherwise ordained , either by apostles , or church , or otherwise gifted by speciall unction , or else an eldership of eminency not of office . 10. they hold this divine right is in the first subject in the congregationall presbytery , and yet they set up a classicall , provinciall , nationall presbytery to compleat and controll this of the congregationall ; and how this their divine right can be subjected thus to a right lesse divine , is unreasonable , and unscripturall to imagine . 11. suppose such a power as a nationall presbytery collected from all parts of the kingdome , every congregation having an interest , or part there , and this presbytery so nationall and collective inforformed by a divine right , for judging sins , &c. shall not this nationall presbytery take cognizance of states , if sinning , ecclesiastically as well as others ? and if so , what proceeding , what censures will follow from such a body as universall as the body of that state , & of as much interest in the kingdom as they , & of more interest , by how much more divine a right they act by , and by how much neerer they are seated to the conscience , and how kingdomes have been embroyled by such an ecclesiasticall interest , histories will tell yee ? 12. so as in this strait when parliament is perswaded of no divine right , assembly of a divine right , and the dissenting brethren of another divine right ; is not the way this , to let the parliament have their liberty of conscience , to settle no divine right , by a power ; and the assembly to use their liberty in a divine right , with all that will peaceably joyn with them in the kingdome under that power , and not to trouble the magistrate further ; and the other brethren as peaceably to enjoy their other divine right , as the brethren of the presbyteriall way theirs , and all alike under the same civill power , and neither of them with it , and all other reformed kingdoms , in unity of the spirit , and love , to one another ? principles destructive to their present petition extracted from the inferences . 1. the presbytery now not so distinct in gifts and office , but the magistrate may rule with them . the eldership , and presbytery in the primitive churches had a spirit anointing them to such administrations ; but now as the anointing is not so , nor is the office pure , peculiar , and distinct ; the magistrates and parliament have gifts as spirituall as there are any now in the pretended presbytery , and may therefore as well put forth a power in their churches or congregations , as they , unlesse their churches , officers , and gifts , were more christs , then they are . 2. the magistrate may better rule then the eldership or present presbytery . the magistrate is unquestionably a power of god , and the present presbyterie are officers questionable in their offices , gifts , &c. therefore the magistrate may more lawfully put forth a power coercive to sinne then they . 3. vniformity in the word of god is the vniformity of churches . they that presse the covenant for vniformity so penally as they doe , make it a snare of compulsion , not in the word of it , but in their interpretation of that word ; unity in the spirit , makes up the want of vniformity in the letter ; kingdomes are to be no more compelled to uniformity in lawes ecclesiasticall then in civill , but may walk together as believers so far as they have attained ; that clause according to the word of god , makes roome for the severall statures of christ , and measures of light in the covenant , and they that agree in that are truly vniforme , for it is the uniformity with the word , not with one another , but so far as we are all alike in that word , which is the very vniformity of the kingdom of christ . 4. the magistrate as they now make him is ecclesiasticall as well as they . they that ascribe a power to any to compleat and actuate them in their ministration , do acknowledge that very power by which they are informed to be in those that so informe and compleat them , so as the very petitioning a state for power and qualification for eldership and presbytery , doth imply a presbyterall and ecclesiasticall power in that state , and if so , the magistrate may as well govern in that church , as any ruling officer they have . 5. the present presbytery in mystery , both over and under the magistrate . they that are a magistracy neither over nor under the presbytery , tell me in what spheare or where rule they ? for over it , they are not , commissioners they say are contrary to the word ; and under it , they are not , for their presbytery is accountable as they say unto it , so as they who are so much in the dark with their government , doe with magistracy they know not what , and would place it they know not where . the position being a safer way for the magistrate then the erastian , and how the presbyteriall brethren cannot justly exclude him from ruling with them , according to the present constitution both of the pretended church and presbytery . that the magistrate or parliament cannot be excluded from government in this present presbytery as the present assembly would exclude them , because this kingdom of england is not a church in gospel order , but a kingdome of beleevers in generall , and because their present presbyters and elders are no true presbyters of jesus christ according to gospel-order ; and till both this nationall church and officers bee that very kingdome of christ , and those very officers of christ , the magistrate may as lawfully , yea more lawfully rule then any other pretended officer , minister , or elder amongst them ; for magistrates have the whole kingdome of the world allowed from god for their place of government : and this kingdom of england being but a kingdom or world of beleevers , not a church , they may as they are powers of god rule amongst them ; iesus christ being only king and head in that church or kingdom which is more his own , and the magistrates kings for him in that kingdom which is the world , or lesse his owne : so as the presbyteriall brethren cannot exclude the civill power from governing with them , according to the unsound constitution of their church , ministers and elders ; nor till they have proved the truth both of their very church , ministery , and eldership ; for all scripture proofes of eldership and presbytery is respective to the true presbytery and eldership ; according to truth , not to every pretended presbytery and eldership of the nations ; so as till the very constituting principles of presbytery be proved true , no scripture either alledged for presbytery belongs to them , nor any other by which they would exclude the magistrate , as from the church of christ . conclusion . these few things i have writ to draw forth the strength of others in a thing of this nature , which is of as high concernment in the things of gospel-order , as any point now abroad , for surely it is not a vniversity , a●cambridge or oxford , a pulpit and black gowne or cloak , makes one a true minister of iesus christ , though these are the best things in the composition of some ; the mystery of iniquity hath deceived the world with a false and artificiall unction for that true one of the spirit ; and the ministery hath been so cloathed with art and habit , that if the apostles should live again , and preach in that plainnesse they came , they would be as despised ; for we wonder after the wise , the scribe , and the disputer of this world . finis . notes, typically marginal, from the original text notes for div a93581e-280 see ordin. jun. 12. 1043. p. 4. 2 pet. 1. 17. notes for div a93581e-630 see their humble advice . see in their humble advice , &c. to the parl. manuscr . pag. 4. see the humble advice , &c. of the assembly , in manu . see in their last petition . notes for div a93581e-3590 see petition . a reply to a letter printed at newcastle vnder the name of an answer, sent to the ecclesiasticall assembly at london, about matters concerning the king, and the government of the church. with the copy of the said letter to the assembly, in the name of john deodate, d. d. also, a certificate from one of the scribes of the assembly at london. this text is an enriched version of the tcp digital transcription a81491 of text r201267 in the english short title catalog (thomason e367_7). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 38 kb of xml-encoded text transcribed from 9 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a81491 wing d1511 thomason e367_7 estc r201267 99861794 99861794 113939 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a81491) transcribed from: (early english books online ; image set 113939) images scanned from microfilm: (thomason tracts ; 59:e367[7]) a reply to a letter printed at newcastle vnder the name of an answer, sent to the ecclesiasticall assembly at london, about matters concerning the king, and the government of the church. with the copy of the said letter to the assembly, in the name of john deodate, d. d. also, a certificate from one of the scribes of the assembly at london. walker, henry, ironmonger. [16] p. printed by j.c., london, : 1646. thomason catalogue attributes the work to luke harruney (i.e. henry walker), who has signed the "animadvertors epistle" on a1v, and who claims that giovanni diodati is not in fact the author of the letter which appears under his name on leaves a4v-b4. leaves a2-a3, "some animadversions upon the letter pretended to be doct. deodates, but written by a malignant at newcastle, .." are apparently by harruney (i.e. walker). signatures: a-b⁴. annotation on thomason copy: "decem: [?] 24th [?]"; ink has run, but thomason copy bound between items dated december 23 and december 24. reproduction of the original in the british library. eng diodati, giovanni, 1576-1649. church of england -government -early works to 1800. westminster assembly (1643-1652) -early works to 1800. answer sent to the ecclesiasticall assembly at london. great britain -church history -17th century -early works to 1800. a81491 r201267 (thomason e367_7). civilwar no a reply to a letter printed at newcastle: vnder the name of an answer, sent to the ecclesiasticall assembly at london, about matters concer walker, henry, ironmonger 1646 6644 4 0 0 0 0 0 6 b the rate of 6 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-03 tcp assigned for keying and markup 2007-05 apex covantage keyed and coded from proquest page images 2007-06 emma (leeson) huber sampled and proofread 2007-06 emma (leeson) huber text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a reply to a letter printed at newcastle vnder the name of an answer , sent to the ecclesiasticall assembly at london , about matters concerning the king , and the government of the church . with the copy of the said letter to the assembly , in the name of john deodate , d. d. also , a certificate from one of the scribes of the assembly at london . london , printed by j. c. 1646. the animadvertors epistle to all well-affected englishmen , who are unwilling to be seduced to believe lies . countrey-men and friends , so soon as i received this printed pamphlet from newcastle , ( which came to me inclosed in a letter , dated newcastle the 10. 1646. ) from an eminent person of that place , who advertised me , that it was all that the printer had published since his residing there , ) i did forthwith repaire to some members of the assembly of divines at westminster , to acquaint them with it , desiring to know whether they had ever received any such letter . and upon search finding it to bee a meere forgery , i thought fit to publish this antidote to preserve the people from being poysoned by it . i have perused it : and must censure them very simple that will bee seduced with such a notorious fiction , invented by some prophane atheist : for none else durst dare so often to blaspheme the name of god to countenance such abominable lies . a stranger hee is indeed , but so unlike doctor deodate , that the good old man will be full of sorrow to heare that a presse should be conveyed to newcastle to the king , to surprize him with such a scandall . take this cordiall ( therefore ) to heart , which i have prepared to correct the malignancy of that corrosive , and corroborate the simple-hearted people , who are too apt to drink in such sugred potions . who this pretender of translating the doctors letter , is , i know not ; but this i am sure that he appeares a cheater , a jesuite , a digby ( what shall i say more ? ) an ormond , a meer machiavil .. and therefore the scandals that he hath written against the parliament and the assembly , are no more to be valued then what wise men expect from such : all which doth amount to a very poore justification of the royall actions . the lord bring into the way of truth all such as have erred , and are deceived , so prayes he , who is , yours in the lord . luke harruney . gracious street this 15. of december , 1646. some animadversions upon the letter pretended to be doct. deodates , but written by a malignant at newcastle , to the assembly of divines . as the printer at newcastle pretends this book to be printed at geneva , so the episcopall malignant at newcastle pretends the matter of it to be doctor deodates letterr from geneva ; by which they both approve themselves to be a couple of cheating knaves . and if any be not satisfied that this letter is forged , they may repaire to the assembly at westminster , and see that which is the right . and although this might be a sufficient answer to it for rationall men , yet lest some poore ignorant souls should be overcome before they discern the danger of the poyson , i will passe some animadversions upon it . for that passage in the marginall note pag. 5. observe the lyer : did the church of england flourish by the publishing of prophane books of sports on the lords day ? by stopping the mouths of godly ministers , cropping off both branch and fruit of all godlinesse , and planting popishly affected , covetous , and proud clergy in all the chiefe places of the kingdome ? the pope indeed had a flourishing party waging warre against the protestants and parliaments of england . this metropolitan of our divisions was fomented by the hierarchy ; they divided between the king and kingdome , head and body , father and son , brother and brother : a right babylonish division . the scorpion stings himselfe , pag. 6. & 7. his note is still under episcopacie , which carried such a glorious face with their cathedrals and courts , ( as the cardinals and fry of rome with their abbies and monasteries ? ) and therefore it was that they stirred up the king to force the popish service-book upon the scots : and when that could not be effected , they animated him to raise an army against the parliament of england , and caused the sheep and the pastors to goare each other , till the land wallowed in blood , yet still as bernard saith , they have conscientia mala & tranquilla , no remorse , no sting of conscience , nothing but a dead slumber , a damnable hardnesse of heart . and whereas he magnifies the kings benignity , as of the best of princes ; and that he is the most absolute in wisdome to redresse these miseries ; i wish that his majesty may confirme the same by passing the propositions of the wisest of counsells , the parliaments of both kingdomes presented to him at newcastle . in the eight page you may see what a disparagement hee would cast upon the parliament and citie of london , as if they should ( by driving away the king ) be the cause of the warre and bloodshed ; when as his majesty left them against their will , because they desired and laboured that justice might be executed according to law . there were many popish and prelaticall tares sowne in the church of england : and as god hath hitherto , so i doubt not but he will perfect his work by the parliament , as his angell with the sharp sickle to cut down that harvest before it doth attain ripenesse in these kingdomes . blame not therefore the citie , and the reverend assembly ( though they deserted those vipers ) to joyn in hand and heart with the parliaments , to preserve the church and people of god . and how ever the libeller vapours for the hierarchy , in the note of the eight page : yet we know how opposite they were to christ , and that by wofull experience . christs commands to preach the word in season and out of season , 2 timoth. 4. 2 ; but they forbad more then one sermon a week , nay would have had preaching but once a moneth . god commands the lords day to be kept holy , exod. 20 ; but they prevailed with the king to have sports and recreations allowed on the lords day . gods word requires spirituall worship , john 4. 23 ; they forced human traditions upon the ministers and people . and the first bishops we read of , were no more but presbyters , preaching elders , 1 tim. 3 ; they proved prelaticall tyrants . it is true , as page 9. there have been many overtures for peace ; but the prelats have so wrought into his majesties affections , that the prelats and evill councellors of their faction , have still hindered the good issue , they have stil been the chiefe incendiaries . how many protestations have they forced from his majesty to stick to them , and not to leave them ? they would be held up , though three kingdomes be ruined , chusing rather to see england , scotland , and ireland , all in a sea of blood , then the pomp of their prelaticall kingdom should bee overwhelmed . these have alwayes been the men that have set the whole earth in a combustion . though they have unhappily engaged the king in their cause , yet let them know , that there is no law that allowes their actions lawfull by that power to destroy the land . the king governes his people by power , not onely regall , but politick . if the kings power in england was royall onely then he might change the lawes of the realm without consent of his subjects : but here the kings government being politick , hee cannot wage warre against his parliament . and surely ( we may observe upon the notes , pag. 9. ) there is a woe to these prelates , papists , and malignants , who have thus traduced the king , and caused the warre : and god will find them out with their babylonish garments , and wedges of gold ; and not only strip them , but bring them to condigne punishment . and for the other note , of suffering , rather then resisting with armes ; it is true , we must let god work his work , yet wee must doe our duty in serving him , every one in his own place , we must use the means . and let me tell the prelates ; ( which is no more but truth ) the court of parliament is so transcendent , that it makes lawes , and inlargeth lawes , diminisheth , abrogateth , repealeth , and reviveeth lawes , statutes , and ordinances , concerning matters ecclesiasticall , capitall , criminall , common , civill , and martiall . it is of that high honour and justice , that none ought to imagine any thing dishonourable , that proceedeth from that high court , mitt . cap 2. sect 4. 7. 10. 14. cap. 4. de default , and cap de homicid . cap 1. sect. 13. cap 4 and those that resist that power ; resist the ordinance of god , which is a damnable act. rom. 13. 2. as for the adjurings , and conjurings , by the pretended holy grones , sacred censers , and hypocriticall extasies ; i cannot look upon them as tending really to a peace . and we may daly see how big the malignants hearts swell with poyson , to foment ( if it were possible ) a new warre . why do they pleade for humility , and yet kick against our fasts ? what inclination of a good minde can they have towards the people of god , whilst they burn in malice against the parliament , the assembly , and the city ? so that ( notwithstanding the marginall notes pag. 11. ) it is cleare that the malignant party seeke peace onely for themselves , that they may be able to raise a new warre : and though the forger of this letter would lay the guilt of all the blood that hath been shed in this warre , upon the parliament , and their party ; yet it is most certaine , that the prelates , & papists have been the very cause of all this blood-shed that hath been spilt in the 3. kingdomes , wherein so many thousands of innocent people , have been barbarously murdered for no other cause , but that they were protestants ; and could not professe the superstitions commanded by the prelates authority . and for the latter annotations in pag. 11 , we may easily see that they are still the same incendiaryes as before , not repenting unto this very day , as is before exprest . and for that excellent state of the church , observed by the notes on page 12. whence is it ? their councelling of the king to these courses , so distructive both to himselfe and kingdome ? their activity in cruell oppressions perpetrated by them upon the innocent people and exorbitant illegall and tyrannicall invasions upon the just lawes of the kingdome , and naturall liberties of the subject ? could these put the church into an excellent state ? who can endure such abominable untruths . these alwayes were our blemishes . but to conclude , he that will approve this peece of newcastle forgery ; must be either a papist , or an atheist : a protestant he cannot be except ( to use his own words ) he be a malignant , and a right malignant too , even such a one who seekes to foment a new warre ; from whom , good lord deliver us amen . an answer sent to the ecclesiastical assembly at london , by the reverend , noble , and learned man iohn deodate , the famous professour of divinity , and most vigilant pastor of geneva . the translators preface to the simple seduced reader . reader , may the father of lights open thine eyes to see over this strangers shoulders , and by this impartiall perspective , what thou , whilst kept down thus low by thy new masters , and through thy seducers false mediums , hast not hitherto been suffered to perceive , it being now purposely hid from thine eyes : behold a meer stranger , that notwithstanding his manifold obligations , and personall ingagements to a contrary discipline in the church , & different forme of government in the state , yet over-ruled by the manifest truth & honesty of the kings cause , breakes through all those restraints of his liberty ( as far as he may ) to tell thee thus much plain english truth : behold here genevas veneration , & ful vindicatiō too of thine own mother the church of england , as it stood under episcopacie traduced here at home by her own spurious brood for superstitious , popish , antichristian , what not ? and this apology directed to the assembly-men in answer to their letter what ever it was . behold here again , a cleer justification of the king , vilified by his own for that for which strangers do admire him ; his clemency , his inclination to peace , his acts of grace , &c. behold here the root of gall , that which hath brought forth all these nationall mischiefes , the popular tumults and conspiracies pointed at here , is the only evident cause of the kings divorce from the parliament . see here , by whom poor ireland was deserted : one thing also thou mayst here take notice of from these standers by , that the glergy in their own proper sphere , may be as fit and as honest , and perhaps , in some respects more able for the good speed of a treaty , then those that do slight them with utter praeterition . last of all , behold here the loyall and religious subjects only militia , or his own proper magazine ; to wit , the known lawes of the land , that and prayer & submission are the only defensive weapons allowed here by this master of fence . i say no more to thee , save only , that i do heartily pity thee , and therefore i do stil pray for thee , and for all thy fellow-bondmen , that god will bring into the way of truth all such as have erred and are deceived , amen . reverend , godly , and worthy sirs , our dear brethren and companions in the work of the lord . if proportionably to the griefe we have conceived at your letters ; ( wherein you have expressed the most sad face of your affaires ) we had but as much ability either by our consolations to asswage your sorrowes , or by our counsels to ease your butthens , or by any our cooperation to help your extremity : we should think our selves very happy in so well corresponding with your honorable , & most loving compellation of us : and right glad we should be thus to requite you with our best and effectuall good offices . but alas , as the scantnesse of our capacity in this ; kindso the ignorāceof the more inward causes of so many miseries , & chiefly the perplex & dangerous nature of matters now in agitation among you : all these put together , strike us quite dumbe we are as men wholly at a stand , able only ( in a kind of silent astonishment or holy horrour ) to admire , & to adore that finger of god , which is now lifted up over you all . but since , being by you so lovingly invited to it , we must needs at last break off our silence : we are reduced to an extraordinary suspence both of minds and of pens , what to say first or last , or indeed what to say at all . and now in the end , after long deliberation , least , as jobs friends , we should transgresse by precipitate or unseasonable discourse : behold our hearts and mouths top-full of the sences and expressions of our hearty commiseration , our eyes running down with teares of compassion , our breasts even swoln up with sighes & groans at your calamities . these are they , god is our witnesse , that fill up the greatest part of our private prayers , of our publike devotions , fastings , and humiliations : in all which we are resolved to give the father of mercies no rest , untill your tranquility being once more ordained in heaven , god do extend peace upon earth unto you all like a river , & the fulnesse of his blessing , like an ever flowing stream . our affaires , yea the generall interest of all the reformed churches are so closely involved in yours , and so mutually depending thereon , that your safety once procured , assures us all of our own good estates . therefore , especially during this grievous tempest , which may seem to bring about again the heavie times of the saints great primitive tribulation , we are , in a manner , compelled with trembling hearts and lips , to powre out our lamentations into the eares of our most gracious and heavenly father , no longer now only preparing to contend by fire , as he once revealed it in a vision to his prophet amos , amos 7. 4. 5. but already for a long time really contending by fire indeed : and how then can we forbear from crying out ? o lord forgive , cease we heseech thee , by whom shall jacob arise , for he is small , and round about all in a flame , by the fire of thy burning indignation . from this our own watch-tower , untoucht as yet by divine miracle : we have beheld this furious conflagration , spreading it self all over ; we have seen the grisoen-italian churches utterly defaced , the gospel in bohemia its ancient seat , wholly extirpated ; the palatinate devoured ; the french churches deprived of all humane supports & resuges ( like so many poor little callow birds , alive indeed , but only during pleasure the ) german churches almost all over-shaken ; yea , more then half destroyed , your own ireland swallowed up with an unexpected deluge of assassines and robbers , one onely thing was wanting to that huge heap of publique calamity ; namely , that flourishing england ( the very eye and excellency of all the churches , christs own choice , purchase , and peculiar ; the sanctuary of the afflicted , the arceonall of the faint-hearted , the magazine of the needy , that royal standard of good hope ) should by so unlookt for an accident , without an externall enemy , or forraign impression , become in a manner its own fe●o de se , and make an end of its self with its own cruell hands . what a sad spectacle is this to see that church thus trodden under foot ? to see that glorious fould of our lord thus ransackt , yea worryed , not by the wild beasts of the forrest , not torn in pieces by the mercilesse pawes of the lyon , or of the woolf , but utterly dismembred by its own unnaturall sheep inraged and exasperated one against another . an horrid example this , and till now never heard nf among the reformed churches . it seemes , heretofore , like christs own true sheep , they were kept tame by the feare of god , united by the same bond of faith , knit together by the apprehension of the common enemy : and so long they did both expresse and exercise holily and faithfully their mutuall charity , quiet and unity amongst themselves : in all which they preserved themselves from the rage of the wolfe by the christian simplicity of their own conditions , by the innocency of their pious lives , by the sunctity of their religion , by the constant undantednesse of their holy faith . but now we are wholly struck with horrour at the change of that so glorious face of your church , whilest we hear at this distance the loud report of those deadly wars that are now flaming up between the king and his people : to see at daggers drawing indeed brethren against brethren , parents against their own children , christs sheep pushing against and goring their own fellowes , nay their own shepheards : at all this we are utterly amazed , and would scarce have believed , that in the self-same pitched field , one and the same god and father , in the name of one and the same mediator , at one and the same time , could be invocated for help on both sides , to shed the bloud of those , that for the major-part had hitherto by so many clear demonstrations in the whole equall course of their lives , equall in their piety towards god , equall in their love and loyalty towards their country , approved themselves such faithfull and srue brethren one to another . strange , that these should now against their own bowels , turn all their war like power , far better if imployed in the just punishments of their own treacherous neighbors , or towards the relief of their dearest brethren so long bowing the back under the weight of their bondage , and even at the last gasp for help . what marvell then , if these your cruell distractions have awakened ; yea , divided even to a variety the judgements and affections too of christendome ? neither do we our selves deny but that for a while we did somewhat stagger at , and as it were fluctuate about it ; yet that demur of ours did neither proceed from prejudice against , nor from partiality towards either side , as not being called upon by either , neither publikely nor privately , till now of late in your reference unto us , which we do reckon as no small piece of honou , since in your esteeme , our judgment may seeme of so much weight , as able to advance or ballance down either party , both being of such extraordinary quality . we have contained our selves within the bounds of a conscionable judgment , and impartiall charity towards both parties , for indeed we are both brethren ; we have neither way exceeded the compasse of our own measure , but still kept a mean , as rejoyeing on the one hand at those good things which we did heare were entertained with the generall applause of all good men ; so on the other hand , we could not but behold with griefe those other sinister passages that in themselves did carry a more fatall appearance . we were overjoyed at the issue of the scottish troubles , that seemed at first to presage a combustion , not unlike this of yours , and yet far sooner quenched , for as by gods own admirable handy-work ( so by the never-enough-magnified of your most gracious king , & by the concord of that wary nation ) that fire was in time put out , ere it did burst into a more open flame . at the first report of these your own commotions , our mindes were possessed with a good hope that all past offences might with the same promptitude and facility be forthwith repaired , and all matters composed . so that what actions or counsels should appear amisse , might by the benignity of the best of princes be easily redressed , and consequently both church and common-wealth without noise or bloud shed , be kept in due order : in pursuance of all which , we could not but admire the happy and glorious beginnings of the parliament , and the more then fatherly affection of his most gracious majesty , evidenced by his enacting those lawes , from which for the time to come , there was a cleare hope of a government full of equity , and freed from all corruption : an example not so rare , as indeed singular in this our wild geneneration so fertile of violent powers and princes . but all these our goodly hopes were soone blasted by that raging storme and tempest of popular tumults among you , that did force away both your most gracious prince from his parliament , as also a great part of the parliament from it self . since which we have heard indeed of many attempts and enterprises , many propositions and projects , but all of them come to nothing , nothing is yet brought to perfection , nothing is yet rightly setled or established . the businesse of the church might seem the chief object of your care and sollicitude : if it had been handled and debated at times , & with mindes calm and quiet : had the opposite judgments been compared and impartially weighed one with another ; such an orderly course might happily have purchased a lasting peace to your kingdome , and also rendred unto your church that most desired primitive face of the apostolicall times : a but behold how quite contrary the event hath fallen out ? for the mindes of both sides being averse from , yea , violently bent one against another , this very matter hath proved the great rock of offence by exasperating the wound , and tearing it wider and wider , by distracting more and more asunder the hearts of each party , distempered enough already through former partiality and discord of affections . nay , if the report be true , these church distractions have opened a wide gap to so many boysterors and private spirits , which we hear have assumed to themselves the most mischievous title of independents , then which destructive sect nothing could more undermine , ●●ea quite overturne the very foundation of the church . besides all that , we have bin extreamly grieved at this , that the spirit of division hath so plentifully sown among you his pernicious tares of feares and jealousies , that they have not onely fructified , but even overgrown all over all manner of mutuall trust , in despight of so many royall protestations sealed and bound up with so many most grievous imprecations . but the very top and height of all our sorrows on your behalfes , hath been this , that all that cursed fuell thus heaped on , is now at last kindled into bloody warre , lengthned on both sides by a multiplication of deadly feuds , so that during such an universal combustion , what ever mens bare words , & never so frequent protestations other wise may pretend , yet the royall honour , power and dignity , cannot but fall into utter contempt : and on the contrary , the licentiousnesse of the most audacious and lawlesse , cannot but gather strength , and ont-grow the other : and then consequently piety must needs decay , mutual love and charity must needs vanish away ; and instead thereof , a kind of savage disposition , yea brutish rage must needs invade at last the minds and maners of the men of this generation , who in processe of time will no longer look upon the old originall causes that began the warre , but rather upon the new mutuall injuries freshly done , or received in the very progresse or prosecution of the war between two parties divided , far more by an odious difference of reproachful names , as it were , infamous brands fixed upon each other , then really by the cause it self . it had been farre more easie unto us , and all good men else , to deliver our judgements upon your case : had the major part of either side differed from the other , either in the more essential poynts of religion , or else dissented about the fundamental lawes of the common-wealth : or had either party been oppressed b by the other in a direct way of open persecutiō , or had there been an introduction of publick tyranny against the lawes through the basenesse and pusillanimity of the other party : but as for you , you have abundant cause of comfort or seeurity against all these evils . c since by vertue of your own most just and powerfull lawes , those lawes that already have been indifferently agreed upon by the generall consent of all parties concerned , you may with ease prevent , or put all those forementioned evils which in other kingdomes may seem almost unavoidable . all these considerations put together , have moved us for a long while seriously to deliberate and advise what might be at last , the best expedient left to procure an honest and sure peace among you . indeed wee have been much scandalized , that all the mediations of several kingdomes and provinces in league with you , have been tried and used all in vaine : howbeit it came into our mind to propound this one medium more , whether now at last there be yet any hope to obtain from the kings most gracious majesty , and from the parliament , that , of both sides , ecclesiasticall persons may bee chosen of unquestioned trust , and fame-proofe beyond all suspition , to whom this great businesse may be committed ; namely , that comparing the chiefe points now in controversie , they may chalkout some good way towards an holypeace . but first these men must by gods good spirit themselves be dispossessed of all factious inclinations , that so they may become fit vmpires and trustees of the publick peace , and impartiall embassadours of reconciliation between both parties , and also able and studious too by all their speeches , exhortations , and sacred obtestations to charm the hearts that on both sides are so obdurate in war and bloodshed . this were the ready way , by thus interposing the sacred censer in the very midst of these publike flames , to quench all the heart-burnings : for who knowes whether at the devout prayers and holy groanes of persons sacred , thus prostrate at the footstoole of the heavenly grace , the divine power and glory may not break out once more , and shew forth it selfe by moving the hearts of both parties to lay downe all hatred , and publike enmities ? the onely way to procure such sound councell of both sides , and to purchase again the precious blessing of a generall peace , is especially when all humane helps faile , to call in the divine assistance , which no man did ever try in vaine . by these good meanes that may be brought to passe ( what cannot be hoped for from civill warre , however the successe prove ) that by a voluntary inclination of mindes , the wound shall be so fully closed up , as that love and charity may in time perfectly be recovered . the good opinion which you have conceived of us , may suffer us to offer these considerations unto you . it might be immodesty in us to prescribe , or to advise you any further : but no law of modesty can ever forbid us to wish , and to vow , and to beseech god for you , yea to appeale unto god , and to adjure you all in his name . o then above all , take a speedy and speciall care for a sure and sound peace , what ever it be d t is to be preferred before any civill broyles . beware least the fortune of warre smiling upon you , draw you on , and tempt you to commit your great affaires to the ambiguous chance of victory , then which nothing can happen more deadly , yea pernicious unto the common wealth . roule away that huge scandall that lyes so heavie upon the whole christian world , yea wash and wipe off that foule stain of black oppression charged especially upon the purest profession of the gospell , as if still it did in a kinde of antipathy , or secret hatred , oppose and oppugne all kingly power , and supreame authority . mittigate and asswage the exulcerated , and too-too much provoked mind of your king , and do not compell him to pinacles and precipices . rather beare with some blemishes and corruptions from which no empire could yet wholly be free , no not in its most flourishing estate . account not those remedies the best , that are abruptly applied and accumulated ; but those rather , that being taken in by degrees , may in time , by little and little , go downe more easily , and digest the better , and so at last obtaine a confirmation . and last of all , by the bowels and mercy of christ , suffer your selves to be intreated , that we may no longer see that wealth , power , and strength which god hath graciously bestowed upon you , imployed , yea , utterly wasted in the fatall ruine of your own selves , but rather let it be stretched out to the reliefe , and support of so many of your own e most afflicted brethren , even panting after your own peace . may the god of peace himselfe heare , accept , and grant these our sincere devotions ; may god defeat all the p●o●s , and disappoint all the machinations of the devill , and of antichrist . may the same god restore your kingdom and your churches to that high state and pi●ch of holinesse and of glory , in which , on the theater of the universall church they have hitherto excelled & out-shinedall the g churches upon earth . as for us , take in good part this our plain sence delivered freely unto you , in a brotherly confidence , and pardon and impute our delay of answer unto these weighty reasons . the report was here very strong , that you were now very faire for a treaty of peace : therefore we thought it fit to expect what a day might bring forth , that so all our words and all our affections too , might overflow with meer gratulations and full expressions of our joyes . but sorry we are , that we have yet againe been deceived with vain hopes . and now that we may speedily recover and enjoy that happinesse we both wish and pray , with as much devotion as becomes your dearest brethren , ( who glory not a little in your good esteeme of us ) that god will powre downe upon you his richest benedictions , together with a large measure of his wisdome , and spirituall strength . farewell , and prosper in the lord . the copy of a certificate from one of the scribes of the assembly to a minister in london . sir , i have perused the paper and examined the records , and find that there was never any such letter sent from dr. deodate in the name of the church of geneva to the assembly : the whole letter now printed at new castle is an abominable forgery , i find that we did receive a letter from the church of geneva in answer unto ours sent unto them , but not signed by deodate but 2. others in the name of all the pastors and professours of the church and university of geneva : but there is no likenesse between the one and the other . finis . notes, typically marginal, from the original text notes for div a81491e-780 a such was episcopacy in its first apostolical vigour of discipline & government , the which as at the synode of dort this very man did both acknowledge unto bishop carlton to bee the best form of church-government , and also did heartily wish for it in his own church ; so doth he sufficiently commend the happy effects of it above pag. 5. in that full passage of his conteining the superlative praises of the former flourishing estate of the church of england , as before these troubles it stood under episcopacie : the restauration of which former good estate , is again by this author at the latter end of this epistle , pag. 12. earnestly wished and prayed for . b wo be to them that first began that warre whose nonnecessity , yea injustice strangers themselves can so far off so plainly perceive and condemne too . c to wit , in a faire , quiet , legall parliamentary way , not in a martiall way : therefore he mentions not at all the power of armes , but onely the power of the lawes . d what would this peace-maker have said if he had seen or heard of so many royall reiterated offers of peace wherwith the soveraigne hath and still doth wooe his stiffe-necked subjects , certainely , the more peaceable side hath alwayes amongst good men had the reputation of the better side . e this was very good counsell from a stranger : had the subjects had the grace to follow it in time ; then had there been an end of the old warr , and a happy prevention of a new warr , which , except stopt by timely submission , can portend nothing but the utter nationall ruine of church and state , which god in mercy avert . f of ireland g this full testimony of the excellent state of the church of england ( still as it heretofore stood under episcopacy ) outspeakes all the former , and to this good ejaculation from geneva , no right , protestant-malignant but will heartily say , amen . a letter of friendly admonition to a divine of the synod, upon occasion of a sermon preached by him, octob. 18, 1647 together, with certaine quæres presented to the synod : wherein the maine objections against the common-prayer set forth in the preface to the late directory are examined : together, with other acts that have been done against the suffering party of this kingdome : and the answer of the synod desired thereunto / by a hearty wel-wisher to truth & peace, t.w. t. w. this text is an enriched version of the tcp digital transcription a44741 of text r14726 in the english short title catalog (wing h310). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 39 kb of xml-encoded text transcribed from 13 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44741 wing h310 estc r14726 12279507 ocm 12279507 58627 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44741) transcribed from: (early english books online ; image set 58627) images scanned from microfilm: (early english books, 1641-1700 ; 629:8) a letter of friendly admonition to a divine of the synod, upon occasion of a sermon preached by him, octob. 18, 1647 together, with certaine quæres presented to the synod : wherein the maine objections against the common-prayer set forth in the preface to the late directory are examined : together, with other acts that have been done against the suffering party of this kingdome : and the answer of the synod desired thereunto / by a hearty wel-wisher to truth & peace, t.w. t. w. halifax, george savile, marquis of, 1633-1695. [16], 8, 32 p. s.n.], [london : 1647. wrongly ascribed in wing to george savile, marquis of halifax. imperfect: 32 pages at end lacking in filmed copy. reproduction of original in the university of illinois (urbana-champaign campus). library. eng church of england -government. westminster assembly (1643-1652) a44741 r14726 (wing h310). civilwar no a letter of friendly admonition to a divine of the synod, upon occasion of a sermon preached by him, octob. 18. 1647. together, with certain t. w 1647 7107 11 15 0 0 0 0 37 d the rate of 37 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2005-11 tcp assigned for keying and markup 2006-03 spi global keyed and coded from proquest page images 2006-05 emma (leeson) huber sampled and proofread 2006-05 emma (leeson) huber text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion a letter of friendly admonition to a divine of the synod , upon occasion of a sermon preached by him , octob. 18. 1647. together , with certaine quaeres presented to the synod : wherein the maine objections against the common-prayer set forth in the preface to the late directory are examined ; together , with other acts that have been done against the suffering party of this kingdome . and the answer of the synod desired thereunto . by a hearty wel-wisher to truth & peace , t.w. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} si ego , quis ego , si non ego , quis ? printed in the yeare , mdcxlvii . an advertisement to the reader . honest reader , principium bene agendi est b●ne sape , & proaemium bene sapiendi est bene dubitare ; the beginning of well doing is to know well , and the preface of well knowing is to doubt well . had this been the preface , or that the principle of those with whom i have to do in this treatise , for the leading on and rectifying of those acts which they have done , in order , or rather in disorder to the church . i should not have needed to have troubled them or thee with so many doubts or quaeries as are here presented to thy view , but their over-hasty resolutions have brought forth these questions . had they sincerely and impartially examined their designes before hand , wee had beene saved the labour of this after examination of their performance ; some may perhaps count me with the proverb , that a fool may ask more questions than many a wise man can answer ▪ & others may charge me with over-much arrogancy and boldnesse , to take upon me the examination of the acts of a whole synod , consisting of so many learned divines ; others may blot me and this book with the imputation of impertinency in seeming to require answers of them for those things which are the issues of another wombe , the sharpe effects of the influence of another constellation . and perhaps there will not be some wanting that will challenge me of lesse clearnesse , and of as little ingenuity in my proceeding in that i have not set up the particular markes that i have shot at , before every shaft that i have let go , that is to say , that i have not set downe the particular passages of the directory against every quaere which is passed upon them . and indeed it is but reason , that i who am so forward to require satisfaction of others , should not be backward in giving satisfaction to others that may require it of me : mine answer therefore to them that shall examine me , or that shall make any of the aforesaid objections against me , is this : to the first , that it is too true , that it is very easie for wisedome to be pozed and puzzled by folly . the many unnecessary , fruitlesse , unsober and pernitious questions of this age , that is sicke of an inquisition , do too plainly and evidently convince it . but yet though curiosity hath the stamp both of malevolency and folly upon it , yet it may be remembred , that as wise men are bound in reason to cleare and justifie those acts which they do of publique concernment : so it may bee the part of honest and sober men to desire it of them , especially where many consciences are engaged upon the inquest , and that under the penalty of an eternall mulct , and where the authority whereby things are done is within a little as doubtfull , as the reason of their doing being done . it may well be i confesse , that that painter spoiled his picture that mended it , or rather altered it according to the exceptions of every fancy that would finde fault with it ; an errour that some are too guilty of in these dayes , in the too easie change of frames and draughts of a farre greater moment than the painters workemanship , and an eye endued but with naturall and ordinary skill may easily perceive what a comely deformity is left us . if the people must alwayes bee heard in such matters , i meane in matters of church and state government ; they will never likely have done their quarrels , untill they have quarrelled or agitated all into confusion ; since as judicious mr. hooker hath well observed , and we finde by lamentable experience at this day : there is scarce any thing more easie than to perswade a people that they are not well governed ; no yoke can be so fit or easie to their necks , but those untamed calves or bullocks will be ready enough to shake it off , and plead for licentiousnes under the name of liberty ; hence it is that affectation of novelty is such an epidemical disease amongst them , and not more universall than turbulent and pernicious ; which made the thurian's lawgiver provide that severe antidot against it , by making a law that whoever would go about either to abolish any one of the old lawes , or attempt to establish a new , should present himselfe before the people with a rope about his neck : to the end , that if his invention were not approved of all men he should presently be strangled , and so hee should tast first of the poyson that himselfe had mingled : that it might not be safe for any man to propose that which should be dangerous to the whole body . a law that never was more needfull than to our people , and in these dayes ; and i thinke we may well wish it had been the first act of this present parliament ; it might no doubt have saved a great many lives , and prevented a multitude of mischiefes . a great moralist maketh it a great doubt , whether any so evident profit may be found in the change of a received law of what nature whatsoever , as there is hurt in the removing of the same , for so much , as a well setled policy may be compared to a frame or building of divers parts joyned together with such a ligament as it is impossible to stirre or displace one , but the whole body must needs be shaken or shew a feeling in it . the doubt i conceive to be a little too generall , but yet the reason that hee giveth hath proved too true in our present condition . and the old rusty sword of justice at marseille , that the same authour tells us of , was a good emblmee to signifie , the great caution that should bee used in admitting of novelty in publique administrations . but yet though the danger of novelty doth forbid the people to be admitted for tamperers with the setled constitutions of a kingdome , since the selfish nature of men is such , that for the most part every one ( as we see ) would have his private affections and designes be the onely gages of publique rules , and the profit of one man is observed to be the dammage of another ; yet when the perillous businesse of changing old or making new lawes is set on foot , it is not inexpedient that all mens objections may be heard against them before they be throughly established ; and therefore it were not a misle that as some colleges use to deale in the admission of their members , making them probationers for a certaine time before they be finally admitted into the number ; so those new lawes that are brought in might be probationers too amongst us for a convenient time , in which time it might be free for all men to make their exceptions against them in a faire and peaceable manner . the banes of them should be first as it were publiquely asked as we use to do in marria●es , and liberty allowed to every man to shew cause if he knowes any why they ought not to bee contracted with the common-wealth ; and when they are once so setled , for ever after the people should bee bound to hold their peace , unlesse it be in such case where some cleare and manifest opposition is discovered betweene the law of god and the received constitutions : in which case also there is great moderation to be used , and nothing to bee extorted by force or tumult , nor is it often found that the people are fit judges in such things . but this may serve i hope to excuse me from the over-severe censure either of folly or malignity , in that now i have indeavoured so far to serve the good of the church & state ; as now in this time of attempted change , and whilest those new lawes that are brought in are yet upon their probation ▪ being not yet established by a full authority ( which cannot be done with pretermission of , or contradiction of the supreme magistrate ) yea , whilest the lawes are yet in force whereby the old customes are ordained ( unlesse we will admit that the acts of a lesse and more imperfect power may abolish the acts of that which is more full and perfect , or that a body without a head hath more faculty and perfection than a body and head together ) i hope i say i may be excused from the aforesaid censures , if now i have discharged so much faithfulnesse to the church and state , and particularly to my prince and the suffering party , as to offer my objections against those things that are attempted in a faire way to the publique view , and especially unto their consideration who have taken upon them the mannage of the businesse . and this may serve in part too , for an answer unto the second objection that may be made against me in point of arrogancy , in undertaking the examination of the acts of a whole synod . i shall acknowledge the parts and gifts that are amongst them to be farre more eminent than any i can pretend unto i contend not with them in these things , but i hope to be found as faithfull as they , and thinke i have altogether as much authority to desire a resolution from them of those doubts that conscience may make against , that they have done , as they hav● ( being not designed by the supreme power , or the church thereunto ) to make constitutions wherein mens conscience are not satisfied . god hath chosen the foolish things of the world to confound the wise , the weaker things of the world to confound the things that are mighty , the base things of the world and things that are despised hath god chosen , yea , and things which are not to bring to nought things that are ; that flesh should glory in his presence . i desire not to make odious comparisons for them , nor ambitious or arrogant ones for my selfe , not to quench but revive the flames of christian love betwixt us . but yet it is possible they may be in an errour ; and then micaiah was no presumptuous prophet to oppose 400 prophets that had mistaken their message ; and i could tell my censurers that the arrian councells , and the councell of trent too might have had a more free and uninterrupted passage through the world perhaps , if they had been secured from the examination and opposition from particular men . and we know the apostle hath laid a command upon us to try the spirits ; however we may reverence their guifts , and wish the church the benefit of them in the right employment ; yet wee dare not ascribe so much divinity unto them , as to take all things upon trust that they shall impose upon us , or receive every mettall of their coinage for pure gold , without bringing it unto the ●est , lest in so exalting them wee should debase the most high ; and whilest we afford such reverence unto them , we should forget to pay that reverence which is due from us , unto the church of england , and those constitutions which have beene established by other former synods at least as authenticall as they . if all this will not justifie me form a blot of insolency , i must beare it for ought i know , onely to make them the more inclinable to lenity in their censure of it : give me leave to say , that if i cannot bee freed from the guilt of insolency , in taking upon me to examine the acts of a whole synod ( as they are stiled ) i cannot see how it will gaine them the glory of modesty to take upon them not onely to examine but to abolish the acts of the church of england , confirmed by the lawes of the supreme civill power , and by the constitutions of the ecclesiasticall state of this nation , unlesse they had a better calling to do it than we know of . to the third quarrell of impertinency that may be entred aagainst me in desiring an answer from them for the actions of others . i answer briefely , that the highest capacity that i can look upon them in , in that body where they are assembled , is as they are chosen by those others for the direction of their consciences , in those things which they were to doe . and therefore if things have beene done amisse , it concerned them to have advised them better , and yet wee have some reason to beleeve , where we consider the advantages that divers of the synod have made unto themselves of some of those acts that have beene done by others , in the receiving the benefit of pluralities of sequestred livings , &c. that some of those things were done not for want of their advice to the contrary , but were promoted by their advice and councell . and councellours as well as actours of inconveniences are answerable to god , and may be desired by men concerned , to afford them satisfaction in conscience : however it bee i doe but propose quaeres and doubts of them in the maine , and if there be any modest harmelesse way i thinke that is it . to the fourth and last objection that i am lyable to . i doe not undertake the justification of my selfe against it , but first excuse it , and desire pardon ; my minde is full of many thoughts in these times , many issues i have strugling in the wombe of my soule at once , and one hath the hand as it were upon the heele of another , like jacob upon the heele of his brother , ready to supplant it , or precipitate the birth of it . besides the particular businesse of the directory reasons was not in my minde when i went first about this worke , and that may i hope bee admitted for one tolerable apology for the omission of setting downe the passages of the directory in the same order with the quaeres , unto which divers of them are directed . but secondly , to make some amends for this errour , i have here afforded thee the draught of the preface to the directory , where thou hast the severall objections thereof against the common prayer , which are pointed at , and called to a reckoning in some of the quaeres , especially in the 7 , 8 , 9 , 10 , 11 , 12 , &c. unto the 26. together with some other particular passages of the directory it selfe concerning buriall of the dead , and holy-dayes which are touched upon therein . if any shall desire farther to know why i have not gone through with other passages of the directory ; i answer with the proverb , that hast makes wast , and withall some regard was to bee had of the volume in such a time , when people are so easily frighted from a booke by the bulke of it . but if i finde that the further prosecution thereof shall bee desired from so weake and rude a hand as mine is . i shall be willing to make up what hath beene wanting ere it be long : in the meane time honest reader , his mere mecum , read deliberately and judge impartially , and the lord who is the god of wisedome and peace fill thee full of the riches of his spirituall wisedome , and restore peace unto us in these poore distracted kingdomes . farewell . the preface to the directory . in the beginning of the blessed reformation , our wise and pious ancestors tooke care to set forth an order for redresse of many things , which they , then , by the word discovered to bee vaine , erroneous , superstitious and idolatrous , in the publique worship of god . this occasioned many godly and learned men to rejoyce much in the booke of common-prayer at that time set forth ; because the masse , and the rest of the latine-service being removed , the publique worship was celebrated in our owne tongue ; many of the common people also received benefit by hearing the scriptures read in their owne language , which formerly were unto them as a booke that is sealed . howbeit , long and sad experience hath made it manifest , that the leiturgie used in the church of england , ( notwithstanding all the paines and religious intentions of the compilers of it ) hath proved an offence , not onely to many of the godly at home ; but also to the reformed churches abroad . for , not to speake of urging the reading of all the prayers , which very greatly increased the burden of it ; the many unprofitable and burdensome ceremonies , contained in it , have occasioned much mischiefe , as well by disquieting the consciences of many godly ministers and people who could not yield unto them , as by depriving them of the ordinances of god , which they might not enjoy without conforming or subscribing to those ceremonies . sundry good christians have beene by meanes thereof , kept from the lords table , and divers able and faithfull ministers debarred from the exercise of their ministery ( to the endangering of many thousand soules , in a time of such scarcity of faithfull pastors ) and spoiled of their livelyhood , to the undoing of them and their families . prelates and their faction have laboured to raise the estimation of it to such an height , as if there were no other worship , or way of worship of god amongst us , but onely the service-booke ; to the great hinderance of the preaching of the word , and ( in some places , especially of late ) to the justling of it out , as unnecessary ; or ( at best ) as farre inferiour to the reading of common prayer , which was made no better than an idol by many ignorant and superstitious people , who pleasing themselves in their presence at that service , and their lip-labour in bearing a part in it , have thereby hardened themselves in their ignorance and carelessenesse of saving knowledge and true piety . in the meane time papists boasted , that the booke was a compliance with them in a great part of their service , and so were not a little confirmed in their superstition and idolatry , expecting rather our returne to them , than endeavouring the reformation of themselves : in which expectation they were of late very much incouraged , when , upon the pretended warrantablenesse of imposing of the former ceremonies , new ones were daily obtruded upon the church . adde hereunto ( which was not foreseene , but since hath come to passe ) that the leiturgie hath been a great meanes , as on the one hand to make increase an idle and unedifying ministery , which contented it selfe with set formes made to their hands by others , without putting forth themselves to exercise the gift of prayer , with which our lord jesus christ pleaseth to furnish all his servants whom hee cals to that office : so on the other side it hath beene ( and ever would be , if continued ) a matter of endlesse strife and contention in the church , and a snare both to many godly and faithfull ministers , who have beene persecuted and silenced upon that occasion , and to others of hopefull parts , many of which have been , and more still would be , diverted from al thoughts of the ministery to other studies ; especially in these latter times , wherein god vouchsafeth to his people more and better meanes for the discovery of errour and superstition , and for attaining of knowledge in the mysteries of godlinesse , and gifts in preaching and prayer . vpon these , and many the like weighty considerations , in reference to the whole booke in generall , and because of divers particulars contained in it ; not from any love to novelty , or intention to disparage our first reformers ( of whom wee are perswaded that were they now alive , they would joyne with us in this worke , and whom wee acknowledge as excellent instruments raised by god to begin the purging and building of his house , and desire they may be had of us and posterity in everlasting remembrance , with thankfulnesse and honour ; ) but that we may in some measure answer the gracious providence of god , which at this time calleth upon us for further reformation , and may satisfie our owne consciences , and answer the expectation of other reformed churches , and the desires of many of the godly among our selves , and with all give some publique testimony of our indeavours for vniformity in divine worship , which we have promised in our solemne league and covenant : we have after earnest and frequent calling upon the name of god , and after much consultation , not with flesh and bloud , but with his holy word , resolved to lay aside the former leiturgie , with the many rites and ceremonies formerly used in the worship of god : and have agreed upon this following directory for all the parts of publique worship , at ordinary and extraordinary times . wherein our care hath beene to hold forth such things as are of divine institution in every ordinance ; and other things we have indeavoured to set forth according to the rules of christian prudence , agreeable to the generall rules of the word of god . our meaning therein being onely that the generall heads , the sense and scope of the prayers and other parts of publique worship being knowne to all , there may be a consent of all the churches , in those things that containe the substance of the service and worship of god ; and the ministers may bee hereby directed in their administrations to keepe like soundnesse in doctrine and prayer ; and may , if need be , have some helpe and furniture ; and yet so , as they become not hereby slothfull and negligent in stirring up the gifts of christ in them : but , that each one , by meditation , by taking heed to himselfe and the flock of god committed to him , and by wise observing the wayes of divine providence , may be carefull to furnish his heart and tongue with further , or other materials of prayer and exhortation , as shall be needfull upon all occasions . concerning buriall of the dead . when any person departeth this life , let the dead body upon the day of buriall , be decently attended from the house to the place appointed for publique buriall , and there immediately interred , without any ceremony . and because the customes of kneeling down , and praying by , or towards the dead corps , and other such usages , in the place where it lies , before it be carried to buriall , are superstitious : and for that , praying , reading , and singing , both in going to , and at the grave , have been grosly abused , are no way beneficiall to the dead , and have proved many wayes hurtfull to the living , therefore let all such things be laid aside . howbeit , we judge it very convenient , that the christian friends which accompany the dead body to the place appointed for publique buriall , doe apply themselves to meditations , and conferences suitable to the occasion : and , that the minister , as upon other occasions , so at this time , if he be present , may put them in remembrance of their duty . that this shall not extend to deny any civill respects or differences at the buriall , suitable to the ranke and condition of the party deceased whiles he was living . concerning dayes and places for publike worship . there is no day commanded in scripture to be kept holy under the gospell , but the lords day , which is the christian sabbath . festivall daies , vulgarly called holy dayes , having no warrant in the word of god , are not to be continued . neverthelesse it is lawfull and necessary upon speciall emergent occasions , to separate a day or daies for publique fasting or thanksgiving , as the severall eminent and extraordinary dispensations of gods prouidence shall administer cause & opportunity to his people . sir , i have been severall times your auditor , and cannot but confesse that i have heard many truths from you . truths imployed in their right offices , truth vindicating peace from the bane of division ; and truths vindicating truth from the liberty of corruption . i shall not now question with you whether you have guided the truth unto its right end , as well as you have employed it in its proper function . i have heard you mourning for the miserable condition of this church and nation ; and i thinke every good christian should joyne with you in the lamentation of these great evills : for who can think or speake it without a heavy and groaning heart ; that we have lived to see the paradise of the world become a rude and desolate wildernesse ; the glory of the whole earth to become the shame and reproach of all nations : the temple of god ( for so i may well say this kingdome of ours was , if any of late dayes in the world ) turned into a great den of theeves and robbers : the earst enclosed garden of the almighty , once full of the fragrant flowers , and wholesome herbes and plants of divine truths , not lesse amiable in their beauty and ornament , then profitable in their soveraigne vertues and operations , & hedged about with an orderly discipline or governmēt ( though some thought it grew too high ) transformed indeed ( not reformed ) into a horrid brake of weeds and bryers , and become a free harbour for toads and serpents , & every noysome and poisonous creature , whilst falshoods , and those none of the meanest additions doe not as heretofore steele in as theeves by night , or dwell obscurely as stranger ( amongst us ▪ but are even naturallized , and made free denizens in this wretched nation : and as if our age were the refuse and dregges , the very last off all of all the former winnowings of the floore ers of time , and our nation the sinke to receive the congeries of all that corruption that ever any nation hath brought forth , whether in depraved doctrines , or debauched . conversation ; all the articles of the creed almost , the great {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , heretofore to distinguish between christians , and jewes , and infidels ; and all the holy commandements of god ; the great and holy mounds and ramparts between the pastures of the sheep , and the wildernesse of the wolves or goats ; between the road of life , and the broad way of death and damnation , are not onely shut out of your directory for worship , when as yet they themselves are the great directory of god , for the main parts of his worship , ( which should have been better considered of ) but are as commonly trampled upon as the durt in the streets . — quis talia fando ? mirmidonum dolopumve aut duri miles vlysses . temperet a lachrimis — i cannot blame you to lament these things , i thinke we should all take up the wish of the prophet ieremiah , o that my head were waters , and mine eyes a fountaine of teares , that we might weep day and night for these things , and for the slaine of the daughter of my people . for those many thousands that have been slaine by the violence of the sword : and that farre greater number which we may justly feare have beene , and are dayly slaine by the famine and corruption of the word ; when we doe but thinke how the glorious maximes of truth , the very foundations of christianity are shaken and demolished . how the beauty and order of gods worship , together with the peace and unity of the church is defaced and confounded . what continuall incroachments and inroads sathan makes upon the lords inheritance , to the ravishing and worrying of so many thousands of soules ; the bloud whereof must be one day accounted for by some body . how the lamps of the temple , together with the fire of the altar ( sincere knowledge and holy zeale ) seems by the twinkling to be even almost ready to goe out amongst us . the former being turned for a great part into frantick fancies ; and the latter into unsanctifi'd furies . how the new nightly lights , or ignis fatui , that appeare to the seducing of the people , whilst they promise to guide them , doe seeme to be sad messengers of the declination of the sunne of the true and saving knowledge of the gospel ; and to threaten us with the sad lot of antioch , and ephesus ; and smyrna , and those other famous ancient churches , which for lesse unthankfulnesse ( it may be feared ) then we have shewed , have been stripped of their ornaments of the jewels and precious graces of the gospel , and have had the candlestick removed from them . how can we but feare the fearefull sentence that our saviour in the close of the parrable denounced against the jewes , to be the sad iudgement that hangs over this nation ; even that the vineyard of the lord shall be taken from us , because we have not yeelded the fruit thereof ; but have beaten and cast out the messengers of the lord with such a sharpe and cruell persecution , and that against those that the authors cannot deny to be preachers of the truth of the gospel , and to embrace the same faith which themselves professe and allow , ( as for ought i know ) i may challenge any to parallell in all respects in any christian story : which together with the many other crying sins of this nation , may seem to threaten us with that woe of the prophet , and make us to cry out with him ; woe unto us , for the day goeth away , for the shadowes of the evening are stretched out . jer. 6.4 . we have great reason to beare a part with you in the lamentation of those sad consequences that have followed already upon these things , and are likely yet further to come in . who can mourne sufficiently for them ? but could we shed forth ten thousand rivers of teares , yet they would not satisfie the duty that god expects from us ; that wee should not content our selves with a fruitlesse lamentation , but should all use our best endeavours for a remedy . and sure he is not worthy the name of a christian that would not readily joyne with you in this too . and i pray god it bee not too late . and i could heartily wish , we could all so far forget our selves , our interests , our former courses , and illegall , and unwarrantable ingagements , as to joyne together in those means , which are most conducible to a sound and speedy remedy . but i shall desire you not to grow angry ( if i shall , as i do ) earnestly intreat you to cast your thoughts back upon your owne wayes , and to consider well , whether you and others with whom you have travelled together in turbulent machinations , have not led on these mischiefes in the road wherein they have hasted to surprize us , whether you have not beene too too active in cutting up and pulling downe those mounds of government both in church and state , at the ruines whereof , they have broken in ; to the great devastation of the inheritance of the almighty ; and whether a writ of quare claus●m fregit ? will not issue forth against you from an higher court then the parliament , unlesse you prevent it by a timely repentance , and a serious endeavour to repaire those breaches which you have made . consider , i beseech you , whether it had not been wisedome and piety , ( however vile and extravagant the old mounds were growne ) to let them have stood , at least not to have pulled them up root and branch , till your new quick had beene growne up , ( as wise husbandmen use to doe ) and had beene able to have kept in the inclosure from those forrages that have beene since made upon it ; especially since ( as it appeares ) you could not foresee what frosts might nip it , or what beasts would devoure it before it could attaine unto its full growth , for all those thornes wherewith you senced and covered it . let this meditation take up some of your solitary and serious minutes , and if your conscience will take no bribes from interest , i hope you may discover it to be a friendly admonition . i am glad you have learnt ; but how did you learne it ? by acting upon others , or suffering your selfe ? but i am glad you have learnt it ; but sorry that you have learnt it so late , and by such sad experience , that persecution it such an innocent and profitable thing unto the sufferers . but i must beseech you to remember , that it is not altogether either so innocent or profitable to the inflicters ▪ i would you had not beene so busie in reading hard lectures upon this subject unto others , before you would acknowledge it your selfe . i am very well pleased to heare you now tell us , that the greatest persecution is better then those farre greater evills which are now come upon us . had you but learnt this seven yeares sooner , you would not sure have beene so impatient of a fancied persecution , or at the most so light a one as the worst of it was ; as in the shaking off that yoak from off your necke , and by springing so violent a mine under the late ancient government , to have opened the doore to all that rabble that is come in . me thinkes your present doctrine is a secret retractation of your practise heretofore : let your future practise bee now answerable to your doctrine , or take heede your sermons bee not turned into bills of indictments against your selfe , when you shall stand at the barre of the great tribunall . you see now i hope how dangerous a thing it is to bee tampering with the frame of a church or state , when it is once reasonably setled in any tolerable condition : and that it was a wise saying of holy augustine , iosa quippe mutatio consuetudines etiam quae adjuvat utilitate novitate purturbat , that the change of things received by custome , although it be such as may helpe by the commodity of it doth cause trouble and disturbance by the novelty . you finde now i hope , that every novelty is not a medicine . i thinke you cannot , i am sure you dare not deny , but many men did , and more might have gone to heaven , had that frame , and government , and discipline beene continued , which was founded in the bloud of so many martyrs ; at least if it had beene peaceably and orderly reformed , by a wise and moderate reclaiming of some wilde branches that had crept into it ; and by a reduction of it to a ( somewhat more neare compliance ) with the frames of the primitive times . tell mee truely , or if you will not confesse to us , yet confesse to your owne conscience ; doe you not finde cause heartily to wish , that you had left some things undone . wee had need take heed what sparkles we kindle , unlesse wee bee well assured that wee know how and when to quench them againe , lest wee burne downe the house we dwell in . who would have thought that the setting fire of a paire of lawne sleeves , and a common prayer-booke , should have made so much tinder to light such a multitude of matches amongst us , to set such a blaze into three severall kingdomes . oh this ambition ! it is a pestilent tumour . and diogenes his pride it 's thought was as bad as plato's . i am sorry his tub too is in such request amongst us . oh this covetousnesse ! it is no good chyrurgeon to cure the wounds of a church or state : it hath proved unto us like those medici parisienses , it is too much given to phlebotomy . a bloudy sinne it is without doubt , but will the bishops lands , or the sequestred livings , or deaneries thinke you pay for that great acceldama of this land ? oh a peaceable mind ; it is a rich commodity . sir , i could finde more to say in this matter : but i shall conclude , commending unto your consideration these few sayings of the wise man . the beginning of strife is as when one letteth out water : therefore leave off contention before it be medled with . it needs no other descant but what as i remember your selfe gave upon it not long since , i referre you to your owne notes . he that diggeth a pit shall fall into it , and who so breaketh an hedge , a serpent shall bite him . remove not the ancient land-marke , which thy fathers have set . one more . my sonne , feare thou the lord and the king : and meddle not with them that are given to change . sir , thinke mee not your enemy for this advice . i assure you , i heartily wish your greatest good ; and i pray you consider that i am but a poore runinous wall , that have received so strong a beame of your owne light from you , and thus reflected it upon you againe for your good . of which i rest an hearty well-wisher in the recovery and preservation of truth and peace , and righteousnesse in the church , and in the prosperity of my gracious soveraigne and his kingdome : {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . octob. 18. die dominico noctiscente . anno infaustae seditionis anglianae jam curente septimo foelicissimae verò incarnativus dominicae supra millessimo sexcentissimo quadragessimo septimo . postscript . sir , where men wish no good , they doe not use to expectany ; that you may ghesse therefore by my confidence in you , how farre i am from wishing any evill unto you , i am bold here to entreat your favour to present these few quaeres to your synod , desiring their sincere and speedy resolution . notes, typically marginal, from the original text notes for div a44741e-660 aug. ep. ad januarium . calco fastu● pla●onis , said diogenes . sed majori fastu , replied plato . prov. 17.14 . eccl. 10.8 . prov. 22.28 . prov. 24.21 . the covenant with a narrative of the proceedings and solemn manner of taking it by the honourable house of commons and reverent assembly of divines the 25th day of september, at saint margarets in westminster : also two speeches delivered at the same time, the one by mr. philip nye, the other by mr. alexander hendersam. this text is an enriched version of the tcp digital transcription a34784 of text r3970 in the english short title catalog (wing c6621). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 56 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a34784 wing c6621 estc r3970 12085033 ocm 12085033 53696 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a34784) transcribed from: (early english books online ; image set 53696) images scanned from microfilm: (early english books, 1641-1700 ; 240:e70, no 22) the covenant with a narrative of the proceedings and solemn manner of taking it by the honourable house of commons and reverent assembly of divines the 25th day of september, at saint margarets in westminster : also two speeches delivered at the same time, the one by mr. philip nye, the other by mr. alexander hendersam. henderson, alexander, 1583?-1646. nye, philip, 1596?-1672. [2], 34 p. printed for thomas vnderhill..., london : 1643. text of covenant: p. 1-6. reproduction of original in thomason collection, british library. eng england and wales. -parliament. -house of commons. westminster assembly (1643-1652) solemn league and covenant (1643) a34784 r3970 (wing c6621). civilwar no the covenant: with a narrative of the proceedings and solemn manner of taking it by the honourable house of commons, and reverent assembly o [no entry] 1643 10764 22 0 0 0 0 0 20 c the rate of 20 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2004-03 tcp assigned for keying and markup 2004-03 apex covantage keyed and coded from proquest page images 2004-07 melanie sanders sampled and proofread 2004-07 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion the covenant : with a narrative of the proceedings and solemn manner of taking it by the honourable house of commons , and reverent assembly of divines the 25th day of september , at saint margarets in westminster . also , two speeches delivered at the same time ; the one by mr. philip nye , the other by mr. alexander hendersam . published by speciall order of the house . london , printed for thomas vnderhill at the bible in wood-street , 1643. the covenant , that was read , svvorn unto , and subscribed by the honourable house of commons , and reverend assembly of divines , the 25. of september . we noblemen ; barons , knights , gentlemen , citizens , burgesses , ministers of the gospell , and commons of all sorts in the kingdomes of england , scotland , and ireland , by the providence of god , living under one king , and being of one reformed religion ; having before our eyes , the glory of god , and the advancement of the kingdome of our lord and saviour iesus christ , the honour and happinesse of the kings majestie , and his posterity ; and the true publique liberty , safety , and peace of the kingdomes ; wherein every ones private condition is included : and calling to minde the treacherous and bloody plots , conspiracies , attempts , and practises of the enemies of god , against the true religion , and professors thereof , in all places , especially in these three kingdomes , ever since the reformation of religion : and how much their rage , power , and presumption , are of late , and at this time encreased , and exercised , whereof the deplorable estate of the church and kingdome of ireland , the distressed estate of the church and kingdome of england , and the dangerous estate of the church and kingdome of scotland , are present and publique testimonies : we have now at last ( after other meanes of supplication , remonstrance , protestations , and sufferings ) ▪ for the preservation of our selves , and our religion , from utter ruine and destruction , according to the commendable practise of these kingdoms in former times , and the example of gods people in other nations , after mature deliberation , resolved and determined , to enter into a mutuall , and solemne league , and covenant , wherein we all subscribe ; and each one of us for himselfe , with hands lifted up to the most high god , doe sweare : 1 that wee shall sincerely , really , and constantly , through the grace of god , endeavour in our severall places , and callings , the preservation of the reformed religion in the church of scotland in doctrine , worship , discipline , and government against our common enemies ; the reformation of religion in the kingdomes of england , and ireland , in doctrine , worship , discipline , and government , according to the word of god , and the example of the best reformed churches . and shall endeavour to bring the churches of god in the three kingdomes , to the neerest conjunction and vniformity in religion , confession of faith , forme of church government , directory for worship , and catechizing , that we and our posterity after us , may as brethren , live in faith and love ; and the lord may delight to dwell in the midst of us . 2 that we shall in like manner without respect of persons , endeavour the extirpation of popery , prelacy , ( that is , church-government by arch-bishops , bishops , their chancellours and commissaries , deanes , deanes and chapters , arch-deacons , and all other ecclesiasticall officers , depending on that hierarchy ) superstition , heresie , schisme , prophanenesse , and whatsoever shall be found to be contrary to found doctrine , and the power of godlinesse ; lest we partake in other mens sinnes , and thereby be in danger to receive of their plagues : and that the lord may be one , and his name one in the three kingdomes . 3 we shall with the same sincerity , reality , and constancy , in our severall vocations , endeavour with our estates , and lives , mutually , to preserve the rights and priviledges of parliaments , and the liberties of the kingdomes : and to preserve , and defend the kings majesties person , and authority , in the preservation and defence of the true religion and liberties of the kingdome : that the world may beare witnesse with our consciences , of our loyalty ; and that we have no thoughts , or intentions to diminish his majesties just power and greatnesse . 4 we shall also with all faithfulnesse endeavour the discovery of all such as have beene , or shall be incendiaries , malignants , or evill instruments , by hindering the reformation of religion , dividing the king from his people , or one of the kingdomes from another , or making any faction , or parties amongst the people , contrary to this league and covenant ; that they may be brought to publicke tryall , and receive condigne punishment , as the degree of their offences shall require , or deserve : or the supreame judicatories of both kingdomes respectively , or others having power from them for that effect , shall judge convenient . 5 and whereas the happinesse of a blessed peace betweene these kingdomes , denyed in former times to our progenitors , is by the good providence of god granted unto us , and hath beene lately concluded and setled by both parliaments ; we shall each one of us according to our place and interest , endeavour ▪ that they may remaine conjoyned in a firme peace and vnion to all posterity ; and that justice may be done upon the wilfull opposers thereof in manner expressed in the precedent article . 6 we shall also according to our places and callings in this common cause of religion , liberty , and peace of the kingdomes , assist and defend all those that enter into this league , and covenant ▪ in the maintenance and pursuing thereof ; and shall not suffer our selves , directly , or indirectly , by whatsoever combination , perswasion , or terrour ▪ to be divided , or withdrawn from this blessed vnion , and conjunction ; whether to make defection to the contrary part ; or to give our selves to a detestable indifferency , or neutrality in this cause , which so much concerneth the glory of god , the good of the kingdomes , and honour of the king ; but shall all the dayes of our lives , zealously and constantly continue therein , against all opposition ; and promote the same according to our power , against all lets , and impediments whatsoever : and what we are not able our selves to suppresse , or overcome , we shall reveale , and make knowne , that it may be timely prevented or removed . all which we shall doe as in the sight of god . and because these kingdomes are guilty of many sinnes and provocations against god , and his sonne iesus christ , as is too manifest by our present distresses ▪ and dangers , the fruits therof ; we professe and declare before god and the world , our unfained desire to be humbled for our owne sinnes , and for the sinnes of these kingdomes , especially , that we have not as we ought valued the inestimable benefit , of the gospel ; that we have not labored for the purity and power thereof , and that we have not endeavored to receive christ in our hearts , nor to walk worthy of him in our lives , which are the causes of other sinnes and transgressions , so much abounding amongst us ; and our true and unfained purpose , desire , and endeavour for our selves , and all others under our power and charge , both in publicke and in private , in all duties wee owe to god and man , to amend our lives , and each one to goe before another in the example of a reall reformation , that the lord may turne away his wrath , and heavy indignation , and establish these churches and kingdomes in truth and peace . and this covenant we make in the presence of almighty god , the searcher of hearts , with a true intention to perform the same , as we shall answer at that great day when the secrets of all hearts shall be disclosed : most humbly beseeching the lord to strengthen us by his holy spirit for this end , and to blesse our desires and proceedings with such successe , as may be deliverance and safety to his people , and encouragement to other christian churches groaning under , or in danger of the yoak of antichristian tyranny , to joyne in the same , or like association and covenant , to the glory of god , the enlargement of the kingdome of iesus christ , and the peace and tranquillity of christian kingdomes and common-wealths . the proceedings of the covenant , with the manner of taking thereof by the honourable house of commons , and the reverend assembly of divines . the commissioners sent from the honourable houses of parliament to the kingdome of scotland , having ( besides other weighty affaires ) instructions to take into consideration whatsoever might be effectuall for bringing the two kingdoms to a more neer conjunction and union , there was a committee of the honourable convention of estates in scotland , and another committee of the generall assembly of the church designed to joyne with them in this great and necessary consultation , in which , after much agitation , the result and conclusion was , that a solemne league and covenant taken mutually by both kingdomes , would be the most conducing meanes to such a happy vnion . thereupon a form of covenant by their common assent was agreed upon , and presented to bee read and considered of , in the generall assembly ; where it had assent and approbation : and was thence recommended to the convention of estates , by an order of the assembly , as followeth . edenb. august . 17. 1643. sess. 14. the assembly having recommended unto a committee appointed by them to joyne with the committee of the honourable convention of estates , and the commissioners of the honourable house of the parliament of england , certaine propositions presented unto them by the aforesaid commissioners of the honourable house of the parliament of england , for bringing the two kingdoms to a more neere conjunction and vnion , received from the aforesaid committees , the covenant under-written , as the result of their consultations ; and having taken the same as a matter of so publike concernment , and of so deep importance , doth require unto their gravest consideration , did with all their hearts and with the beginnings of that joy which they did finde in so great measure upon the renovation of the nationall covenant of this kirk and kingdome , all with one voice approve and embrace the same , as the most powerfull meane by the blessing of god for setling and preserving the true protestant religion with perfect peace in his majesties dominions , and propagating the same to other nations , and for establishing his majesties throne to all ages and generations . and therefore with their best affections recommend the same to the honourable convention of estates , that being examined and approved by them , it may be sent with all diligence unto the kingdome of england , that being received and approven there , the same may be with publick humiliation , and all religious and answerable solemnity sworne and subscribed by all true professors of the reformed religion , and all his majesties good subjects in both kingdomes . ar. jhonston cler. eccl. from that honourable convention it obtained like approbation , with a recommendation to the kingdom of england , as in this order of theirs appeareth . at edinburgh . 17. of august , 1643. the noblemen , commissioners of shires and burroughs now convened , having received the covenant above-written from their committee as the result of their consultations with a committee of their generall assembly and the commissioners of both houses from the parliament of england , and having taken the covenant into their gravest consideration , did with all their hearts , and great expressions of joy and unanimity approve and embrace the same as the most powerfull meane , by the blessing of god , for setling and preserving the true protestant religion with a perfect peace in all his majesties dominions , and propagating the same to other nations , and for establishing his majesties throne to all ages : and being very confident that their brethren in the kingdome of england will heartily receive and approve the same ; therefore according to the earnest recommendation of that venerable assembly of this kirk now thinks it most necessary for the good ends afore-said , that it be sent into that kingdome with all diligence , that being received and approved by their brethren there , the same may be with all religious solemnities swerne and subscribed by all true professours of the reformed religion , and all his majesties good subjects in both kingdomes . extract . arch. primrose , cler. conven. some commissioners also , were sent from the generall assembly of the church of scotland , with instructions for furthering the covenant and the intended union of the churches of both kingdoms . this covenant being presented to the honourable house of commons , and considered by them in the severall branches and articles thereof , was recommended to a committee to be chosen of their own members , and sorne of the divines of the assembly , together with the commissioners sent from scotland , to the intent that some expressions might be farther explained , and that the kingdome of ireland also might bee expresly taken into the same league and covenant with us : which being done with great care and diligence by those committees and commissioners , it was then read in the assembly of divines , and afterwards in the house of commons , and received a most full and universall assent from the members of both , nemine contradicente . this form of covenant was presented also to the house of lords , by whom likewise it was taken into consideration , and approved of , as fit to be entred into by the three kingdomes . on friday the 22. of september it was concluded by the house , this oath and covenant should be solemnly taken publikely in the church at westminster , called saint margarets church , the monday following , by the house of commons and the assembly of divines : to which purpose an order was sent to the assembly from the house to give them notice thereof ; and that some of the assembly be appointed to pray and to exhort , for the more solemn celebrating of so serious and weighty a service . the assembly appointed mr. philip nye to make the exhortation , mr. iohn white to pray before , and mr. dr. gouge to pray after the exhortation . the house met at the usuall place , and thence went with their speaker to the church ; the assembly also at the same time with their prolocutor . a psalme being sung , solemne prayer was made , after the prayer an exhortation to the honourable house and reverend divines encouraging them to this work as a work of a marvellous high nature and concernment . this being ended , mr. alexander hendersam , one of the commissioners sent from the assembly of the church of scotland , being also desired thereunto , made a speech to the like purpose . then the covenant was read , notice being first given to the assembly , that after the hearing of it , each person should immediately by swearing , worship the great name of god , and testifie so much outwardly by lifting up their hands : which was all done very solemnly and with so much joy seen in their countenances , and manifested by clapping of their hands , as was sutable to the gravity of such a worke , and the sadnesse of the present times . both assemblies having thus sworn , with whom the commissioners from scotland joyned , the speaker with the members of the house of commons , went up into the chancell , and there subscribed their names in a roll of parchment provided for that purpose , in which this covenant was fairly written , and afterward the prolocutor , the commissioners from scotland , and the members of the assembly of divines did the like in another roll , which being finished , the name of god was again solemnly invocated , and praises returned for vouchsafing this church and kingdome so happy and joyfull a day ; a psalme was sung , and then the assembly dismissed . an exhortation made to the honourable house of commons and reverend divines of the assembly , by mr. nye before he read the covenant . a great and solemn work ( honourable and reverend ) this day is put into our hands , let us stir up and awaken our hearts unto it . we deale with god as well as with men , and with god in his greatnesse and excellencie , for by him we sweare , and at the same time we have to doe with god and his goodnesse , who now reacheth out unto us a strong and seasonable arme of assistance . the goodnesse of god procuring succour and help to a sinfull and afflicted people ( such are we ) ought to be matter of feare and trembling even to all that heare of it , ier. 33. 9. we are to exalt and acknowledge him this day who is fearefull in praises , sweare by that name which is holy and reverent , enter into a covenant and league that is never to bee forgotten by us nor our posterity , and the fruit i hope of it shall be so great , as both we and they shall have cause to remember it with joy ; and such an oath as for matter , persons , and other circumstances , the like hath not been in any age or oath we read of in sacred or humane stories , yet sufficiently warranted in both . the parties ingaging in this league are three kingdoms , famous for the knowledge , and acknowledgement of christ above all the kingdoms in the world ; to swear before such a presence , should mould the spirit of man into a great deale of reverence ; what then to be engaged , to be incorporated , and that by sacred oath , with such an high and honourable fraternity ? an oath is to be esteemed so much the more solemn , by how much greater the persons are that sweare each to other : as in heaven when god sweares to his son , on earth when kings sweare each to other ; so in this businesse , where kingdomes sweare mutually . and as the solemnity of an oath is to bee measured by the persons swearing , so by the matter also that is to be sworne to ; god would not sweare to the covenant of works , he intended not to honour it so much , it was not to continue , it was not worthy of an oath of his ; but to the covenant of grace , which is the gospel , he swears and repents not of it . god sweares for the salvation of men , and of kingdoms : and if kingdoms sweare , what subject of an oath becommeth them better then the preservation and salvation of kingdomes , by establishing the kingdome of a saviour amongst them , even our lord and saviour jesus christ , who is a mediator and saviour for nations as well as particular persons ? the end also is great and honourable , as either of the former , two is better then one , saith he who best knoweth what is best ; and from whom alone every thing hath the goodnesse it hath . association is of divine off-spring ; not only the being of creatures , but the putting of them together : the cluster as well as the grape is the work of god : confort and harmony amongst men , especially amongst saints , is very pleasing unto the lord . if when but two or three agree and assent upon any thing on earth , it shall be confirmed in heaven ; and for this , because they gather together in his name , much more when two or three kingdomes shall meet and consent together in his name and for his name , that god may bee one , and his name one amongst them , and his presence amidst them . that prayer of christ seemeth to proceed from a feeling sense of his own blessednesse ; father , that they may be one , as thou in me , &c. unity amongst his churches and children must needs therefore be very acceptable unto him : for out of the more deep sense desires are fetcht from within us , the more pleasing will be the answer of them unto us . churches and kingdomes are deare to god , his patience towards them , his compassions over them , more then particular persons , sheweth it plainly . but kingdoms willingly engaging themselves for his kingdome , his christ , his saints , the purity of religion , his worship , and government , in all particulars , and in all humility , sitting down at his feet to receive the law and the rule from his mouth ; what a price doth hee set upon such ? especially when ( as we this day ) sensible of our infirmity , of an unfaithfull heart not steddy with our god , but apt to start from the cause , if we feele the knife or the fire ; who binde our selves with cords , as a sacrifice to the hornes of the altar . we invocare the name of the great god , that his vowes , yea his curse may be upon us , if we doe not this ; yea though we suffer for so doing : that is , if we endeavour not so farre as the lord shall assist us by his grace , to advance the kingdom of the lord jesus christ here upon earth , and make jerusalem once more the praise of the whole world , notwithstanding all the contradictions of men . what is this but the contents and matter of our oath ? what doe we covenant ? what doe we vow ? is it not the preservation of religion , where it is reformed , and the reformation of religion , where it needs ? is it not the reformation of three kingdomes , and a reformatiom universall , doctrine , discipline , and worship , in whatsoever the word shall discover unto us ? to practise , is a fruit of love ; to reforme , a fruit of zeale ; but so to reforme , will be a token of great prudence , and circumspection in each of these churches . and all this to be done according to gods word , the best rule , and according to the best reformed churches , the best interpreters of this rule . if england hath obtained to any greater perfection in so handling the word of righteousnesse , and truths , that are according to godlinesse , as to make men more godly , more righteous : and if in the churches of scotland any more light and beauty in matters of order and discipline , by which their assemblies are more orderly : or if to any other church or person it hath beene given better to have learned christ in any of his wayes then any of us ; wee shall humbly bow , and kisse their lips that can speak right words unto us in this matter , and help us into the nearest uniformity with the word and minde of christ in this great work of reformation . honourable and reverend brethren , there cannot be a more direct and effectuall way to exhort and perswade the wise , and men of sad and serious spirits ( and such are you to whom i am commanded to speak this day ) then to let into their understandings the weight , and worth , and great importance of the work they are perswaded unto . this oath is such , and in the matter and consequence of it , of such concernment , as i can truly say , it is worthy of us , yea of all these kingdomes , yea of all the kingdoms of the world ; for it is swearing fealty and allegeance unto christ the king of kings ; and a giving up of all these kingdomes , which are his inheritance , to be subdued more to his throne , and ruled more by his scepter , upon whose shoulders the government is laid , and in the encrease of whose government and peace there shall be no end , esa. 9. yea , we finde this very thing in the utmost accomplishment of it , to have been the oath of the greatest angel that ever was , who setting his feet upon two of gods kingdomes , the one upon the sea , the other upon the earth , lifting up his hand to heaven , as you are to doe this day , and so swearing , rev. 10. the effect of that oath you shall find to bethis , that the kingdoms of the world become the kingdomes of the lord and his christ , and he shall reigne for ever , rev. 11. his oath was for the full and finall accomplishment , this of yours for a graduall , yet a great performance towards it . that which the apostles and primitive times did so much and so long pray for , though never long with much quietnesse enioyed , that which our fathers in these latter times have fasted , prayed and mourned after , yet attained not ; even the cause which many deare saints now with god , have furthered by extreamest sufferings , poverty , imprisonment , banishment , death , even ever since the first dawning of reformation : that and the very same is the very cause and work that we are come now , through the mercy of jesus christ , not only to pray for , but sweare to . and surely it can be no other , but the result and answer of such prayers and teares of such sincerity and sufferings , that three kingdoms should be thus born , or rather new born in a day ; that these kingdoms should be wrought about to so great an engagement , then which nothing is higher , for to this end kings raign , kingdomes stand , and states are upheld . it is a speciall grace and favour of god unto you brethren , reverend and honourable , to vouchsafe you the opportunity , and to put into your hearts ( as this day ) to engage your lives and estates in matters so much concerning him and his glory . and if you should doe no more but lay a foundation stone in this great work , and by so doing engage posteritie after you to finish it , it were honour enough : but there may yet further use be made of you , who now are to take this oath , you are designed as chiefe master builders and choyce instruments for the effecting of this settled peace and reformation ; which if the lord shall please to finish in your hands , a greater happinesse on earth , nor a greater means to augment your glory and crown in heaven , you are not capable of . and this let me further adde for your encouragement , of what extensive good and fruit in the successe of it , this very oath may prove to be , wee know not . god hath set his covenant like the heavens , not onely for duration , but like also for extension : the heavens move and roule about , and so communicate their light , and heat , and vertue , to all places and parts of the earth ; so doth the covenant of god , so may this gift be given to other covenants that are framed to that pattern . how much this solémn league and oath may provoke other reformed churches to a further reformation of themselves ; what light and heat it may communicate abroad to other parts of the world , it is only in him to define to whom is given the utmost ends of the earth for his inheritance , and worketh by his exceeding great power great things out of as small beginnings . but however , this i am sure of , it is a way in all probability most likely to enable us to preserve and defend our religion against our common enemies , and possible a more sure foundation this day will be laid for ruining popery and prelacy , the chiefe of them , then as yet wee have been led unto in any age . for popery , it hath beene a religion ever dexterous in fencing and muniting it selfe by association and joynt strength ; all sorts of professors amongst them are cast into fraternities and brother-hoods , and these orders carefully united by vow one with another and under some more generall notion of common dependency . such states also and kingdoms as they have thus made theirs ; they endeavour to improve and secure by strict combinations and leagues each to other , witnesse of late yeares that la sainte ligue , the holy league . it will not bee unworthy your consideration , whether seeing the preservation of popery hath beene by leagues and covenants , god may not make a league or covenant to be the destruction of it ▪ nay , the very rise of popery seemeth to be after such a manner by kings , that is , kingdomes assenting and agreeing perhaps by some joynt covenant ( the text saith , with one minde , why not then with one mouth ? ) to give their power and strength unto the beast , and make war against the lamb , rev. 17. where you read the lamb shall overcome the beast , and possibly with the same weapons , he is the lord of lords , and king of kings , he can unite kings and kingdomes , and give them one minde also to destroy the whore and be her utter ruine ; and may not this dayes work be a happy beginning of such a blessed expedition ? prelacie another common enemy , that we covenant and sweare against , what hath it been , or what hath the strength of it been , but a subtile combination of clergy-men formed into a policy or body of their own invention framing themselves into subordination and dependencie one upon another , so that the interest of each is improved by all , and a great power by this meanes acquired to themselves ; as by sad experience we have lately found : the joynts and members of this body , you know were knit together by the sacred engagement of an oath , the oath of canonicall obedience as they called it : you remember also with what cunning and industrie they endeavoured lately to make this oath and covenant more sure for themselves and their posterity ▪ and intended a more publike , solemn and universall engagement , then since popery this cause of theirs was ever maintained or supported by . and questionlesse ▪ ireland and scotland also must at last have been brought into this holy league with england . but blessed be the lord , and blessed be his good ●and the parliament , that from the indignation of their spirits against so horrid a yoke , have dashed out the very braines of this project ; and are now this day present before the lord to take and give possession of this blessed ordinance , even an oath and covenant as solemn and of as large extent as they intended theirs ; uniting these three kingdoms into such a league and happy combination as will doubtlesse preserve us and our reformation against them , though their iniquity in the mysteries of it should still be working amongst us . come therefore ( i speak in the words of the prophet ) let us joyne our selves to the lord , and one to another , and each to all , in a perpetuall covenant that shall not be forgotten . we are now entring upon a work of the greatest moment and concernment , to us and to our posteritie after us , that ever was undertaken by any of us , or any of our fore-fathers before us , or neighbouring nations about us ; if the lord shall blesse this our beginning , it will be a happie day , and we shall be a happy people . an oath is a duty of the first commandment , and therefore of the highest and noblest order and rank of duties ; therefore must come forth attended with choycest graces ; especially with these two , humility , and feare . feare , not onely of god , which ought to be in an eminent measure , gen. 31. 53. iacob sware by the feare of his father isaac , as if he covered to inherit his fathers grace , as well as his fathers god : but also feare of an oath , it being a dreadfull duty , and hath this peculiar , it s established by the oath of god , i have sworne that unto me every tongue shall sweare , isa. 45. 23. it s made the very character of a saint , he feares an oath , eccles. 9. 2. humility is another grace requisite , set your hearts before god in an humble obedient frame , deut. 6. thou shalt feare the lord thy god , and serve him , and sweare by his name . the apostle paul was sensible of this engagement , even in the very act of this duty , rom. 1. 9. i call god to witnesse , whom i serve in my spirit ; although it be a work of the lips , yet the heart and whole man must be interessed if we expect this worship to be acceptable , psal. 119. 108. accept the free-will offering of my mouth , and teach me thy judgements . also it must be done in the greatest simplicity and plainness of spirit , in respect of those with whom we covenant ; we call god as a witnesse betwixt us who searcheth the heart : with him is wisedome and strength , the deceived and deceiver is his , iob , 12. 19. he hath wisedome to discover , and strength to punish , if our hearts be not upright to our brethren in this matter . let us be contented with this , that the words of our covenant bee hands ; it may not be so much as in the desire of our hearts , that they should become snares , no not to the weakest and simplest person that joyneth with us . in the whole worke make your addresse unto god , as iacob did to his father isaac , and let there bee the like feare and jealousie over your spirits , gen. 27. 12. my father peradventure will feel me , and i shall seeme to him as a deceiver , and i shall bring a curse upon me , and not a blessing . i take liberty with more earnestnesse to presse this care upon you , because i have observed oathes and covenants have been undertaken by us formerly , and by the command of authority , the fruit wherof , though great , yet not answered our expectation , the lord surely hath beene displeased with the slightnesse of our hearts in the worke . i beseech you be more watchfull , and stirre up your hearts with more industry this day then ever before : as it is the last oath you are likely to take in this kinde , so is it our last refuge , tabula post nat●fragium : if this help us not , we are likely to remaine to our dying day an unhappy people , but if otherwise , you will indeed sweare with all your hearts , and seeke the lord with your whole desire , god will be found , and give you rest round about , 2 chor. 15. 15. and having sworn , and entred into this solemn engagement to god and man , make conscience to doe accordingly , otherwise it is better thou shouldest not vow , eccles. 5. as is said of fasting , it is not the bowing down of the head for a day , so of this solemn swearing , it is not the lifting up of the hand for a day ; but an honest and faithfull endeavouring after the contents of this covenant all our dayes ; a truce-breaker is reckoned up amongst the vilest of christians , 2 tim. 3. 3. so a covenant-breaker is listed amongst the worst of heathens , rom. 1. 31. but he that sweareth and changeth not , though he sweare to his hurt , that is , he that will keep his covenant and oath though the contents of it prove not for him , nay possibly against him , yet he will keep it for his oaths sake ; such a one shall have his habitation with the most high and dwell in his tabernacle , psal. 15. and as for you reverend brethren , that are ministers of the gospel , there is yet another obligation will lie upon you ; let us look to our selves , and make provision to walk answerable to this our covenant for the gospels sake ; it will reflect a great aspersion upon the truth of the gospel , if we should be false or unconstant in any word or purpose , though in a matter of lesse consequence , as you can easily collect from that apology of paul , 2 cor. 1. 17 , 18. how much more in such a case as this is , if we should be found to purpose , nay more , to vow , and covenant , and sweare , and all this according unto the flesh , and with us there should be , notwithstanding all these obligations , yea yea , and nay nay ? that we may all who take the covenant this day , be constant , immoveable , and abound in this work of the lord , that we may not start aside , or give back , or goe on uncomfortably , there is a twofold grace or qualification to be laboured after . 1. we must get courage , spirits that are bold and resolute . it is said in haggai , that the lord stirred up the spirit of zerubbabel governour of iudah , and the spirit of ioshua the high priest , and the spirit of all the remnant of the people , and they came , and did work in the house of the lord , the work of gods house : reformation-work especially , is a stirring work : read stories , you find not anywhere , reformation made in any age , either in doctrine or discipline , without great stirre and opposition . this was foretold by the same prophet , cap. 2. vers. 7. the promise is , he will fill his house with glory ; but what goeth before ? vers. 6. yet once it is a little while and i will shake the heavens , and the earth , and the sea , and the dry land ; that is , all nations , as in the words following . this place is applied heb. 12. to the removing jewish rites , the moveables of gods house . the like you finde in the apostles times , acts 17. the truth being preached ; some beleeved , others did not ; here beginneth the stirre , vers. 6. those that beleeved not , took unto themselves certaine lewd fellowes of the baser sort , and gathered a company , and set all the city in an uproare : and when they had done so , complained of the brethren to the rulers , as men that turne the world upside downe , ver. 6. read also acts 21. 27 , 30 , 31. in such a work therefore men had need be of stout , resolute , and composed spirits , that we may be able to goe on in the maine , and stirre in the middest of such stirres , and not be amused at any such doings . it may possibly happen , that even amongst your selves there will be out-cries ; sir , you will undoe all , saith one ; you will put all into confusion saith another ; if you take this course , saith a third , we can expect nothing but blood : but a wise states-man , like an experienced sea-man , knoweth the compasse of his vessell , and though it heave and rosse , and the passengers cry out about him , yet in the middest of all ▪ he is himselfe , turneth not aside from his work , but steereth on his course . i beseech you let it be seriously considered , if you meane to doe any such work in the house of god as this is ; if you meane to pluck up what many yeares agoe was planted , or to build up what so long agoe was pulled downe , and to goe thorough with this work , and not be discouraged , you must begge of the lord this excellent spirit , this resolute stirring spirit , otherwise you will be out-spirited , and both you and your cause slighted and dishonoured . 2. on the other hand we must labour for humility , prudence , gentlenesse , meeknesse . a man may be very zealous and resolute , and yet very meek and mercifull : jesus christ was a lion , and yet a lambe also ; in one place he telleth them he commeth to send fire on the earth : and in another place rebuketh his disciples for their fiery spirits , luke 9 ▪ 54. there was the like composition in moses , and in paul , and it is of great use , especially in this work of reformation . i have not observed any disputes carried on with more bitternesse in mens writings , and with a more unsanctified heat of spirit , yea and by godly men too , then in controversies about discipline , church government , ceremonies , and the like . surely to argue about government with such ungoverned passions , to argue for reformation with a spirit so unreformed , is very uncomely . let us be zealous , as christ was , to cast our all , to extirpate and root out every plant his heavenly father hath not planted ; and yet let us doe it in as orderly way , and with the spirit of christ , whose servants we are . the servant of the lord must not strive , but be gentle to all men , apt to teach , patient , in meeknesse instructing those that oppose , 2 tim. 2. 24 , 25. we solemnly engage this day our utmost endeavours for reformation ; let us remember this , that too much heat , as well as too much coldnesse , may harden men in their wayes , and hinder reformation . brethren , let us come to this blessed work , with such a frame of heart , with such a minde for the present , with such resolutions for the time to come ; let us not bee wanting to the opportunitie god hath put into our hands this day ; and then i can promise you , as the prophet , consider this day and upwards , even from this day , that the foundation of the lords work is laid , consider it , from this day will i blesse you , saith the lord : nay , wee have received as it were the first fruits of this promise , for as it 's said of some mens good works , they are manifest before hand , 1 tim. 5. even so may be said of the good work of this day , it 's manifest before hand , god hath as it were before hand testified his acceptance ; while wee were thinking and purposing this free will offering ; he was protecting and defending our armie ; causing our enemies the enemies of this work to flie before us , and gave us a victory , not to be despised . surely this oath and covenant shall bee iudahs joy , the joy and comfort of this whole kingdome ; yea , of all three kingdoms . jesus christ king of the saints govern us by his spirit , strengthen us by his power , undertake for us according as hee hath sworn , even the oath which hee sware to our father abraham , that hee would grant unto us , that we being delivered out of the hands of our enemies , might serve him without feare in holinesse and righteousnesse before him all the dayes of our life , luke 1. grant unto us also , that when this life is finished , and we gathered to our fathers , there may be a generation out of our loynes to stand up in this cause , that his great and reverent name may be exalted from one generation to another , untill he himself shall come , and perfect all with his own hand by his own wisdom ; even so come lord jesus , come quickly , amen . a speech delivered by mr alexander hendersam , immediately before the taking of the covenant by the house of commons , and assembly of divines . although the time be farre spent , yet am i bold ( honourable , reverend , and beloved in the lord ) to crave your patience a little ; it were both sinne and shame to us in this so acceptable a time , in this day , which the lord hath made , to be silent and to say nothing : if we should hold our peace , wee could neither be answerable to god , whose cause and work is in hand ; nor to this church and kingdome , unto which we have made so large profession of duty , and owe much more ; nor to our native kingdom , so abundant in affection toward you ; nor to our own hearts , which exceedingly rejoyce to see this day : we have greater reason then the leprous men sitting in a time of great extremity at the gate of samaria , to say one to another , we doe not well , this day is a day of good tidings , and we hold our peace ? it is true the syrians are not yet fled ; but our hope is through god , that the work begun this day , being sincerely performed and faithfully pursued ; shall put to flight , not only the syrians and babylonians , but all other enemies of the church of god ; of the kings honour , and of our liberty and peace . for it is acceptable to god and wel-pleasing in his sight , when his people come willingly in the day of his power ( and how shall they not be willing in the day of his power ? ) to enter a religious covenant , with him , and amongst themselves . whatsoever be the condition of the people of god , whether in sorrow and humiliation before deliverance ; or in rejoycing and thanksgiving after deliverance ; this is it , which the lord waits for at their hands , which they have been used to performe , and with which he hath been so well pleased , that it hath been the fountaine of many deliverances and blessings unto them . when a people beginneth to forget god , hee lifteth up his hand against them and siniteth them : and when his people , humbled before him , lift up their hands , not only in supplication , but in covenant before the most high god ; he is pleased ( such is his mercy and wonderfull compassion ) first , to lift his hand unto them , saying , i am the lord your god ; as we have it three times in two verses of the 20th of ezekiel ; and next he stretcheth out his hand against his enemies and theirs . it is the best work of faith , to joyn in covenant with god ; the best work of love and christian communion , to joyn in covenant with the people of god ; the best work of the best zeale , to joyne in covenant for reformation , against the enemies of god and religion ; the best work of true loyalty , to joyn in covenant for the preservation of our king and superiours ; and the best proofe of naturall affection ( and to bee without naturall affection , is one of the great sinnes of the gentiles ) to joyn in covenant for defence of our native countrey , liberties , and lawes ; such as for these necessary ends doe withdraw and are not willing to enter into covenant , have reason to enter into their own hearts , and to look into their faith , love , zeale , loyalty , and naturall affection . as it is acceptable to god , so have we for it the precedent and example , not onely of the people of god of old , of the reformed churches of germany , and the low-countreys ; but of our own noble and christian progenitors in the time of the danger of religion , which is expressed in the covenant it selfe . the defect was ; they went not on throughly to enter in a solemn covenant ; an happinesse reserved for this time : which had they done , the corruptions and calamities of these dayes might have been prevented : and if the lord shall be pleased to move , loose , and enlarge the hearts of his people in his majesties dominions to take this covenant , not in simulation , nor in luke-warmnesse , as those that are almost perswaded to be christians , but as becommeth the people of god , it shall be the prevention of many evils and miseries , and a meane of many and rich blessings , spirituall and temporall , to our selves , our litle ones , and the posterity that shall come after us for many generations . the neere and neighbouring example of the church and kingdome of scotland , is in this case worthy of our best observation : when the prelats there , were grown by their rents , and lordly dignities , by their exorbitant power over all sorts of his majesties subjects , ministers and others , by their places in parliament , councell , colledge of justice , exchequer , and high commission , to a monstrous dominion and greatnesse , and like gyants , setting their one foot on the neck of the church , and the other on the neck of the state , were become intolerably insolent ; and when the people of god through their oppression in religion , liberties , and lawes , and what was dearest unto them , were brought so low , that they chused rather to die , then to live in such slavery , or to live in any other place , rather then in their own native countrey ; then did the lord say , i have seene , i have seene the affliction of my people , and i have heard their groaning , and am come down to deliver them . the beginnings were small , and contemptible in the eyes of the presumptuous enemies , such as use to be the beginnings of the greatest works of god ; but were so seconded and continually followed by the undeniable evidences of divine providence , leading them forward from one step to another , that their mountaine became strong in the end . no tongue can tell what motions filled the hearts , what teares were poured forth from the eyes , and what cryes came from the mouthes of many thousands in that land , when they found an unwonted flame warming their breasts , and perceived the power of god raising them from the dead , and creating for them a new world , wherein should dwell religion and righteousnesse . when they were destitute both of moneys and munition , which next unto the spirits and armes of men , are the sinewes of warre , the lord brought them forth out of his hid treasures ; which was wonderfull in their eyes , and matter of astonishment to their hearts : when they were many times at a pause in their deliberations , and brought to such perplexity , that they knew not what to chuse or to do , for prosecuting the work of god , only their eyes were toward him ; not only the feares and furies , but the plots also and policies of the adversaries , opened the way unto them , their devices were turned upon their own heads , and served for the promoting of the work of god . the puritie of their intentions elevated above base and earthly respects , and the constant peace of their hearts in the midst of many dangers , did beare them out against the malitious accusations and aspersions put upon their actions ; all which were sensible impressions of the good providence of god , and legible characters of his work : which as the church and kingdom of england exercised at this time with greater difficulties then theirs , have in part already found , so shall the parallel be perfected to their greater comfort in the faithfull pursuing of the work unto the end . necessitie , which hath in it a kinde of soveraignty , and is a law above all lawes , and therefore is said to have no law ; doth mightily presse the church and kingdom of se●tland at this time . it is no small comfort unto them that they have not been idle and at ease , but have used all good and lawfull meanes of supplications , declarations , and remonstrances to his majestie , for quenching the combustion in this kingdome : and after all these , that they sent commissioners to his majestie , humbly to mediate for a reconcilement and pacification ; but the offer of their humble service was rejected , from no other reason , but that they had no warrant nor capacity for such a mediation ; and that the intermixture of the government of the church of england with the civill government of the kingdom , was such a mystery as could not be understood by them . although it be true , which was at that time often replyed , that the eighth demand of the treatie , and the answer given thereunto concerning the uniformity of religion , was a sufficient ground of capacitie ; and the proceedings of the houses of parliament against episcopall government , as a stumbling block hindering reformation , and as a prejudice to the civill state , was ground enough for their information . the commissioners having returned from his majesty without successe , and the miseries of ireland , the distresses of england , and the dangers and pressures of the kingdom of scotland , growing to greater extremity ; such as were intrusted with the publike affaires of the kingdom were necessitate according to the practise of former times ( his majestie having denied a parliament ) to call a convention of the estates for considering of the present affaires , and for providing the best remedies : which immediately upon their meeting by the speciall providence of god , did receive information of divers treacherous attempts of papists in all the three kingdoms , as if they had been called for that effect : and by the same providence , commissioners were sent from both houses of parliament to consider with the estates of the kingdom of scotland , of such articles and propositions as might make the conjunction betwixt the two nations more beneficiall and effectuall for the securing of religion & liberty against papists & prelats with their adherents . their consultations with the commissioners of the generall assembly , did in the end bring forth this covenant , as the only meane after all other have beene assayed , for the deliverance of england and ireland out of the deeps of affliction , preservation of the church and kingdom of scotland from the extremity of misery , and the safety of our native king and his kingdoms from destruction and desolation . this is the manifold necessity which nature , religion , loyalty , and love hath laid upon them . nor is it unknown in this honourable , reverend , and wise audience , what errors , and heresies in doctrine ; what superstition and idolatry in worship , what usurpation and tyranny in government , what cruelty against the soules and bodies of the saints have been set on foot , exercised , and executed for many generations , and now of late , by the roman church ; all which wee hope through the blessing of god upon this work , shall be brought to an end . had the pope at rome the knowledge of what is doing this day in england , and were this covenant written on the plaster of the wall over against him , where he sitteth belshazzar-like in his sacriligious pomp , it would make his heart to tremble , his countenance to change , his head and miter to shake , his joynts to loose , and all his cardinals and prelates to be astonied . when the reformed churches , which by their letters have been exciting us to christian communion and sympathy in this time of the danger of religion and distresse of the godly , shall heare of this blessed conjunction for uniformity in religion according to the word of god and the defence thereof ; it shall quicken their hearts against the heavinesse of oppressing sorrows and feares ; and bee no other than a beginning of a jubilee and joyfull deliverance unto them , from the antichristian yoke and tyranny . vpon these and the like considerations wee are very confident , that the church and kingdom of scotland will most cheerefully joyne in this covenant , at the first motion whereof , their 〈◊〉 were moved within them ▪ and to give testimony of this our confidence , we who are commissioners from the generall assembly , although we have no particular and expresse commission for that ●nd , ( not from ●a●t of willingnesse , but of a fore-sight ) offer to joy● our hearts and hands unto it , being a stored that the lord in his own time will against all opposition even against the gates of hell ▪ crown it with a blessing from heaven . the word of god is for it , as you have been 〈…〉 〈…〉 by the consent and testimonie of a reverend assembly ●● so many godly , learned , and grav 〈…〉 divines . in your own sense and experience you will finde , that although , while you are assaulted or exercised with worldly cares and fears , your thoughts may somwhat trouble & direct you ; yet at other times , when upon seeking of god in private or publike , as in the evening of a well spent sabbath , or day of fast and humiliation , your disposition is more spirituall , and leaving the world behinde you , you have found accesse unto god through jesus christ , the bent and inclinations of your hearts will be strongest to go through with this work . it is a good testimony that our designes and wayes are agreeable to the will of god , if we affect them most when our hearts are furthest from the world , and our temper is most spirituall and heavenly , and least carnall and earthly . as the word of god , so the prayers of the people of god in all the reformed churches are for us , and on our side : it were more terrible then an armie to heare that there were any servent supplications to god against us ; blasphemies , curses , and horrid imprecations there be , proceeding from another spirit , and that is all . that divine providence also which hath maintained this cause and supported his servants in a marvellous manner unto this day , and which this time past hath kept things in an equall ballance and vicissitude of successe , will we trust from this day forth , through the weight of this covenant , cast the ballance , and make religion and righteousnesse to prevaile , to the glory of god , the honour of our king , the confusion of our common enemies , and the comfort and safety of the people of god : which he grant , who is able to doe above anything that we can ask or think . finis . a modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of jesus christ. which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend assembly of divines. / composed by a presbyterian minister of the city of london, and approved by divers of his learned brethren, and at their request published. walker, george, 1581?-1651. this text is an enriched version of the tcp digital transcription a96941 of text r200927 in the english short title catalog (thomason e342_3). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 80 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a96941 wing w362 thomason e342_3 estc r200927 99861540 99861540 113677 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a96941) transcribed from: (early english books online ; image set 113677) images scanned from microfilm: (thomason tracts ; 55:e342[3]) a modell of the government of the church under the gospel, by presbyters, proved out of the holy scriptures, to be that one, onely uniform government of the universall visible church, and of all nationall, provinciall, classicall and congregationall churches: which is according to the will and appointment of jesus christ. which may serve to stay such as are doubting, with hope of full satisfaction, and clear demonstration of this truth, shortly to be made by the reverend assembly of divines. / composed by a presbyterian minister of the city of london, and approved by divers of his learned brethren, and at their request published. walker, george, 1581?-1651. [8], 28 p. printed for tho. vnderhill, and are to be sold at his shop at the signe of the bible in woodstreet., london, : 1646. a presbyterian minister = george walker, who has signed "the epistle dedicatory": g.w. annotation on thomason copy: a caret after 'composed by', and "mr george walker" inserted; "june 29". reproduction of the original in the british library. eng church of england -government -early works to 1800. westminster assembly (1643-1652) -early works to 1800. presbyterianism -early works to 1800. a96941 r200927 (thomason e342_3). civilwar no a modell of the government of the church under the gospel,: by presbyters, proved out of the holy scriptures, to be that one, onely uniform walker, george 1646 14639 1 10 0 0 0 0 8 b the rate of 8 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2007-05 tcp assigned for keying and markup 2007-05 aptara keyed and coded from proquest page images 2007-06 pip willcox sampled and proofread 2007-06 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a modell of the government of the church under the gospel , by presbyters , proved out of the holy scriptures , to be that one , onely uniform government of the universall visible church , and of all nationall , provinciall , classicall and congregationall churches : which is according to the will and appointment of jesus christ . which may serve to stay such as are doubting , with hope of full satisfaction , and clear demonstration of this truth , shortly to be made by the reverend assembly of divines . composed by a presbyterian minister of the city of london , and approved by divers of his learned brethren , and at their request published . london , printed for tho. vnderhill , and are to be sold at his shop at the signe of the bible in woodstreet . 1646. to the honourable city of london , and all the inhabitants thereof , who sincerely seek and desire a true reformation of the church , according to the word of god . give me leave , most famous and renowned city , and ye the right honourable lord major , the right worshipfull aldermen , and religious common-councell and commoners , to congratulate and rejoice with you , for that honour which the lord hath laid on you in these daies of great confusion . you , under god , have been the guard of this present parliament , by which so great things have been done for the safety and defence of three kingdoms . your free contributions of your wealth and substance , have been the sinews of this warre , undertaken for the defence of our religion , laws and liberties . few counties in this kingdom have been able to defend themselves , much lesse to help others , except those whom you have encouraged , and set on work by your example , and to whom you have been a bulwark against the enemies , who by you have been terrified from invading them . all the associated counties have cause to blesse god for the vicinity and neighbour-hood of london . and all the rest of the kingdom may say , if the lord had not helped us by the forces , arms , and supplies of men and money from london , we had been utterly destroied and laid waste . but the chief glory bestowed on you by god , is your courage for the truth , and true christian religion ; your earnest study , and constant endeavour for promoting an happy reformation of the church in religion , dostrine , worship , and discipline , according to the word of god ; your zeal against sectaries , schismaticks , hereticks , and blasphemers , who labour cunningly to corrupt your servants , to steal away the hearts of your wives and children , to pull many fair feathers out of your wings , and to draw disciples after them , and your standing steadfast in the old paths , and walking in that good way , ier. 6. 16. which the lord christ by his apostles hath praescribed to the vniversall church ; in which all the pure primitive churches of old , and all the best reformed churches have walked from the daies of your fathers , untill this day . god hath inabled you wonderfully by his grace , to resist the subtle temptations of the world and the devil . i know when you were courted with offers of greatest honours and priviledges , to withdraw you from your purpose and resolution , of standing for the common weal of state and church , and of supporting and upholding of the props and pillars of this land , when it trembled , and was ready to be dissolved . i cannot forget that sad time , full of fears and dangers , when ( the chief command of your city , being in the hand and power of malignants , who had also a strong faction , by which they attempted to overthrow you ) it was the opinion and profession of some of the most faithfull patriots , and wise members of parliament , that unlesse god did put into your hearts a resolution to stand up for them , they had small hope of saving either the church and kingdom from ruine , or our religion , laws , liberties , and their own lives from destruction ; and in that juncture of time the lord did put such a spirit of courage , fortitude and holy zeal into you , who were the main body of the city , that you stood up , and appeared openly for the worthy patrons of your religion , laws and liberties , whereby they were animated to proceed vigorously in their wonted course of justice , to the terrour and astonishment of all the enemies and disturbers of our peace . after this you have been strongly assaulted by spirituall wickednesses divers waies . first , by cunning seducers , who usurping the name and outward shew of rare saints , have stollen away the hearts of many , and with feigned sanctity and large promises of a pure platform and modell of church-discipline and perfect reformation , according to christs own institution , have drawn them into schisme , and separation from their own congregations . but you , by your wisdom have quickly smelled out their fraud , and vain boasting of great things , which they can never perform and bring to passe . secondly , you have been tried , ( when scriptures failed them , and favoured not their modell ) with bold pretences of new lights , which you have scorned , as wise men are wont to scorn , and not vouchsafe to look after those ignes fatuos , wandring lights and night fires , by which fools , who follow them in the dark , are lead into dangerous pits , boggs , ditches , and downfalls . thirdly , they have represented unto you presbyterian government as a bugbear , and cruell monster , worse then popery and prelacy , unto which if you submit , you and your children are made slaves for ever , to the lust of proud , peevish , tyrannicall priests ; and allthough many credulous fools , and unstable souls , are hereby terrified and skared out of their wits , and run wilde after severall dangerous sects , and know not where to rest : yet you are no such strangers to the gospel , nor so little acquainted with the scriptures of the new testament , as to be moved with such skarecrowes ; but rather by such rabid railing against government of the church by classicall presbyteries , you have been moved and stirred up ( after serious consideration , and consultation had with your godly pastours , and teachers , diligent searching of the scriptures , and good assurance of understanding of divine truth gained to your selves ) to be more earnest and importunate in promoting that presbyterian government , besides which there is no mention of any other in all the writing of the apostles ; nor any other acknowledged or received , in any well reformed churches in all the christian world . the apostolicall church at jerusalem , consisting of many thousands and ten thousands of beleevers , and so many particular congregations , was altogether governed by the apostles and presbyters , assemblies , synods and presbyteries , as appears , act. 11. 30. and 15. 6. and 21. 18. the christian church of the gentiles gathered unto christ in severall nations , countries and cities by paul and barnabas , had every one their presbyters , ordained to have rule over them in the lord , acts 14. 23. the church of ephesus , that great city of asia , had also divers presbyters , whom the holy ghost had made overseers to watch in common over it , acts 20. 17 , 28. and of them s. paul speaks , 1 tim. 5. 17. saying , let the elders that rule well , be counted worthy of double honour . also s. paul left titus in creet , and appointed him to ordain presbyters in every city , and such overseers as were fit to rule the church , tit. 1. 5. peter and iohn were presbyters , and called themselves so , as they with others governed severall churches , 1. pet. 5. 1. john 2. 1. and john 3. 1. wherefore , ô london , thou that hast chosen the best part , rejoice in the lord thy god , who hath made his glory to rise upon thee , and his light to shine upon thy grave senatours , thy religious common-councell , and all thy true hearted citizens ; and hath led them into those waies which be in christ , which saint paul taught every where , and in every church , 1 cor. 4. 17. for the encouraging of you , worthy citizens , in your constancy , and for the confirming of them that are weak and wavering , i have framed out of the scriptures this brief discourse , concerning that one uniform church-government , which christ by his apostles ordained , and appointed to be set up in the whole universall church , and to be observed in all other churches , members of the universall . here you have the heavenly patern shadowed out in a small compasse , of that government , for the establishment whereof in this city and kingdom , you have stood up and appeared openly at severall times . if the lord be pleased to blesse you with courage for his truth , and with constancy and perseverance till you obtain your desire , which is the desire also of all orthodox faithfull ministers in the land , then shall london be called , the city of the lord , the zion of the holy one of israel ; and they who despise her and stand up against her , to hinder the work of god in her hands , shall bow down at the soles of her feet , and her enemies shall lick the dust , even lick up the dust of her feet , for they shall not be ashamed who wait for the lord , isa. 49. 23. this is the praier of your servant in the work of the lord , and humble suppliant for your prosperity at the throne of grace . g. w. a modell of the government of the church under the gospel , by presbyters proved out of the holy scriptures , to be that one , onely uniform government of the universall visible church , and of all nationall , provinciall , classicall and congregationall churches : which is according to the will and appointment of jesus christ . the holy scriptures of the new testament do speak most plainly of a church government , and of ruling and rulers , which the lord jesus christ hath appointed to be in his church visible on earth in the times under the gospel : the patern and platform of this government , together with a commission to govern the universall church in all nations according to it , he gave to his apostles by word of mouth in the time of his life ( as the gospel in divers passages doth testifie ) and after his passion , when he shewed himself alive unto them , and was seen of them fourty daies , speaking the things pertaining to the kingdom of god , act. 1. 3. and that the apostles by word and writing , and by their example and practice , might infallibly instruct all churches by them , gathered unto him in all nations , and might deliver unto them , so as they had received from the mouth of him the supream lord , that one uniform government : he filled them with extraordinary gifts , and sent unto them the holy ghost , the comforter , to lead them into all truth , joh. 16. 13. to teach them all things , and to bring all things to their remembrance , whatsoever he had said unto them , joh. 14. 26. and that government , which they partly by word and writing , and partly by their example and practice , did prescribe uniformly in all churches , is of divine instution : and to it all orthodox reformed churches in all the christian world at this day , have submitted themselves , acknowledging it to be the onely government ecclesiasticall which is jure divino , and by the will and appointment of jesus christ . and yet in this unstable and wavering age and generation , and in this unsetled state , and land full of confusion ; as the giddy-headed multitude , which are like clouds without water , carried about with every winde of doctrine , and dream of new lights beginning to appear , do call into question the saving doctrines of aeternall truth , and the chief articles of the christian faith , firmly beleeved , constantly professed , and never doubted of by any true christians : so also many of the wisest statesmen , who are esteemed the pillars of the kingdom , and the stay of the state , do doubt and make question , whether there be any church government jure divino , and by the will and appointment of jesus christ ? what that government is ? who are the governours ? and by what rules and laws they ought to govern ? and how farre , and in what things , matters and causes , power is given to them by christ to rule and govern in the church ? for the answering of all such questions , and removing of all such doubts and scruples , i will endeavour , out of love to the truth , and zeal to the honour of christ , and the advancement of his kingly power in his church , to lay down some sure grounds of doctrine , gathered out of holy scripture , and proved by clear testimonies of gods spirit , speaking in the infallible written word . and first , i take this as an undeniable principle , that whatsoever christ hath with his own mouth commanded , or by his spirit moved his apostles to teach by writing and word , or by example and practice , concerning the well ordering and government of his church in any place , which is as usefull in all places , and the reason of it stands firm in all ages , and it may be practised profitably by ordinary pastours : also whatsoever is necessarily presupposed , or included in any thing , which christ in the gospel commandeth , or of necessity must follow thereupon , is jure divino , and by the will and appointment of jesus christ . secondly , because the main question which comes to be answered , upon which all the rest do depend , is , whether there be any proper and particular church-government distinct from civill government : the answer is easy , and such as may fully satisfie any reasonable christian . for first , in every nation , kingdom , and state wherein christian religion is publikely and generally professed , all the people are to be considered two waies . first , as men and members of a civill society or common wealth . secondly , as christian men and members of the church , the mysticall body of christ . as they are members of the common-wealth , they are to be ruled by the laws of men which are there in force , and do binde them to obedience in temporall things to their kings and civill magistrates , and to good order and behaviour among themselves , for the peace and safety of humane society , and of the civill state . and this government may be among them who are turks , heathens and nor christians , for it is common to all men of all nations , states and kingdoms . but as they are christians and members of the church , christs mysticall body , so they are to be governed by the law of christ , which bindes them to the obedience of him in all things , which concern their spirituall estate , heavenly life , and blessednes , and to holy communion among themselves in spirituall things . these two states and governments are so distinct and different , that either of them may stand alone without the other . there are and have been divers earthly kingdoms well ordered , and wisely governed in all outward temporall things , in which christ hath had no church , neither was christianity known or professed . and again , christ hath had a church well governed , and flourishing in religion , grace , and godlines , when there was no civill government , king , or civill magistrate to help or uphold it , but all set against it , to persecute , vex , and make havock of it ; as it was in the daies of christ and of his apostles , and in divers ages after : and yet christ was the king , and the church was his kingdom in which he ruled , and is called the kingdom of god , matth. 12. 28. and that kingdom of heaven , matth. 3. 2. & 4. 14. now a kingdom is not an anarchy , that is , a confused multitude without government ; but a monarchy , in which there is one king who is supream governour . and in the church , which is gods holy hill , and spirituall zion , christ alone is the king , psal. 2. 6. & zech. 9. 9. joh. 12. 15. and the head , and sole ruler , mat. 2. 6. ephes. 1. 22. and the government is on his shoulder , isa. 9. 6. he also alone is the lord , and law-giver , isa. 33. 22. iam. 4. 12. and his word is the law and rule of government , isa. 2. 3. yea the law , and rule by which the spirit ruleth , rom. 8. 2. and to which he is limited in moving and working , ioh. 16. 13. 3. but that church-government may be more clearly and distinctly understood : we are further to distinguish between the supreme power of government , which is onely in the hand of christ ; and the delegated power , which he hath given to his ministers , to exercise under him a subordinate and minesteriall government . the supreme government which is in the hand of christ is monarchicall : for to him alone all power is given in heaven and in earth , math. 28. 18. and he is set at gods right hand , far above all principalitie , and power , and might and dominion , and every name that is named both in this world , and in that which is to come . and god hath put all things under his feet , and gave him to be head over all things to the church which is his body , ephes. 1. 21. 22. and this power of government is proper to him , and he reserves it to himself . but the subordinate and ministeriall power of government , he gave to his apostles and to their successours , mark . 16. 15. joh. 20. 21. where he said , as my father hath sent me , so send i you . go into all the world , and preach the gospell to every creature . and promised to be with them alwayes to the end of the world , math. 28. 20. and lest any should thinke that this rule and government of the church , was limited to the apostles , and was to dye , and and to expire with them : the scriptures do fully prove , and plainly demonstrate , that it was also by gods appointment imparted to others in the apostles dayes , as 1 cor. 12. 28. where the apostle writes , that god hath set in his church , not onely apostles , prophets and others of extraordinary gifts ; but also teachers , helps , and governments . and rom. 12. 8. the church is compared to a naturall body , and the severall members thereof , having gifts differing according to the grace that is given them , are commanded to exercise their gifts , and to wait on their severall offices , as prophets on prophesying ; ministers on ministering ; teachers on teaching , and he that ruleth on ruling with diligence . and 1 thess. 5. 12. the brethren are intreated to know them that labour among them and are over them in the lord , and admonish them , and to esteem them very highly in love for their works sake : and 1 tim. 5. 17. let the elders that rule well ( saith the apostle ) be counted worthy of double honour , especially they that labour in the word and doctrine : and heb. 13. 7. he inioynes the brethren to remember them that have the rule over them : and vers. 17. to obey them and submit themselves , because they watch for their soules , as they that must give account : and vers. 24. he saith , salute them that have the rule over you . all which scriptures , and many others , wherein severall acts of government are commanded to be done by pastours and overseers of the church , other acts of discipline commended , when they were done , and the neglect of them blamed , do prove a ministeriall government in the hand of church rulers jure divino , and by the appointment of christ . 4. the subordinate and ministeriall government which christ hath set up in his church , is not monarchical , as that supreme government is which he reserves to himself ; neither is it civil , left to civil magistrates , who judge and rule over men in civil states , and societies , and about temporal and worldly affaires of this life , such judging and dividing our saviour disclaymed , luke . 12. 14. saying , who made me a judge or a divider over you ? when a man requested him to speak to his brother to divide the inheritance with him . and he told pilat , that his kingdom was not of this world . john . 18. 36. they who rule under him in his church must meddle onely with spiritual things which concerne mens spiritual estates , and eternal life and the salvation of their soules . and they are all equal in title , honour and office , even elders , stewards and dispensers of holy things . there is no one cheif lord above the rest in the whole church on earth , or in any part thereof , whether national , provinciall or classical church . but of the apostles who were the chief pastours and rulers in his church , he said , whosoever will be great among you , let him be your minister . math. 20. 26. and luk. 22. 26 , and as peter received this lesson from his lord , so he gave charge to all presbyters of the church , fellows in the presbytery with himself , that they must take the oversight of the flock , and not be as lords over gods inheritance , but as ensamples to the flock , 1 pet. 5. 3. the authority and title of lords our saviour will have left to the kings and rulers of states and kingdoms on earth , luk. 22. 25. 5. the government of the church which is ecclesiasticall , our saviour gave in common to all his apostles , who were the pastours of the church universall , and the first teachers of all nations , who had a charge and commission from christ to gather and build up churches in all the world , and to teach and instruct all people to observe all things whatsoever he had commanded them , as we see in the scriptures before named , math. 28. 19. 20. mark . 16. 15. john . 20. 23. and in other places , where the exercise of the power of the keyes of the kingdome of heaven , which was given to peter as the mouth of the rest , math. 16. 19. is also given in common to them all , as they were the church representative , and stood in the place of all pastours and teachers to the end of the world . in so much as if any two or three of them were gathered together in his name , he promised to be in the midst of them , mat. 18. 17. 18. 20. and joh. 20. 23. and as the lord christ gave this power to the apostles ; so they exercised it sometimes in common all together in the generall assembly of the disciples , brethren and elders , as act. 1. 15. in the election of an apostle in the place of iudas , and act. 6. 2. about the election , and ordination of the seven deacons , and act. 15 6. about the deciding of a great controversie concerning circumcision and other legall rites not to be imposed on the believing gentiles . and sometimes two or three of them , as peter and iohn when they were sent to samaria to confirme the church there , act. 8 14. and barnabas and others who were sent to confirme the first church called christian at antioch , act. 11. 22. 23. and paul , and barnabas and silas in ordaining elders in every church by them converted to christ , act. 14. 23. but yet they altogether , and everie one or two by themselves exercised , and commended to the evangelists and presbyters by them ordained , the same uniforme government , and the same way in christ both for doctrine and discipline . so the great apostle of the gentiles plainly testifieth , 1 cor. 4 17. writing thus , for this cause have i sent to you timotheus , who is my beloved sonne and faithfull in the lord , who shall bring you into remembrance of my waies which be in christ , as i teach every where in every church , and 1 cor. 7. 17. so ordain i in all churches . and he who had the care of all the churches ( as he saith , ) 2 cor. 11. 28. keeps them to the same custome , as is implied , 2 cor. 11. 16. where speaking of new fashions for which some are ready to contend , he saith , if any man seem to be contentious , we have no such custome , nor the churches of god . 6. now this ministeriall uniforme government setled by christ and his apostles in all churches , nationall , and provinciall , and classicall in every circuit , as it was in the hands of the pastours , presbyters and overseers , so it was aristocraticall . but as the whole church and multitude of believers had liberty in elections to nominate such as they found most fit to be overseers and officers , and orderly to give their approbation of the acts of the elderships , so it is in some part democraticall . as we see in the election of the seven deacons , act. 6. the twelve apostles appointed that seven men of honest report , and full of the holy ghost should be ordained . the multitude chose them ; and set them before the apostles , who ordained them with prayer and imposition of hands . so also act. 15. the apostles and elders came together , to consider of a matter , and to decide a controversie brought unto them from the church of antioch , vers. 6. peter and iames debated the businesse and gave the sentence , together with the elders , and all the brethren , even the whole church approved the sentence given by iames , and thereupon a decree was framed in the name of them all , vers. 23. and in the ordaining of presbyters in everie church , act , 14. 23. as the apostles paul , and barnabas with silas prayed and layd on their hands , so the people holding up their hands , approved the election and ordination . these examples and these practices of church government in synods and greater presbyteries performed by men who had received instructions from christs owne mouth , and were inspired and moved there unto by the holy ghost , and the reason of them still standing in force ; they do shew that such synods and acts of church-government are according to the will and appointment of christ and are usefull and necessary to the end of the world . and all churches ought to conforme unto this speciall government . ob. but some do object , that the apostles were men of extraordinary gifts and calling , and had an infallible assistance of the holy ghost , which did lead them into all truth , and could do in their synods and assemblies things , which ordinarie pastours and teachers cannot do , they could say , it seemed good to the holy ghost and to us , and could take upon them the care and oversight of all churches . but now it is well if one or two of the wisest ministers can teach or rule one particular congregation ; it is too much for them to meddle with the common government of many particular churches . and therefore the examples of the apostolicall churches do not binde the churches of these times . ans. to this i answer , first , that it was necessary , that the apostles and evangelists should be extraordinarily called , inspired and assisted by the holy ghost , that he might lead them into all truth , and call to their remembrance all things whatsoever christ had taught them , and commanded them to be observed in all churches to the end of the world ; otherwise they could not have been the infallible penmen of the scriptures , which are the certain rule both of doctrine , and discipline , neither could their example and practice have been an heavenly paterne of divine authority , to all succeding ages . but after the publishing of the gospell by them to all the world , and their writing of the holy scriptures , and leaving them recorded for a sure rule of teaching and ruling to all christian churches , there is no more need of any such extraordinary calling and gifts in their successours , but ordinary pastours , and teachers , by the ordinary light and direction of the holy ghost , who hath made them overseers over the church , may be as able to exercise discipline and censures , as to preach and propound sound and saving doctrine in the church , out of the holy scriptures of the apostles , which are as plain a rule , and as certain a direction for ruling as they are for preaching . and to confirm us in this assurance , we have the promise of christ , that he will be with his ministers in all ages to the end of the world , as he was with his apostles , not only in teaching and baptizing people , but also making them observers of all things whatsoever he had commanded , matth. 28. 20. secondly , this objection is of no more force against the imitation of the apostles in their practice , and acts of church government in synods , and greater-presbyteries : then it is against preaching their doctrine contained in their writings . for they were men of extraordinary calling and gifts , in teaching as well as in ruling . and if that be a good reason against ruling after their example : it is so also against preaching of the same word and doctrine which they wrote and preached . thirdly , although the pastours and teachers which succeed the apostles , are unable to work miracles , and to write infallible scriptures , and give unchangeable rules to all churches , as the apostles did , because they have not such extraordinary gifts and calling : yet in things which are in the power of ordinary presbyters and pastours , as meeting many together in synods and presbyteriall assemblies , to decide and determine controversies , according to the scriptures , it is a thing as easy and ordinary for them wherein to imitate them : as for many lords and commons to meet in a parliament , to remove grievances in the common-wealth . and certainly so farre as god makes us able , we are bound to follow their practice and examples . fourthly , the more extraordinary gifts that the apostles had , the lesse need they had to meet in synods and assemblies , either all , or divers of them together . paul and barnabas had an infallible spirit , and did dispute against the errour at antioch , and condemned it by as infallible a sentence , as the apostles did at jerusalem , and yet for a paterne to all succeeding churches , and to make the judgement and determination of more authority in all churches of beleeving jews and gentiles , and to shew the unity of spirit and uniformity of doctrine and discipline among them all , an appeal was made to a generall synod , of all the apostles and elders at jerusalem . and therefore ( the necessary use and reason of such synods and classicall presbyteries , being still the same in all ages ; and ordinary ministers of christ having more need of common help and assistance , because many eies see more then one , and many heads consulting together , will better search out the truth and true sense of scripture in doubtfull matters , and of great concernment ) the objection doth make more for the confirmation of the doctrine , to wit , that the practice and examples of the apostles in the manner of governing the church , is of divine authority , and ought to be esteemed the will and appointment of christ . 7. now out of these points plainly proved by cleer texts of holy scripture ; we may easily raise a perfect definition or description of that government partly ecclesiasticall , which christ as king of his church , hath set up therein , namely this , that it is the exercise of power and authority in matters spirituall , which concern the salvation of souls ; given by christ to the pastours and elders of his church , for the gathering , building up , and well ordering of it , and for the perfecting of the saints , the members thereof . for the confirmation of this definition in every part and member of it , we have expresse words of holy scripture . first , the commission which christ the supream lord gave to his apostles , and to their successours in all ages to the end of the world , was not only by preaching the gospel to make men disciples , but also to open the kingdom of heaven , and by baptisme to admit beleevers and disciples into it , and to teach them to observe all things , whatsoever he had commanded them , matth. 28. 19 , 20. but to shut out unbeleevers as being under damnation , and in the kingdom of satan , mark . 16. 16. and that by this commission not only power and authority was given them to propound the word by way of doctrine ; but also to use the rod of discipline , and to correct and censure all such as were offenders , untractable and puffed up : the apostle paul sheweth , 1 cor. 4. 20 , 21. where he saith , that when he cometh to corinth he will know , not the speech of them that are puffed up , but the power , for the kingdom of god is not in word , but in power , even to use the rod of correction , and sharp censure , as the next words shew , viz. what will you ? shall i come to you with a rod ? or in love , and in the spirit of meeknes ? and what this rod is , the next chapter immediatly declares ; in which he gives them a charge , in the name of the lord jesus christ , to excommunicate in their solemne assembly the incestuous person . and 2 cor. 10. 8. and chap. 13. 10. he doth plainly affirm , that to him and his fellow-ministers , the lord hath given power and authority even to use sharpnesse . secondly , that this power is not carnall , nor exercised about worldly matters : but is spirituall and mighty through god , exercised in pulling down the strong holds of sin and satan , casting down imaginations , and every high thing which exalteth it self against the knowledge of god , and bringing into captivity every thought , to the obedience of christ ; the apostle affirms , 2 cor. 10. 4 , 5. thirdly , this power and authority is given to be exercised for edification , not for destruction , as the apostle teacheth , 2 cor. 10. 8. & 13. 10. even for the perfecting of the saints , and for the edifying of the body of christ , ephes. 4. 12. fourthly , the exercise of this power and authority is uniform , and the waies of it the same in all churches : no supreme magistrate hath power to alter it , it is not to be usurped , nor contended for by any to whom god hath not given abilities , nor called thereunto . it belongs to the pastours and teachers who have a calling to expound publikely the word and law of christ , and to their assisting elders who are fit to judge accordingly . for such the apostles appointed to be their successours ; and not civill magistrates which were not known in the church , till many years after the days of the apostles . and to the apostles and their successours the lord christ gave this power to rule his church , and it continued in their hands in all the apostolicall churches : the same waies which the great apostle of the gentiles observed himself , he taught in every church , every where , 1 cor. 4 17. and so he ordained in all churches , 1 cor. 7. 17. and when any swerved from the institution of christ in the use of the ordinances , and contended for forms and fashions , differing from the common rule and custom ; the apostle reproved and blamed them , as appears , 1 cor. 11. 16 , 17. the pastours , elders , and teachers who labour in the word and doctrine , and watch for the souls of the people , and by the holy ghost are made overseers over the flock , are the governours , and rule over them in the lord , and they ought to submit themselves to be ruled and guided by them , as being the stewards of gods house , his church , and dispensers of the mysteries of christ , as these places following do shew ; act. 20. 28. take heed to your selves , and to all the flock over the which the holy ghost hath made you overseers , to feed the church of god . and 1 cor. 4. 1. let a man so account of us , as of the ministers of christ , and stewards of the mysteries of god . and 1 thes. 5. 12. we beseech you , brethren , to know them that labour among you , and are over you in the lord , and admonish you : and to esteem them very highly in love for their works sake . and 1 tim. 5. 17. let the elders that rule well , be counted worthy of double honour , especially they who labour in the word and doctrine . and heb. 13. 7. remember them who have the rule over you , who have spoken to you the word of god : and vers. 17. obey them that have the rule over you , and submit your selves , for they watch for your souls , as they that must give account . these and divers other scriptures do clearly shew what that government is , which christ hath appointed in his church . 8. the next part to be considered is , to whom christ jesus first committed this government , and where he first setled it , and in what church , from whence it is derived , propagated and communicated to all other churches which shall be in all ages . and in this the gospell is very clear . for it tells us , that he first and immediately committed it to his apostles as they were to teach all nations , and to be the pastours of the universall visible church . in their hands and in that church he first setled it , for the use of all the members thereof , even all nationall , provinciall , classicall and particular churches , gathered by the gospell preached in every nation , countrey , state , city , and circuit . that the lord christ , having all power in heaven , and earth given unto him , did give authority to the apostles to preach the gospell to all nations , to baptize them , and to teach them to observe all things , whatsoever he had commanded them , i have before shewed out of the gospell , math. 28. 19. 20. that he gave to them the keyes of the kingdom of heaven , and power to open and shut , to binde and lose , to remit and retaine sins , it is manifest , math. 16. 19. where he said to peter , ( when he answered in the name , and as the mouth of all the rest , thou art christ the son of the living god . ) i will give to thee the keyes of the kingdome of heaven , and whatsoever thou bindest one earth , shall be bound in heaven , and whatsoever thou shalt lose on earth shall be losed in heaven : and math. 18. 18. where he gave the same power to them all againe : and iohn . 20. 23. whosesoever sins ye remit , they are remitted to them , and whosesoever sins ye retaine , they are retained . and that they ordained presbyters , bishops , pastours and teachers in the name of christ , and by the authority which he gave them , it appeares , act. 14. 23. where it is written that paul and barnabas ordained presbyters in every church of the converted gentiles : and act. 20. 28. where paul admonisheth the presbyters whom he had ordained in the church of ephesus , to take heed to the flock over which the holy ghost had made them bishops , that is overseers . and they appointed the same order and forme of government in all nationall and provinciall churches , and in every classis and particular congregation , as in iudea and ierusalem , so in corinth , ephesus , asia , galatia , macedonia , creet and the rest , as divers scriptures , ( besides those before named , 1 cor. 4. 17. and 2 cor. 10. 8. and 13. 10. ) do abundantly testifie , as ephes. 4. 12. where pastours and teachers , as well as apostles , are said to be given by christ , for the perfecting of the saints , for the worke of the ministery , and for the edifying of the body of christ : and 1 thess. 5. 12. where he mentioneth some who laboured among them , and were over them in the lord , and act. 15. 6. where we read of a generall assemblie of apostles and presbyters gathered to consider a great matter and to decide a controversie , and send out their decree to all churches , and 1 tim. 3. 1. 2. &c. where the office of a bishop , that is a pastour or overseer , is commended for a good worke , and the qualification and ordination of such after triall and examination is described , as also of deacons . and 1 tim. 5. 17. where mention is made of ruling by elders , and by them who labour in the word and doctrine : and vers. 22. of ordaining by laying on of hands : and also chap. 4. 14. and tit. 1. 5. and 1 pet. 5. 1. 2. and iames . 5. 14. where elders of the church and their worke and behaviour is prescribed . in all these places we have church government set forth in presbyteries , and in the hands of presbyters , and presbyteriall bishops , pastours and teachers lawfully called , and upon due triall ordained by imposition of hands , as being that government appointed by christ , and observed in all churches . but of no other forme of government do we read in any writings of the apostles and evangelists in the new testament . for as there is but one god and father of all , and one lord jesus christ , and one faith , one baptisme and one whole universall church , which is but one body , moved and informed by one spirit , 1 cor. 8. 5. and ephes. 4. 4. 5. so every member of this one body in every nation , city and countrey , and every congregation of christians , whether jewes or gentiles , is informed , moved and guided by that one spirit , as the apostle testifieth , rom. 12. 5. and 1 cor. 12. 12. 13. as pastours and teachers : so also governments are set in the church by god , and the spirit distributeth gifts to them as he himselfe will , 1 cor. 12. 11. and 28. and there is but one law to all , which is the word of god , which is called the law of christ , gal. 6. 2. and the law of the spirit of life , rom. 8. 2. because the spirit speakes to none , neither doth move or guide any christian but by this word and law of christ , iohn . 16. 13. 14. ( as was before shewed ) what church soever doth swerve or decline in any materiall or substantiall point of doctrine or discipline from that one law , and rule of christ , which is the heavenly paterne shewed to us in the scriptures , as the paterne of the tabernacle was shewed to moses in the mount , exod. 25. 40. that church comes so much short of apostolicall perfection , and hath in it too much mixture of humane policy and infirmity . whatsoever new light , proud , vaine , foolish and fanaticall persons may pretend : all sound and stable christians both ought , and will looke to the law , and to the testimony of christ ; and if any speake not according to this word it is because there is no light in them , isa. 8. 20. in respect of this our uniforme government by one law the word of christ , and one spirit , the soule and life of the whole visible church , it is a body uniforme , homogeneall and similar . and as in all naturall uniforme bodies , every part hath the same name with the whole , as every particular part of aire is called aire , and every river , fountaine and drop of water is , water and is so called , as well as the whole element : even so every nationall , provinciall , classicall and particular congregation in every nation , city , and circuit , is a church and is so called , as the church of judea , act. 11. 22. 26. the church of antioch , act. 13. 1. the church of corinth , 1 cor. 1. 2. and of thessalonica , 1 thess. 1. 1. and the churches of galatia , gal. 1. 2. yea and the particular congregation in the house of aquila , and priscilla , rom. 16 , 15. and 1 cor. 16. 19. and in the house of nymphas , coloss. 4. 15. and of philemon , vers. 2. are every one called the church , as well as the universall body is called the church , math. 16. 18. ephes. 1. 22. coloss. 1. 24. and 1 tim. 3. 15. 9. the principall parts of this government of christ which allwayes ought to go together , and are inseparable in every well ordered and constituted church , are two . first , doctrine , which the apostle calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . secondly , discipline , which he calls {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . 2 tim. 3. 16. which our saviour in allusion to other scriptures , calls the keyes of the kingdome of heaven , math. 16. 19. for as keyes do open and shut the doore of an house : so do both doctrine , and discipline open and shut the kingdome of heaven , christ his true church . they open it to believers , and to humble and paenitent persons ; and shut it against unbelievers , and scandalous obstinat sinners , who continue in their impenitency after conviction . and for this cause our saviour calls doctrine and teaching by expounding that word and law aright , the key of knowledge , math. 23. 13. and discipline he calls the key of david , revel. 3. 7. alluding to the words of the prophet isa. 22. 22. where the lord saith , that he will lay the key of the house of david upon the shoulder of eliakim , so he shall open , and none shall shut , and he shall shut , and none shall open , that is , i will commit the government into his hands ( as the words before shew ) to rule the house of juda as a father . the preachers of the word by convincing doctrine do wound the wicked , and are said to , root out , to pull , and throw down , and to destroy , jer. 1. 10. yea and to torment the world , to smite the earth with plagues , and to shut heaven , revel. 11. 6 , 10. and by the converting word of the gospel , and the ministery of reconciliation , to heal the broken in heart , to open the prisons , and to set captives at liberty , isa. 61. 1. and to build and to plant , jer. 1. 10. and to open the right way into the sheepfold , joh. 10. 16. the key of discipline also doth by censures , which are according to the infallible word of god , shut out ignorant and scandalous persons from communion with the children of the kingdom , purgeth out the old leaven , and so bindeth the obstinate , that they are bound in heaven , matth. 18. 18 & 1 cor. 5. 7 , 13. but by declaring in the name and word of christ absolution and remission of sins to persons penitent , it opens the door of the kingdom , and receives into christs sheepfold such as are brought back from going astray , and loseth such as are bound , 2 cor. 2. 10. the exercise of the power of these two keys , consists in divers publike acts done with authority , by commission from christ . first , the main act of doctrine is preaching the word , as the mouth of god to the people , and applying it fitly to all sorts of persons , instructing the ignorant , discovering to them the corruption of their nature by which they are children of wrath , eph. 2. 1 , 2 , 3. and so humbling them in their own eyes , driving them out of themselves , drawing them to christ by the promises of the gospel , wooing them , and as ambassadours for christ , praying them in christs stead to be reconciled unto god , 2 cor. 5. 20. and espousing them to christ , 2 cor. 11. 2. and on the other side , reproving , rebuking , and admonishing with authority , as messengers of god , all sinners and transgressours , 2 tim. 4. 2. & tit. 1. 13. threatning and denouncing judgements , hell , and damnation against all that are hard hearted and impenitent , as the apostles did , act. 8. 23. and 13. 10. rom. 2. 1 , 2 , 5. 1 cor. 6 9. heb. 20. 26 , 29. iam. 5. 1. 2 pet. 2. 13. iude vers. 4. 11 , 14 15. these acts of doctrine private christians may perform mutually among themselves , and according to the measure of grace , which god hath destributed to every one , they are in brotherly duty , and in christian zeal and charity , bound to perform them privately . but publike ministers only , called of god , and sent to preach , can do them with power and authority , as gods mouth , and christs ambassadours : and their word is to be received as the word of god , 1 thes. 2. 13. and as a message from heaven , with fear , reverence , and trembling , isa. 66. 5. the acts of discipline which are to be performed by gods ministers also , not as preachers in the pulpit before all the congregation , but as presbyters in the consistory , are divers . first , receiving accusations before witnesses , 1 tim. 5. 19. secondly , publike admonition , and personall reproof , and rebuke of such as are convicted of offence and scandall , by two or three witnesses , 1 tim. 5. 20. tit. 3. 10. thirdly , after admonition condemned and scorned , and the authority of the eldership despised and sleighted , these scorners are to be refused and rejected , tit. 3. 10. which cannot be , if they be admitted to the holy communion . the apostle injoins every faithfull minister to withdraw himself from perverse persons of corrupt mindes , 1 tim. 6. 5. and he commands the brethren in the name of the lord jesus christ , that they withdraw themselves , from every brother that walketh disorderly , 2 thes. 3. 6. certainly he is blinde , and hath the eye of his reason put out , who doth not in these forenamed places see and understand , that all scandalous , perverse and stubborn persons are by the commandement of christ , which is jus divinum , to be refused , and not admitted into holy communion , which is excommunicatio minor , that is , lesser excommunication . the fourth act of discipline is , the censure of the greater excommunication , which is the utmost censure of a church member , even casting him out of church communion for his obstinacy in his scandalous sins , and refusing to hear , and obey the church . after this sentence given against any person , he is in our saviours phrase to be esteemed as an heathen man , who is no member of the church for the present , but shut out of gods kingdom , and in the apostles phrase he is delivered to satan , and taken captive by the devil , and held in his snare , 2 tim. 2. 26. this censure is according to the will , and by the appointment of jesus christ , matth. 18. 17. where he saith of him who will not hear nor obey the church . let him be to thee as an heathen and as a publican . the apostle in the name of the lord jesus christ , commanded the elders of the church of corinth by this censure , and with the power of the lord jesus christ to proceed against the incestuous person , to put him away from among them , and to diliver him unto satan 1 cor. 5 , 5 , 13. and he himself delivered unto satan hymenaeus and alexander , 1 tim. 1. 20. and these acts of discipline are not punishments of revenge , not execution of justice in a rigid sense ; but medicinall corrections of mercy , and fatherly chastisements laid on the person censured , not in hatred to hurt him , nor in rigour to satisfie the law : but in love , hope , desire , and godly zeal for a three-fold end and use . first , for the mortification , humiliation , and repentance of the obstinate sinner , that he may be made sensible of his danger , and ashamed of his sin , and heartily sorrowfull for it , and full of contrition : this is intimated by the apostle , where he saith , that delivering unto satan , is for the destruction of the flesh , ( that is fleshly corruption by mortification ) that the spirit may be saved in the day of the lord jesus , 1 cor. 5. 5. & 1 tim. 1. 20. he saith that he delivered unto satan hymeneus and alexander , that they might learn not to blaspheme , and 2 thes. 3. 14. secondly , for the preserving of the body and the rest of the members from infection , for obstinate scandalous sinners will infect others : this the apostle sheweth , 1 cor. 5. 6 , 7. saying , know ye not that a little leaven leaveneth the whole lump ? purge out therefore the old leaven . thirdly , for vindicating the church and christian religion from reproach and scandall , and all shew and appearance of countenancing and cherishing vile sin and wickednes , which will raise an ill report commonly , that christian religion is worse then gentilisme , and tolerats sins , the names of which are loathed among civill heathen . this the apostle implies , 1 cor. 5. 1. saying , it is commonly reported , that there is fornication among you , & such fornication as is not so much as named among the gentiles . and certainly the jews who were , according to their law , so strict in keeping from the passeover , all such as had any uncleannes on them , might justly reproach christians , if they should admit scandalous sinners spiritually leprous and unclean to the lords supper , and into holy communion with them , and not cast them out . there is besides those censures before named , another most dreadfull censure mentioned in scripture , and called by the name of anathema maranatha , that is , the cursed untill the lord cometh . 1 cor. 16. 22. this is a curse which the church denounceth against desperate back-sliders , and apostates , who after illumination , profession of love to christ , and a taste of the good word of god , and of the power of the world do come , do sin against the holy ghost , and fall away into hatred and despight against the truth , of which the spirit hath convinced their consciences , into malignant persecution of all true godlines , and into an impossibility of being renewed by repentance , heb 6. 4. this censure ( to speak no more of it ) is a sentence and judgement of the church , declaring and pronouncing , that such persons are reprobates and desperate enemies of god , finally accursed , past hope of recovery , given up to the judgement of the last day , when the lord shall come to render vengeance in flaming fire , to all them that hate him , and that they are to be shunned and abhorred as fire brands of hell . of this curse we have divers examples in scripture , as that which god laid upon cain , gen. 4. that which enoch denounced against the old world , of which jude in his epistle makes mention , vers. 14. that of david against doeg and other enemies , and against the traitour judas , psal. 109. and that wherewith the lord cursed the reprobate jews , when he forbad the prophet jeremy , to pray for them jer. 7. 16. & 11. 14. & 14. 11. for there is a sin unto death , namely the sin of apostasy , and rebellion against the light , not to be prayed for , as s. iohn saith , 1 ioh. 5. 16. besides these acts of government before named , we read of three others . the first is , ordination of ministers , which properly belongs to the preaching presbyters , who are to examine them , try their gifts , and inquire into their lives first , and after proof made of their abilities , and godly conversation , to ordain them with praier and imposition of hands : of this we read , act. 13. 2 , 3. 1 tim. 3. 2 , 3 , 4 , &c. & 1 tim. 4. 14. & 5. 22. tit. 1. 5. the second is , choosing and appointing of church officers , this is the common act of the whole eldership , together with the people , as appears , act. 6. 3 , 5. & act. 14. 23. the third is , setting of things in good order , and appointing that all things be done decently and in order in the church : this paul injoined the elders of corinth to do , 1 cor. 14 40. and he promised to assist them therein , 1 cor. 11. 34. and laid this charge on titus , tit. 1. 5. from this discourse framed out of the infallible word of god , and expresse testimonies of holy scriptures , divers corollaries and necessary conclusions do issue , which remove the doubts , and answer the questions , which doubting scrupulous persons shall propound concerning church-government , whether it be in whole , or part jure divino , and by the will and appointment of jesus christ . 1. conclus . that there is one uniform government in the whole universall church , and in every part thereof jure divino , and by the will and appointment of jesus christ , which ought to be observed in all national , provinciall , classicall and congregationall churches , as they are parts and members of the church universall , which is the mysticall body of christ . proved , section 3. and 5. and 6. and 8. 2. as there is but one law to all christians , even the word of god , which is the perfect rule of government in all orthodox , and well constituted churches : so ought the government to be one , and the same in them all among themselves , and in every particular congregation . proved sect. 8. 3. the supream magistracy in every nation , countrey , and state , being christians , is in duty bound to be as a nursing father to the church of christ , to set up and maintain preachers , who may by preaching the gospel , gather their people and subjects into congregations , and set up elders in every one according to the word of god ; and parochiall , or particular congregations so gathered , and elderships set up in them by the dictate and direction of christ are iure divino : the appointment of the civill magistrate is onely a civill sanction , it doth not make them to be iure divino . proved sect. 3. and 4. 4. though all nationall churches rightly constituted , and formed according to the scriptures , are of equall authority , not any one superiour to another ; and likewise all provinciall , classicall and parochiall churches alike well formed , are equall : no provinciall superiour to another provinciall : nor any classicall eldership to another classicall ; yet the deciding of a controversy in point of doctrine , or any sentence , or censure issuing out , and published from a greater assembly or eldership , as from a nationall , provinciall , or classicall , is generally of more authority , and more to be respected in all churches , then the same sentence and determination proceeding from the eldership of a lesser or particular congregation , as we see , act. 15. where the decree of the apostles and elders in a nationall , or rather oecumenicall synod at ierusalem , was of more authority in all christian churches , then if it had proceeded from the eldership of antioch , in which were paul and barnabas , the two great apostles of the gentiles , who were able to decree infallibly the same things , and appealed to ierusalem , not to learn , but to make their doctrine of more authority , as appears , gal. 2. 2. 6. proved sect. 5. 6. 5. all elderships consisting of preaching presbyters and other elders who do rule well , and all the members of such elderships are jure divino , and by the will and appointment of jesus christ , 1 tim. 5. 17. and the acts of government done by assisting elders , together with preaching presbyters , who by their office and calling have authority and ability to expound the word and law , the infallible rule of government , are certainly according to the will and appointment of christ , and being conformed to the rule , are ratified in heaven . math. 18. 18. 6. all superiour elderships and greater assemblies , whether nationall , provinciall or classicall , consisting of preaching presbyters , successours of the apostles and evangelists , and of other assisting church elders , who are chosen members of the universall church , unto the common pastours , whereof the apostles , christ immediatly committed the government of the whole church , and by them to the presbyters , who do succeed them in severall nations , provinces , cities and circuits , are by the superiour assemblies and synods held by the apostles and elders gathered together at jerusalem about matter of greater concernment act. 6. 2. and 15. 6. and 21. 18. warranted , and declared to be jure divino , and by the will and appointment of jesus christ . proved sect. 8. 7. the appeals from congregationall elderships to classicall , and from classicall to provinciall and nationall , are by the appeal of the church presbyters , and the two great apostles paul and barnabas at antioch to the high synod at ierusalem , warranted and demonstrated to be iure divino , and by the will and appointment of jesus christ ; and their powers also . 8. occumenicall or universall assemblies , consisting of pastours and elders chosen out of all true orthodox christian churches , and sent as delegates from every nationall church , are warranted by that synod at ierusalem , act. 15. in which the apostles there residing together with the two great pastours of all the churches of the gentiles , paul and barnabas , and the elders in ierusalem , and delegates from antiochia , syria , and cilicia , were assembled to decide a controversie , which concerned the universall church of christ ; and cannot with any good reason be denyed to be iure divino , and by the will and appointment of jesus christ . 9. though notorious scandalous offences , for which persons thereof guilty , are to be kept from the sacrament of the lords supper , untill they professe repentance , and promise amendment , are easie to be discerned , and noted by the generall multitude , who may privatly judge them to be such : yet the lord christ in his word , gives power and authority to none , by vertue of their office and calling , to judge , and declare by publike sentence , what scandalous offences are worthy of such a censure , and to keepe persons guilty of them from the holy communion ; but onely elderships congregationall , classicall or others meerely ecclesiasticall , in which there are preaching presbyters , who are able , and have a publike calling from christ , to expound the word of god , which is the law and rule by which scandalous sinnes must be judged , and censures given and executed . for on their persons , and consciences , the scandall , and guilt will lye heavy , if they profane the holy sacrament by giving it wittingly to such as will eat and drinke unworthily , and be guilty of the body and blood of christ . 1 cor. 11. 17. proved sect. 3. and 5. 10. there are certain particular rules ( as the scriptures cited in this foregoing discourse , and divers others do shew ) some openly expressed in the word of god ; others by necessary consequence from thence diducted , which sufficiently direct all elderships , and all persons , who are elders in them , in the exercise of the power ecclesiasticall before mentioned , and in performing all necessary acts of church government , as receiving accusations , publike admonition , reproofe , rebuke , refusing to communicate with , or to admit to the holy communion sinners convicted of scandalous sins , and persisting therein without repentance , excommunication , and casting out of the church them who refuse to be ashamed and reclaimed by the former meanes used ; and continue in contumacie , disobedience , scorne and contempt of the churches iudgement , and proceeding with them in the name , and by the power of the lord jesus christ . proved sect. 9. 11. although the scriptures give great power to christian kings , and supreme magistrates over the church of god in their dominions , and the civill government thereof is in their hands . and all christians , and ecclesiasticall persons of all orders , and degrees are bound in civill matters to be subject to them , and to obey and honour them . rom. 13. 1. tit. 3. 1. and pet. 2. 13. and as nursing fathers to the church , isai. 49. 23. they have the power which david , solomon , asa , iehoshaphat , hezekiah , and iosiah exercised in purging and reforming the church , in commanding ministers of the word , and church officers to execute their offices faithfully ; in punishing with civill censures , and deposing such as are scandalous and incorrigible ; in providing maintenance and setting up able ministers to teach , and instruct their subjects , and allotting gods portion to maintain his worship , and service in his church ; in granting liberty to all to professe true christian religion , and to make lawes for the punishing and restraining of wicked profane persons from disturbing their people in the holy service of god : yet seeing the exercise of government meerly ecclesiasticall , and the administration of holy ordinances is by christ committed to the apostles , and their successours , pastours , teachers , and church officers , with promise to be with them to the end of the world : and the office and authority of expounding the word , which is the law and rule of ecclesiasticall government , is left in their hands , without mention of civill magistracie , which neither then was christian , nor for many ages after , and yet the church was well governed , encreased mightily and flourished in all piety , religion and godlinesse . therefore the supreme magistracie is not allowed , nor warranted by scripture , but excluded from intruding into the administration of holy church ordinances , and must leave the power of judging and determining of all things which concerne the publike worship and service of god to the infallible word of christ , the holy scriptures , and to those who are by god set apart , and furnished with gifts , and abilities , and ordained according to christs institution unto the office of expounding the word and ministring in all holy things in the church the house of god , of which they are stewards , officers and ministers , proved sect. 3. and 5. 12. church discipline without sound doctrine is a body without a soule . the key of doctrine is the soul , life , guid , and direction of discipline , and those two keys of the kingdome of heaven are inseparably tyed together , and committed by christ to the same hands . discipline hath no power , nor authority over the conscience , but from the word rightly applyed . they who are bound and loosed on earth , according to the infallible word , are also bound and loosed in heaven : and censures erring from the word are void in heaven . sect. 9. 13. civill magistrates , & other grave , godly , wise and discreet men , are not excluded , but may be chosen assisting church elders , and together with preaching presbyters may rule and govern in those elderships , whereof they are elders , and have power and authority by the word of god to judge and determine in the presbytery together with the pastours ( and not otherwise ) who are scandalous offenders , unworthy for the present to be admitted to the lords table . for the word expounded by ministers thereunto lawfully called , is the law and perfect rule of all acts of church government and censures . 14. provision of commissioners who are no church elders , and who are authorised onely by the civill magistracy to judge who are scandalous offenders , not fit to receive the holy sacrament , is in the judgement of the best divines of the reformed churches , and appeares by scriptures before alledged , to be a meere invention of humane policie , which hath no example or warrant in gods word , and a manifest usurpation , and giving of that power to others , which christ hath appropriated to the apostles and presbyters of his church , and so is contrary to the will and appointment of jesus christ . godly ministers generally are of this judgement , that their approving and yeelding to the practice thereof , is a breach of the nationall league and covenant . king vzziah was plagued by god with an incurable leprosie , for medling in the administration of holy ordinances , and in so doing his heart was lifted up to his destruction , and he transgressed against the lord his god 2 chron. 26. 16. in many men , who highly applaud , extoll and vehemently urge this new device and practice , it favours too much of scorne , contempt , envy and a most uncharitable opinion conceived against the godly , learned , faithfull ministers of christ , and watchfull pastours of his church , and brands both them and all those who are to be set up hereafter in all places of the land , ( if the godly reformation desired , be really intended , and sincerely prosecuted ) with insufficiency , and want of grace to do the worke unto which god hath called them . it seemes to call in question the faithfullnesse of christ , who hath promised to be with them allwayes even unto the end of the world , math. 28. 20. many wise and godly people hold it a perverse imagination , and a thing unreasonable to thinke , that wise , discreet and godly men , being chosen elders of the church , and joyned in elderships with learned and faithfull ministers , who can expound the word , and give them the true sense of the law of christ , shall or will not be more able to judge of scandalls , and what persons are fit or unfit to be admitted to the lords supper , then the same persons being commissioners by themselves . as if christ were not able , ready , and willing to give grace and assistance to them which are his chosen servants , and ministers of his church in things spirituall all , as the supreme magistracy is to give to his new formed creatures , who are never owned by christ in all the new testament . surely no rationall man will so much as dreame , that ministers of christ , who are able to teach the supreme magistrate his duty , how to be just , and to rule over men in the feare of god , are not able to rule their owne flock , over which the holy ghost made them overseers ; or that church government in their hands to whom christ hath committed it , will prove more arbitrary , irregular , unlimited , and tyrannicall then the government both of commonwealth and church in the hands of civill magistrates , seeing ministers and church elders have a certaine and infallible rule , the word of god , to which alone they are limited , and by which the spirit of god is promised to direct them in all censures , and church government . but civill magistrates have no such speciall promise of assistance from christ , and they rule by the uncertain lawes of men , and have an arbitrary power to make lawes which are sometimes found contrary to the word of god , and therefore unjust and tyrannicall over the consciences of christians , till they be repealed and declared to be void . and there can be no just suspition or feare of tyranny in the government of the church left in the hands of church elders , where christ hath placed it ; seeing the supreme magistracy , ( as keeper of both tables , in all christian kingdomes and states ) hath as much civill power to curb , and punish them for male-administration of church government , abuse of their power , and manifest corruption of christs ordinances , and to depose and cast them out of their office , when they are scandallous and incorrigible ; as they have to reprove him by gods word , for any notorious scandallous sinnes , to admonish him of his duty , to threaten him from god , and to lay his judgements close to him , when he goeth on in his sins of injustice , profanenes , licentiousnes and the like . and now i will conclude all with some breif answers to the grievous accusations ; and loud clamours raised against the ministery in generall , as if the staine , and guilt of all those errours , and scandallous vices of pride , covetousnes , ambition and ignorance , envy and cruelty , which were found heretofore in the corrupt popish and prelaticall clergy , did still cleave to all presbyters and pastours of christs church , and were hereditary to them . we meet with this accusation and calumnie now adayes allmost in every company , and at every rich mans table , and in every libellous printed pamphlet , set forth weekly by newes mongers : that presbyterians are as proud as prelates ; and if ministes get into their hands church discipline , they will tyrannize , and lord is over their flocks , and the same spirit of pride , envy , covetousnes , errour and cruelty , will worke in them , which ruled in the prelates , and in popish bishops formerly . to these i answer , first , that if we search all histories of the church in all ages , we shall never finde in any church or kingdom ; so many godly , learned , faithfull , and sincere ministers , holding so fast their integrity of life , and purity of doctrine under so great corruption of government , both in church and state , and after so great tyranny raging in both ; together with so many temptations , hatred , and persecution of godly and zealous preachers , and so open countenancing of prophanenes , errour , and heresie , as we have had of late years , and have at this day ; whom neither persecution , losse of goods and estates , nor bonds , nor imprisonment ; no nor hopes and offers of preferment , honour or riches could move from their stedfastnes . and yet all this cannot stop the mouths of the sons of belial , whose hearts are hardened , and their tongues set on fire of hell , to revile the ministers of jesus christ , whose blamelesse lives convince them of malicious slander , lying and impudency . secondly , it is manifest to all equall and judicious men , that the supreme magistracy hath been the cheif cause of such an ungodly and scandallous ministery , pestring this kingdome of late yeares . for who , like jeroboam , did preferre the basest of the people to be priests of the high places , namely court flatterrers , ambitious bribers , importunate beggers , simoniacks , and slaves to great mens lusts , but the suprem magistracy , licentious nobility , profane gentry , and covetous patrons of benefices ? who , but the supreme magistracy hindred the lawfull ordination of ministers by presbyteries , after strict examination , and tryall had of their learning and gifts , and upon testimony and experience of their honest life and conversation ; and gave the sole power thereof into the hands of those who commonly hated true godlines , and either carelessely , or corruptly , and of purpose admitted vile unworthy persons into the holy calling of the ministry , who were either unlearned and not gifted ; or if learned , and men of parts , were vicious , men of corrupt minde , prone and strong to do mischeif ? thirdly , the supreme magistracy by robbing the greatest part of parish churches , and selling away all impropriat benefices to the nobility and gentrie , and they covetously retaining them in their possession , have made the churches and ministery base , contemptible , and beggerly . and lastly it seemes to reflect upon the supreme magistracy in these dayes , that there is such a scarcity of profitable pr●●●chers , and that many congregations are wholly unprovided , and others are out of necessity forced to content themselves with soule-starving shepherds , and many young men , of learning , and of hopefull gifts , finding no lawfull way of entering into the ministery , and terrified with the intolerable taxes , and other great grievances , and discouragments under which many ministers of great worth do lye groaning , are moved to withdraw their mindes from the study of divinity , and betake themselves to other callings . this certainly is not the fault of the learned presbyters of this time , who earnestly desire , and have petitioned for liberty by the civill sanction , to joyne together in classicall presbyteries , and to ordaine ministers , according to the advice of the reverend assembly , and the rules by them gathered out of gods holy word . it remaines therefore , that they and all the godly in the land , do cry mightily unto god in dayly prayer , that he would pour out his spirit upon the high court of parliament , and incline the heart of the supreme magistracy to yeeld to the petitions and importunity of the city , of the assembly , and of the ministers of the countrey ; and to be intreated in so necessary , pious , profitable and religious a request , so easily granted , to satisfie the longing desires , and hungring , and thirsting soules of all godly people , that they and we may rejoyce together in the lord , and may blesse his holy name , for the abundance of peace extended to us like a river , and the lord christ may be our king , and his name one in all the three kingdomes . finis . mistery babylon the mother of harlots discovered her rise, and when, with many of her sorceries, with her merchants of divers orders, and ranks, and merchandize of divers sorts this many hundred years, also her last merchants, with their delicate merchandise discovered : in answer to a book tituled the directory for the publick worship of god through england, scotland, and ireland, which now is the chief traffick her last reformed merchants trades with, in all these nations / published by f.h. howgill, francis, 1618-1669. this text is an enriched version of the tcp digital transcription a44800 of text r16766 in the english short title catalog (wing h3173). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 86 kb of xml-encoded text transcribed from 21 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a44800 wing h3173 estc r16766 13623414 ocm 13623414 100859 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a44800) transcribed from: (early english books online ; image set 100859) images scanned from microfilm: (early english books, 1641-1700 ; 791:13) mistery babylon the mother of harlots discovered her rise, and when, with many of her sorceries, with her merchants of divers orders, and ranks, and merchandize of divers sorts this many hundred years, also her last merchants, with their delicate merchandise discovered : in answer to a book tituled the directory for the publick worship of god through england, scotland, and ireland, which now is the chief traffick her last reformed merchants trades with, in all these nations / published by f.h. howgill, francis, 1618-1669. [2], 38 p. printed for thomas simmons ..., london : 1659. written by francis howgil. cf. bm. reproduction of original in huntington library. eng westminster assembly (1643-1652) directory for the publique worship of god, throughout the three kingdomes of england, scotland, and ireland. a44800 r16766 (wing h3173). civilwar no mistery babylon the mother of harlots discovered: her rise, and when, with many of her sorceries. vvith her merchants of divers orders, and howgill, francis 1659 17693 107 0 0 0 0 0 60 d the rate of 60 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2004-12 tcp assigned for keying and markup 2005-01 spi global keyed and coded from proquest page images 2005-04 judith siefring sampled and proofread 2005-04 judith siefring text and markup reviewed and edited 2005-10 pfs batch review (qc) and xml conversion mistery babylon the mother of harlots discovered : her rise , and when , with many of her sorceries . vvith her merchants of divers orders , and ranks , and merchandize of divers sorts this many hundred years . also her last merchants , with their delicate merchandise discovered ; in answer to a book tituled the directory for the publick worship of god through england , scotland , and ireland , which now is the chief traffick her last reformed merchants trades with , in all these nations . published by f. h. and the merchants of the earth shall weep and mourn over her , for no man buyeth her merchandize any more , rev. 18.11 . and every ship-master , and all the company in ships and sailers , and as many as trade by sea stood a far off , and they cast dust on their heads , and cryed , weeping and wailing , saying , alas , alas , that great city wherein were made rich all that had ships on the sea , for in one hour she is made desolate , rev. 18.17.16 . london , printed for thomas simmons at the bull and mouth neer aldersgate 1659. mystery babylon , &c. in the end of the primitive times , when the apostles had finished their testimony committed unto them , & had gathered many out of the world , and converted many unto god , and many were established in the faith of our lord jesus christ , ( which purifieth the heart and giveth victory over the world , ) and were led to the beginning , before the world was made , and the churches which were in god , which had received the anointing , by which they knew all things , even the invisible things of god , and the mysteries of his glorious kingdom , which god through the spirit did reveal unto them ; which spirit they had received , being begotten of god , by which spirit they called him father , and by which spirit of truth which was manifest from the ●od of truth in their hearts , by which spirit they were led into all truth , and became sons of god , and heirs of the promise , and this spirit was their direction , and led them to worship ●od aright , to obey and glorifie him , and his name which brought salvation unto them ; and into this spirit they were all baptised by the one spirit into one body , and in this one spirit they met and worshiped god , and were of one heart and of one mind , and did know their director near them , and in them , and the time did come when they worshipped neither at jerusalem , nor at samaria , but in the spirit , and in the truth , wherein the father was glorified , and came to see that fulfilled which the ●rophets bore witness of , even him in whom all the prophets ends in ; christ made manifest in them the hope of glory , whose voyce they heard from heaven , by which they were quickned & raised from death to life , by the effectual working of the mighty power of god , which wrought in them that did believe , and they were in the unity of the faith , by which all their hearts were purified who held it , which is a mystery held in a pure conscience , by which they received an assurance , and were made partakers of the promises , and became inheritors of life and light , and immortality , and heirs of the promise , and joynt-heirs with christ , and they sate together with him in heavenly places , and eat with him , and drank with him in the kingdom of god , which stood in power and in righteousness , joy , and peace , and did not look like the pharisees , loe here , or there , but first felt it ( as a grain of mustardseed ) in themselves , or as a corn of wheat which afterwards springs up as a blade , or as an ear of wheat to ripeness , to a full corn , and they did walk from faith to faith , from strength to strength , and did appear before god in sion , and the hebr●ws were come to mount sion , from whence god shined out in perfect beauty , who became their satisfaction , and peace , who had revealed his son in them , whom god had made unto them justification & sanctification & wisdom ; and so they knew one god , the father of our lord jesus christ , and one faith , one hope , one baptisme , the one spirit into which they were all baptised , into which they all did drink by which all that did believe were sanctified , and did receive the inheritance among the saints in light , and this was the church that was in god , which was begotten by god the father , and preserved in christ jesus , in the lively faith , and in the lively hope , by which their souls were anchored , & they established in the truth , that made free , and they had received the spirit of prophecy , and did speak one by one , according to the revelation of the spirit , ( which led out of confusion into order ) and they being in the power of god , did walk by its order , in the order of the gospel . and now was the woman cloathed with the sun , who had the crown of twelve stars upon her head , and the moon under her feet , who stood in that which was unchangeable and immutable , and now was the man-child brought forth which was to rule the nations , and was revealed to the church which was in god , and he was the head by which all the members of the body was united together in one , and reconciled to the father in one , and by his obedience , justification did come upon all that did believe . but since the woman fled into the wilderness , and the man-child was caught up unto god , the mid-night of darkness came upon the whole world , and the sincerity was lost , and the image of god lost , the heir caught up out of the worlds sight faith was lost , hope lost , the spirit lost , ( the saints rule and direction ) and then the whore appeared , and made all nations drunk with the wine of her fornication , and they staggered and reeled to and fro , hither and thither , having lost the spirit , became all waters , and unstable , and all the world wondered after the beast , which then arose after the primative times , and after the apostles daies , and admired him , and worsh●pped him , who killed the womans seed , and made war against it . and then the whore made decrees , who was gone from the law-giver , and she made confessions of faith , and articles of faith , being out of the power of god , who is the author of true faith , being guided by the power of the dragon , she made orders of worship , and gave directions for worship , having gotten on the free womans attire , the outside , the scriptures ▪ the form of godliness , but afterwards became more abominable , having both lost the power and the form , worshipped the devils power , and the dragons power , and came forth in the image of him , and reached out the cup of fornication , and made the nations drunk with her inchantments and sorceries , and she drunk the blood of the martyrs , the blood of the prophets , and them that kept the testimony of jesus , the spirit of prophecy , and then prescribed forms of worship , forms of prayer , and made creeds and faiths , and articles of faith , and many faiths ; having lost the order of the gospel , she made many orders , and sent out many merchants to carry abroad her traffique and her merchandize to the nations , and whole ships were filled full of it , vessels full of it , which went upon the sea , and road upon the waters , upon kindreds , tongues , nations , and peoples , who received of her merchandize , and bought of several sorts of merchandize which the several merchants traded with , who had several orders prescribed then , ( as popes , ●ardinals , jesuites , fryers of many orders , and monks of many orders , jesuites of many orders , and all these carryed their several wares & traffique , and many more tradesmen , many more merchants whom she sent out with her merchandize , who have been made rich by her merchandize , and other merchants were bishops , arch-bishops , deacons , arch-deacons , pryors , and covents , vicars , comissaries , chapters , chancellors , vice-chancellors , doctors of divinity , batchellors of divinity , doctors of art , masters of art , batchellors of art , priests and curats ) by which they were made rich , and abounded in treasure . and the beast whom all the world wondred after , compelled all to worship him , both small and great , upon which the whore rides , the scarlet-coloured beast which hath guarded all her merchants , and made all nations buy their ware , and hath compelled all people to buy the whores sorceries , even all the invented and heathenish trumperies which the whore hath patched up ; and their merchants painted over , which they have patched up , some from the jews , some from the heathen , some from the saints words mixt with their own imaginations , and deceit , and has holden forth these as the publick worship in the nations , and kindreds , tongues , and peoples , their many creeds , many confessions of the faith , many catechismes , and many forms of worship ; and when the people is weary of one sort of merchandize , then brings another in more deceitfull and worse , and the beast hath compelled the nations to buy it , and to hold it as the publick profession of the nations , though never so unsound and rotten , though damnable doctrines , and doctrines of devils , though invented , and heretical opinions , invented since the apostles dayes ; yet cryes the beast , the church hath ordained it , and the antient fathers has agreed upon it , and the councels has confirm'd it , and the devines has ratified it , and the bishops , and arch-bishops , and reverend fathers has confirmed it , and recommended it for orthodox and authentick . and therefore sayes the beast upon which the whore rides , ( the false church ) the mother of harlots , if you will not agree to it , you are hereticks , for the church has power to censure you , to excommunicate you , and to curse you , and to deliver you up to satan ; and then the beast having made laws for the sale of the whores sorceries , and for the guarding of her merchants , and their ships , if you consent not to the articles of the faith , and confessions , you break the law of the nations , and are not subject to authority ; and now you are not punished for religion sake , nor for christs sake , nor the gospels sake , but as evill-doers , and transgressors of the laws of our kingdom or nation : and thus the mother of harlots which got up since the apostacy , who hath drunk the blood of the saints , and shed the blood of the martyrs , and slain the witnesses , and hath put to many cruel deaths , she saith , i am clear , we kill none for conscience sake , we persecute none for the gospels sake , nor christs sake , nor for religions sake ; but you suffer as hereticks , and you have transgressed the law of kings , emperors , councels , and parliaments , and are enemies to states and governments , and rule , in breaking their wholsom laws cryes the harlot , who hath lost the savour ; and her merchants , which calls that which stinks and is corrupt , wholsome , and so saith the beast , we persecute you not for religion , neither in persons , liberties , or estates , but the church hath recommended this doctrine , these articles of faith , these creeds and pater-nosters , this publick worship , or that masse-book , or that common prayer-book , or this directory , and are not they the fittest to judge of religion , who hath the tongues , and the original ? and is fittest to give meanings and interpretations of the scripture ? and therefore we make a law , that the masse-book shall be holden out for the publick profession of these nations , as the pope , cardinals , jesuits , and fryers think fit , and that the common prayer-book be holden forth as the publick worship , which the bishops , arch-bishops , deacons , arch-deacons hath recommended unto us , as that which is consonant and agreeable to the primitive times , and to the church which hath been established so many hundred years , and whosoever will not consent and perform all the rites and ceremonies , let him be indicted , and let him be presented , and let him be cited to appear before a bishop , and let him imprison him , and fine him , and take away some of his estate , and excommunicate him , and then its fit that the secular power take notice of him for transgre●sing of their law , and pillory him , or cut off his ears , or stigmatize him , and banish him , and let his estate be confiscate to the king , or prince , against whom he hath transgressed , for he suffers as an evil-doer , and hath brought this upon himself , because he would not be subject to our church orders , and to the laudable customs of our nations or country . and saith some other of the whores merchants who are of another order distinct from the rest , and carries other sorts of ware , and traffiques with other sorts of merchandize , and some newer fashion , which is liker to bewitch people ; they cry out to the rulers of the earth to propagate their trading and their merchandize , and saith , it were fit that some doctors and orthodox men were called together to consider and consult about their trade , and what sort of ware or traffique will most bewitch people , and inchant their minds , that so her ships may go on the sea ; for if kindreds , tongues and people will not buy her ware ; her ships cannot go , and their trade will goe down ; if ever nations come to the rock , or people come to some stability , or know the precious treasure , and the heavenly treasure in the earthen vessels , they will buy no more of us ; if the sea be dried up that no more a gallant ship can passe thereon , nor never a gally with oars , then we shall all turn bankrupts , and then may we cry alas , alas , we that have been made rich are now become poor , therefore what doe we do ? let us take counsel together , and if any tell that they have obtained the heavenly treasure , and are come to the durable riches , and to the treasure that cankers not , and that they have found it in themselves , then let us cry out its heresie , and damnable doctrine ; and if any man shall say that they need no man to teach them , but the annointing that dwels in them , by which they know all things ; then let us give our vote with one consent , that , that 's a delusion , and let us frame arguments and say that that cannot be , you want hebrew greek , and latin , and the original , by which you should expound the scripture , and know the meaning of it , and therefore you to conclude that you have received the anointing is dangerous doctrine , let us pronounce this man as a heretick , for he wil infect people . and furthermore if any say that the lord is become his teacher , and he needs no man to teach him , but knows the lord to be his sheapheard , then let us cry out of this , as dangerous doctrine , and cry to the rest of the people ( that buyes yet our merchandise ) that he holds hereticall opinions , and d●spises the ministry , and the ordinances , and the doctrines of our reformed churches ; or if any say that the spirit of the lord is a sufficient teacher , to lead his people into all truth without outward means , as naturall learning , hebrew , greek , and latin , and the ancient fathers , and old authors , and so make void all our arts , and part , which is the foundation of our devinity , then let us cry in the ears of all the people , and in the ears of the rulers , and the powers of the earth , that this is blasphemy and error , and ought to be supprest . and furthermore , if any shall say that hee believes hee shall be made free from sinne in this life by the effectual working of christ ( the mighty power of god ) which condemns sin in the flesh , and destroyes the works of the devil , then let us cry heresie and blasphemy , and let us tell them that the holiest that ever was upon the earth sinned , and that the body of sin was un-cut down in them , and let us prove it by pauls words , he complained of a body ●f sin , and was never in any other condition while he lived upon the earth , and so it may be we shall keep them in blindness , that they will continue and trade with us ; and if any say they are come to the baptisme of the spirit , the one baptisme into which all the saints were baptized , in whom all other baptismes ends , and so being come to this , denies all the figures , and the baptisme of ●nfants , then let us cry out that they are sectaries , and denies the ordinance of god , infants baptisme , and let us give them some scripture , how that christ took up little children in his arms and blessed them , and how he bid his disciples go out into all nations , & baptize them in the name of the father , son , and holy ghost , and many be with an inference or two , or two or three consequences raised from this , and the like scriptures , we shall make their eye blind , that we shall put off this counterfeit ware yet a little while . and if any shall deny our church or chapel , and call it an idols temple ( which god never commanded to be built ) then let us bring some scriptures , how that god commanded a temple to be built at jerusalem , and how the jews had synagogues , and how god commanded store-houses to be built for gods service and worship , and it may be such a proof as this will satisfie them , that they will come to our shop another time , at the hour appointed for the sale of our wares , when the market-bell rings , and the wares are ready to be set out , and so by this means we may hold on our trade a while . and if any shall deny davids psalms to be sung in rhime and meeter , and with organs and pipes to be an ordinance of god in gospel-times ; then let us bring them some scriptures , and some fathers , & tell them in the church of corinth , that he that had a psalm might sing , and it may be , they will know no difference between a psalm which was given for●h by the spirit , and the psalm which is gotten by tradition from another ; and let us bring a proof out of revelation , that they that were redeemed from the earth played upon the harps , and sung a new song , and it may be they will not see no difference between them that are in the earth , and them that are redeemed from the earth , and so we may keep up this still as an ordinance invented by our mother , mystery babylon . and let this be agreed amongst us , now when many of us is assembled together , whose livelyhood and riches stands only in the merchandising of our mother church , that in whatsoever place we sayl to in our ships , if any be heard to say that the spirit of the lord ought to move first before any teacher , minister , or believer ought to pray , that so they may pray with the spirit , and in the spirit , in publick , and in private , whether with many or few , that so without the spirit none can be edified ; let us all agree to this , that it be voted down as an error , and let us do what in us lyes to prove from scripture , that set-forms of prayer is lawfull , and is an ordinance of god , and let us bring the lords-prayer , called by our mother-church the pater-noster , and see what that will do , and also hosea 14.2 . take with you words and turn to the lord , say unto him , take away our iniquity , and receive us graciously ; so with a deduction from these and the like scriptures , we may happily prove that a set-form of words invented by our church , ( or any of us that trades with her merchandize ) that this is an ordinance of god , and ought to be practised publickly and privately , and is accepted with god , although the people have not received the spirit as they had in the primative times ; and if this will not satisfie , then use some prevalent arguments , as our reverend brother , and fellow-merchant with us , mr. samuel boulton in the like case in hand used this forcible argument , though you cannot command the wind ( said he ) yet you may spread your sayles , and see what such an argument as this will do , but if they will not be content with this ( as it may be they will not in englan● , ●●otland , and ireland , holland , and some other parts , who are more quick-sighted than some other places where we merchandi●e ▪ if we cannot stand it out against them , that none can pray to god a right , but he that is come to the spirit , and knows by the signification of it what to ask , then let us grant them the thing , if we cannot help it , if common-prayer , forms of prayer will not go off as they use to do amongst our customers , then let us agree to them , ( but let that be the last shift ) that without faith , or the spirit it is impossible to be accepted or heard of god ; yet before this be granted , let us strive as much as in us lyes by forcible arguments from the scripture ( if so be that they will not allow the authority of antient fathers , nor of our ●annon-books ) how that there is a plat-form laid down in scripture , and the general heads of true prayer is laid down in an orthodox method in scriptures , that is to say , confession , petition , intercession , supplication , with giving of thanks , and if this will not stave them off from speaking so much of prayer by the spirit , and with understanding ( for it will be a grievous thing if we let this ordinance fall , of set-form of prayer , which our mother mystery-babylon hath allowed so many years , and ratified and confirmed in several great councels as niece , and latterar , and divers others ) and if nothing will serve them but prayer by the same spirit as was in the primative times ( before we lose them quite ) let us grant it them in words , that prayer by the spirit it is only acceptable . and reverend brethren , let us all agree not to be idle , but diligent , read the scriptures , and pack them up together , a deal of exhortations , reprehensions , admonitions , and prophecies , and read some old authors , as ireneus , ambro● , cyprea● , ierom , baz●l , austin , orige● , damizin , and it s not amiss if we take in luther and calvi● , memno , beza ; and some other late modern writers ; and so by much reading & meditation our affections will be whetted up and quickned , and those words which we read often will lodge in our memory , so that we shall be able to pray half an hour ex temp●re , or an hour and an half upon a fast-day ( for that 's the best traffi●ue that goes of such dayes as those ) without tautologies , or reiterations , and so though we pray several times , and in several places , as before kings , or councels , or a synod , or classis , merchants of our own order , yet by this means we shall be fitted for all places and times , to sute the business which we are about , and if any question the thing , let us say , we pray by the spirit as it gives us utterance ; but now this is the last and best of our merchandi●e , which is as gold & silver , & precious stone , & pearl ; if this will not go off , as upon the account of the spirit , or spiritual worship , or a spiritual ordinance , then there is little hope of driving any more trade , or getting any more sale , with these men , then let us cry to the magistrates , they are new-fangled & giddy-headed , and delights in novelties , and are erroneous schismaticks , and hereticks , and are factious and seditious , which if they be let alone , & not be timely checked & reproved , they will overthrow us merchants call'd ( by our selves ministers ) and not only us but also both church & common-wealth . and furthermore let us agree reverend brethren in unity and peace , and strive all with one consent to be funished with such merchandi●e as will sute with the countries and regions where we traffi●ue , as kings , princes , protectors , parliaments , and councels , noblemen , gentlemen , and also take in the common people ( if happily we can please them all ) because that by the last mentioned we receive many of our subsistance , yet if any of them do not like our merchandize , it is the least matter of them ; for then we have a king , a prince , a protector , or a parliament to appeal to , and if we can but satisfie them with merchandize upon petition , they will make us a law , and set a compass upon every one of our ships to ride in at sea , and they will command every parish to buy our merchandize , & if they will not buy it , at the worst ; compel them to give us our price , whether they receive our merch●ndize or not , or traffique or not , but if they will not ( having a law to guard us ) we can take it from them whether they will or no , & if at any time any seem obstinate , & refuses to pay us easter-reckonings , & midsummer-dues ▪ which may be comes to the value of 18 d. or 2 s. ) we can take a pot worth 7 or 8 s. or a pan or a kettle , and if they shall neglect to pay us a mortuary , which hath been an ordinance ordained by our mother mystery-babylon 7 or 8 hundred years ago or upwards , if they will seek to disannul such a laudable custom , then we can sue them for it in a county-court , and get 20 or 30 shillings dammage , and if any of the common people refuse to pay us our ●ythes , which belongs unto us , church-officers , which was given unto us by our mother , who sate upon the scarlet-coloured beast at the least 13 hundred years ago , that if our tythe come to 40 s. or 3 l. we can go to a chapman or two , who resents our commodities , and they will give us a warrant for treble dammages , and then we shall get some bayliffs who are our church-members , and take away a yoke of oxen worth 8 or 10 pounds ; or a horse or cow worth ten or twelve pounds , and if the tythe come to 5 or 6 pound , then we can take five or six cows , and ascore of sheep , and half a score of swine , and thresh the corn out of his barn , and take it away , and take away the fether-beds , and curtains , court-cloaths , and blankets , rugs , sheets , kettles , brewing-furnace , or the rayment which the family wore ; and if we judge it too little to satisfie our insatiable desires , take pin-cushions , or if it be but half a cheese , as our reverend brother alexander bradley in the parish of elmstone in the county of ken● from robert minter of the same county and parish . and in thus doing there will be little loss or detrement to us ; and if any refuse to give us a tythe-cock of hay , or a shock of corn , ( having the power of the earth of our side ) we can pull down the hedges , and break open the gates , and fetch away a wain load or two , or as much as we think fit , as many of our reverend brethren of our order have lately done , which are good precedents to posterity that may come after us , and if any with whom we have traded ( who are neighbours ) do think much at us , we can call them hereticks , and say they are enemies to the church and commonwealth , therefore why do you pity them ? but reverend ●rethren , it is not with us now in the north regions of the world , as it hath been in time past , about two or three hundred years ago , neither as is it with the rest of our fellow-merchants in italy , rome , jerusalem , arabia , greece , portugal ▪ spain ▪ hungaria , france , and the rest of the regions where our mother sits as a queen , the people being all as asleep at midnight , any old , dark , rusty cankered ware will go off there at a good rate , and for ave maries , or pater-nosters , te deum , or a magnificat anima , or the like , or some other charm in an unknown tongue , or a story of st. damisen , or st. benedict about images , or a story of st. francis of his converting of wolves and bears ; or speaking an hour from some old fathers , and call it the word of god , and meddle not with the scripture at all ; for a story of the lady of lauretta , or the image of the virgin mary , and of what miracles they have wrought , which the members of the mother church believes for good doctrine , and receive these or the like , as crosses , crucifixes , pictures , beads and images , and such other like merchandizes of the baser sort , is all bought and received , without question , as merchandizes of great worth , and things belonging to happiness and felicity ; but alas ▪ 't is almost day , and the night is far spent , and the people in these nothern regions are come past midnight , some towards the dawning of the day , and they question our merchandize , and with some the night is quite over , and they are come to the day-break , and to the rising of the sun , and with these there is no hope of trading ( though with the best of all our commodities ) though with cinimon and odours , and oyntment , and frankincense , yet they will buy none of our ware , nor ther 's no hope of trading with them any more , for they are come to know the pearl which is more pretious than rubies , and the heavenly treasure that doth not rust , and the word which is sweeter than the honey and the honey comb , ther 's no hope of them ; but this is the misery , they will not be content with what they have found , but imparts it to others , and so begets a dislike in other peoples minds , to the best of all our merchandize . however , them that are gone from us , and denies our mother , and her golden cup , and denies all her merchants great and small , not onely them that trades in wood , and vessels , and brasse , and iron , but even them that trades with the best merchandize , as gold and silver , precious stones , and pearls , fine linen , purple , silk and scarlet ; however let us excommunicate them , and give them up to sathan , and let us call to the beast with his seven heads and ten horns , who is scarlet coloured , dreadful and terrible , and let us accuse them of heresie , schism and blasphemy , and call them seducers and deceivers , and false prophets , and let us brand them with names of reproach , as sectaries , and say they are seditious and rebellions and mutenous , and they are enemies to church and state , and all good government , peace-breakers , factious , and pestilent fellows , that brings all the nations into an uproar ; and if that will not do , le ts petition to kings , princes , dukes , parliaments , protectors and counsels that some speedy and effectual course may be taken for suppressing of these hereticks , and for stopping of these blasphemous doctrines , as that the steeple-house is not the church , and sprinckling of infants no ordinance of christ , and singing of psalms by tradition no part of the true worship of god , and it may be we shall get some law or act of parliament against them ; or call them vagabonds , and get them whipt abroad , and put in prisons , while we take away their oxen and goods at home , and so by this means it will stop others ( whom we traffique withal ) that they will not dare to hearken unto them ; for if they will not buy our wares and take our measures by a glasse , in love to it , yet because of fear of imprisonment or losse of their goods or estates , they will be constrained to trade with us . but alas , it is otherwise with us now then it was in queen maries dayes , when masse , mattens and even-songs professionings , ave-maries , creeds and pater-nosters took up most part of the time , and went off ●mongst people for spiritual worship at a good rate ; neither is it with us now , as it was in the days of bishop laud our great metropolitan , and the rest of our mothers merchants : then would common prayer translated out of the mass-book into the english , and creed , letany , pater noster , with a lor● have mercy upon us , or we beseech thee to hear us good lord , fourty times over in a quarter of an hour , with some of davids psalms turned into meeter , by hop●●ns and srer●hold masters of musick , sung with organs , with choristers , and boyes , with bowing to the altar , and such like merchandize , which then was precious in the eyes of our mothers children ; then whosoever would not be obedient to all the rites and ceremonies , then we branded them with the name of puritans and non-conformists , and haled them before sessions , courts and magistrates , cited them to appear before the bishops , served them up to the high-commission court , before the lords spiritual and temporal , [ falsely so called ] and there the flesh was gnawn to the bone , and ears cut off , stigmatizing and burning with irons , imprisonment and banishment : now as people came nearer the day they began to suspect all this , as not to be the spiritual worship of god , having no ground nor footing from the spirit of truth , nor example from the scripture , nor from the primitive churches , then them over whom our mother once reigned , began to question her whether she was the lambs wife , yea or nay ? and whether our predecessors and brethren were the messengers sent out by the true church , yea or nay ? and whether the ordinances and practises were the institution of christ and his apostles , yea or nay in the primitive times ? and the day dawning upon them , and the spirit came to be revealed , and did shine into their hearts , and they began to search the scriptures , and to compare the true church [ which was cloathed with the sun , and crowned with the crown of twelve stars ] with our mother , mystery babylon , and they began to compare the apostles and ministers in the primitive times with our predecessors babylons merchants , and also compared the institutions and ordinances which were delivered to the true church with the institutions , and rites and ceremonies , and inventions of our mother , mystery babylon ; and so they found all out by the ●evelation of the spirit , and by searching of the scriptures they found out the rise of our mother , after the woman was fled into the wildernesse , and that she sate not as a queen upon nations , kindreds , tongues and peoples , till after the woman did fly away upon the wings of an eagle into the wildernesse for a time , times and half a time , and likewise they found out that our predecessors and fellow-merchants were not like the ministers of christ in the primitive times , neither our doctrines and ordinances , like the ordinances and doctrines which were once delivered to the saints , before ever wee merchants set sail or floated in a ship on the sea ; and so finding our city to be raised up in its glory , since the glory of god was lost in the earth , and finding our queen , mystery babylon , ruling in our city since the lambs wife fled , and finding us merchants to receive her traffique from her city since the faith was lost that once was delivered to the saints , and did see our creeds and beliefs and pater-nosters , our prayers , and our hymns , that they are quite another thing , which was part of her traffique , they have concluded ( and that upon infallible grounds ) warranted by a cloud of witnesses in the prophets and apostles , that our mother is a whore , and her predecessors are her merchants , and that our ordinances are and traffique have been invented by some of our mothers children which are apostates , and they have found us out ; and now alas ! a ship will bee hardly able to ride any more upon the waters , nor the sea will hardly bear up our vessels any more , the nations , the kindreds , the tongues , and the peoples are almost dried up , especially in the north regions they will not buy our merchandize any more , our ships are like to stand still , and our merchandize is like to be all shipwrackt ; therefore let us take councel , least all the sea dry up , and we all sit down in solitarinesse , and our song be turned into woe worth the day , misery , and alas . therefore now it behoves us all , reverend brethren , who are of this last edition ( tything presbyters ) to deny our mother in her greatest fornication , and adultery , since she hath committed fornication with kings and nobles , and since all nations have drunk of her cup : but yet let us own her three or four hundred years after the ascention of christ , for then though she was inclining to adultery , and it lodged in her heart , yet it was not so openly known then , but only to a few , and then she held part of the form of godliness , and had part of the true churches attire and ornaments on the outside , and so let us all agree to stick close to her hear , and vindi●ate her then , and her merchandize the form of godliness , for if this traffi●ue will not go off , we are at an end , for either this must serve in the north regions of the world , or we must pull down our sayles , and let our ships stand still on dry land ; let us put on resolution , there is some hope that this may serve a while , for that our mother was a true church 3 hundred years after christ , hardly any in this will gain-say us , and let us deny all the popes , cardinals , legates , fryers , monks , jesuites , semenaries , and all their several orders , which are one distinct from another , and let us deny the rest of our fellow-merchants , or rather fathers , which did ordain us to be merchants to trade at sea , seeing that kind of merchandize which they then traded with , which they received from our mother will not go off now ; for nations , kindreds , tongues , and people now will not buy that kind of merchandize which hath not the face of purity upon it ; and though we were made ministers by them , yet now when they are grown out of date ( a parliament having voted them down ) it s not safe for us to hold them up , nor none of their worship nor merchandize ; so we having a distinct order of our own , and are rank'd into another fellowship , distinct from the fryers and the monks , let us keep our fellowship one with another ; and so we may set up our selves , and so may bring honor to our mother , mystery babylon , under another name ; and so let bishops , arch-bishops , arch-deacons , deans and chapters , prelates , vicars and curates be denyed ; and seeing their traditional traffi●ue before mentioned will not go off , and all the forms of publique worship hath been contrary to the scriptures , and contrary to the primative times , and seeing we cannot hinder people from seeing of it , therefore we must let it all pass , and deny both them and it , at least in the hearing of them whom we trade with therefore let them merchandize with it in some other country for our mother , where she hath more reputation , and where the beast hath more power ; and the time may come , if we can but perswade people , that they cannot understand the scriptures , nor come to know the mind of christ without our original , hebrew , greek , and latin ; in some time it may be this traffique will go off , if we can keep people but ignorant enough , that so we may be a means to bring our mother , and her messengers , that she hath sent forth , into more reputation than they are . notwithstanding though the day be dawned , & every mans works made manifest of what sort it is , yet it is well enough that we receive the maintenance which our mother mystery babylon gave unto our former merchants , as tythes , oblations , obventions and offerings , easter-reckonings , and midsummer-dues , and mortuaries , twenty shillings for a funeral sermon , ten groats at the grave , twelve pence an hour for ringing of bells , and such other like commodities that befalls us ; and besides all this we have got something out of bishops lands , and deans , and chapters , and prebends lands , some good augmentations out of these ; so that all the merchandizing and traffique lyes in our hand , and all the wages that our mother gave to other officers , and ambassadors of several orders , which to speak plainly is the very reins and finews of our gospel which we preach , and therefore if we cannot keep the people blind , but they will see our error in most things ; yet while we have the powers of the earth to make us a law , that all may be forced and compelled to pay that unto us , which our mother the church gave us , when she was in her exaltation , while this is kept up , we shall cary about our ships , and merchandi●e , though the people have no great heart to it , we shall cry out to the magistrates to compel them to buy it , or else the people will turn atheists , and barbarians , and however get our price . yet now , reverend brethren , seeing we cannot keep the people in ignorance and darkness , nor hinder the day from dawning , nor the sun from rising , while it is but even yet twylight , let us work and carry about our traffique , for the best sort of merchandize which our mother hath , will hardly please now , for now it comes to that , that nothing but spiritual ordinances will be accepted among people now , therefore we , which are of the tything presbyterian order , though we have denyed our mother in some of her sorceries , and though we have denyed the bishops , our fathers , and ordinances , and their established form of worship , we being heirs apparent to their inheritance , and revenues , and wages ; now we being come to maturity , and goes under the name of reformers , yet let our mother mystery babylons wages stand unalterable as the law of the medes and persians , and though the professions of publick worship have been denyed and abolished , let us perswade the magistrates , and rulers , that if they abolish our tythes , and set wages , then the gospel will cease to flourish in these nations , and though the mass-book , or book of common-prayer , and the lateny will not go off for gospel and longer , we shall set something else up in its stead to be called the gospel , and because we have not an immediate spirit , nor an infallable , neither ever looks to have it ; its requisite that we prescribe some form or directory of worship to be as a rule of direction to all of our order , and if we can get a parliament to make an ordinance for the recommendation of it to the nations , as the publick worship of god , then we may trade yet with out merchandize , and whilst our set wages is not altered , the matter is of less moment ; and though the directory should be discommended , as it is recommended , and our form should go down , and another thing should be established instead of it ; yet it were lawfull for us to joyn to another , and though they should accuse us for time-servers , and men-pleasers , yet we have a cloud of witnesses , as in edward the 6. and henry the 8. how many hundred of our fellow-merchants denyed driving a trade with the mass-book , and likewise in the daies of queen mary many thousands owned the mass-book as the publique worship of god , which was then holden out . again , how many thousands of our fellow-merchants denyed the mass-book , our publick profession , doctrine and discipline , and joyned to the book of common-prayer , and the lateny , as the publique profession of the worship of god , and now of late years we have denyed it our selves , and so we which are of this order can dispence well enough with this , seeing that we trade with som of our mothers ? merchandize under another name , and so the matter is less grievous , because the orders and ceremonies about worship is retained still in our directory under another habit and guise , and so having these witnesses before mentioned for our example , and if any seem to contend with us , this will take the edge off people , seeing it s no new thing with us to set our sayles which way soever the wind blows , and it may be we may bring them a scripture or two , and an inference from it , for a cloak , as to submit to every ordinance of man for the lords sake , and let every soul be subject to the higher power , so henry the 8th . while he stood he was the higher power and so mary , elizab●th , james and charles they were the higher power while they stood , and they did ordain , that sometime the mass-book should be the publique worship , & somtime the common-prayer book should be the publick worship ; and now the directory a plat-form of publick worship ; it may be these and the like arguments to them that are dim-sighted will take place for sometime . but there is one thing above all which ought to be considered of by us , who are allowed to be publick merchants , seeing that we must go under the name of reformation , for that is our flag we carry in our ship , that seeing that generally people of the most understanding will not allow of any preaching to be effectual , to the converting of souls , but that which is ministred by or from the spirit , for the reading of old homilies which served in our predecessors dayes will not serve now , or if we should speak some hebrew or greek , or latin in an unknown tongue , they will conclude , that is rather the wisdom of the flesh , & from natural wit , rather then from the spirit ; and therefore it is not much amiss if we conclude to let some of the ancient fathers pass , and not mention them , because it is holden generally , that they lived in an apostatizing time , and so it will not be effectual in the audience of people : and so for austin and cyprin , jerom and ●ead origen and damasen , their traffique will hardly go off , for they will conclude , it s rather by art and study that we preach , then by the spirit ; and so we being fallen into such a dangerous time as this is now in the break of day , when men begins to be quick-sighted , and will not only espie hills , but also moats ; therefore all we which are merchants of this order and rank , to our mother mystery babylon , had need to trade with the best merchandize , as gold , and silver , and precious stone , and fine linnen , and silk , and scarlet ; and so let this be agreed upon by us all , that we study hard , and read the scriptures , and other modern divines which are orthodox , that so if need require , every one may preach ex tempore , for else it will not go upon the account of the spirit , & so have words to fit all times , occasions , & seasons ; as before protectors , parliaments and councels , or noble men , or classis , or synods , or the like , and every one labour by study and art to raise many doctrines from one scripture , and make many uses and trials , and motives , and so carnal peoples minds will be affected with such dexterity and readiness , so that we shall clear our selves from clamour , which some of our merchants have fallen under , because of their negligence ; and if any should accuse us for studying and patching up our sermons out of divers authors mixt with scripture , and our inventions , then bring such a scripture as that 2 tim. 2 . 1● . study to shew thy self approved unto god ; it may be some blind people will take that for a good proof ; and such a word as that , study to be quiet ; and because the word study is found in scripture , therefore with a consequence or two we may prove in the ears of people , that studying of sermons is lawful ; and if any question our set wages , and hire , be sure that all with one accord do study to vindicate this , for this is the life and sinews of the propagation of our gospel . and now reader , i shall give thee an account of the principal and chief traffique , which is established for the publike worship amongst those that are called gospel-professors , the general heads whereof is laid down in a directory of the publike worship in these three nations of england , scotland , and ireland ; and the general heads of that which they purpose to traffique with , is laid down in their directory ( so called ) and what traffique is of less moment , may be ushered in , time will make manifest , and in their preface to their book , they say as follows . directory . that the liturgy hath been a great means to encrease an idle ministery from putting forth themselves , for putting forth the gift of prayer which christ pleaseth to furnish all his servants with , whom he calls to that office . answer . so then by this conclusion all their former fathers and fellow-merchants were not sent out by christ , because they contented themselves with set forms of others made to their hands ; and if all whom christ called to this office be furnisht with the gift of prayer , then this must needs follow , that they that have no gift of prayer , are no officers of christ : well , their part being acted , and the exit being come , let them go off the stage , and thou shalt see the gifted men come on next . direct . in the assembling of the congregation together , the direction is , that the people do reverendly compose themselves to joyn in the ordinance of god , which is then coming in hand ; as it is written in the eleventh page of their book . answ here they are putting self to perform the ordinance of god , which whosoever comes to perform aright , or joyns with the assembly of the righteous , they must deny themselves , and all their own composings . direct . the next thing is about reading the scriptures , and exposition of them ; and in their expounding they are to take heed , that preaching , and other ordinances be not streightned . answ. as for reading the scripture , it is a thing so harmless , and honest , and just , and good , that i wish that all their whole ordinances ( so called ) had been all waved , and given place to this ; and if it were read oftner to the people without adding or diminishing , the understandings of people would be more opened , then by their cloudy and dark packt up speeches , which is called preachin● ; but preaching i am not against , that is to say , to declare the mind of god as it is revealed by his eternal spirit , to , and in them that speaks ; and why do you pref●r one part of your worship before another ? was not a psalm in the church of co●inth acceptable unto god when it was sung in the spirit , and with understanding , as good as an interpretation ? and was not prophesie as acceptable as speaking with tongues , if your expounding ( so called of the scripture be by the spirit of god ? why should that give way to a sprinkling of an infant , till the spirit cease to speak in him that spake by it ? direct . the next pie●e of merchandize is , of their publike prayer bef●re sermon , and to pray after this manner , to acknowledge your great sinfulness by your original sin , which makes you liable to everlasting damnatio● , and doth defile your best ●ctions , if it were not re●●roined by gods grace ▪ as in page the fift●enth . answ. what , is original sin unwasht away ? and is a deprived nature alive , that poysons all your faculties , and defiles your best actions ? what , is not this taken away yet ? then you have confounded your orthodox doctrine , or else never have been bapti●ed when you were infants : for , did not you use to say , that when an infant was sprinkled , that he was regenerate , and born again , and ingrafted into the body of christs congregation ? and furthermore , to give thanks to god on this wise , we yeeld thee hearty thanks , that it hath pleased thee to regenerate this infant , and to receive it for thy own child by adoption , and to incorporate this child into thy own congregation ; then seeing that all that are baptized , are regenerate , as you say , how is it that original sin , and the guilt is not taken away ? and how is it that the best of your actions is defiled ? for regeneration is a cleansing work , and the actions of the regenerate are pure and holy , but your best actions are defiled ; then you are not regenerate by your own doctrine ; and if sin be restrained by gods grace , then actions do not defile , for grace is one , that which restrains , and that which saves ; for it s written , by grace you are saved , and if you are restrained from sin , or saved by grace , then your actions would not be defiled ; what ●ankered rusty merchandize is this ? but i shall proceed to shew more of the like nature . direct . the next doctrine is to conf●ss your actual sins , the sins of your magistrates , ministers , and whole nation , and how that you have broken all the holy just ●aws of god , doing that which is forbidden and leaving undone , that which is injoyned , and not only ignorantly , but presumptuously , against the light of our minds , and checks of our consciences , but also despising gods forbearance , and standing out against all the offers of grace in the gospel . answ. was not the baptized infant incorporated into a holy congregation ? and now you confessed you are a sinfull congregation , not only ignorant but presumptuous also , and have sinned against the light of your minds , and the light of your consciences ; what , is there any thing in your minds or consciences worth taking notice of ? what , will the light in the conscience shew sin and reprove for it ? then how is it , that you merchants of this rank cryes out against it as delusion and heretical doctrine , when any exhorts them , that they sin not against the light of their own consciences ; and if you stand out against all gods invitations and offers of grace , then are you none of christs ministers ; and never blame me for calling you babylons-merchants , for the ministers and disciples of christ , they came at christs invitation , and peter and john left their nets , and followed christ when he invited them ; and they resisted not the offers of grace , but received it when it was offered , and were saved by it ; and if you walk so unworthy of him in your selves , then repent and cease carrying abroad such trumpery as this to deceive the people withall . direct . in the sixteen page , you reformers say you ought to bewaile your blindness of mind , and hardness of heart , and unbelief , impenitency , secureness , lukewarmness and barrenness , and not endeavouring mortification , nor to keep your garments unspotted . answ. you had need to bewaill your state indeed if this be it ; but see that you be not hypocrites , to confess that before the lord and your congregation ; and if any say you are hard-hearted & unbelievers , you deny it again , and so ma●e your lives transgress , and your ●ongues utter forth deceit ; what is such a company of blind minds , and hard-hearted , impenitent , unbelieving , secure , lukewarm , barren , whom god will spue out of his mouth , who doth not so much as endeavour after mortification , nor to keep your selves unspotted , and have broken promises and vows , and covenants ; that ever such a company as you should carry a ship at sea , or think in your hearts to give directions to others to reform , when you are unreformed your selves , and full of unbelief ; what people will take directions at such a company of heart-blind guides as you ? if this be reformation , what is deformity ? the wise in heart may judge of this merchandize . direct . yet you say notwithstanding in the 18th page , let us draw near to the throne of grace , and incourage our selves with hope of a gracious answer of our prayer● . answ. he that sits upon the throne of grace , before whose face the heavens and the earth shall fly away , he will reject your offering , notwithstanding all the encouragement you may take to your selves ; and how can you have hope to receive a gracious answer ? its but the hope of the hypocrite , you that are blind in mind and hard in heart , and doth not so much as endeavour after mortificaon . david a messenger of god , said , if i regard iniquity in my heart , god will not hear my prayers ; and you that are so presumptuous , and are so full of vain hopes , as to think that god will hear your prayers , who are in unbelief , and endeavours not after mortification , he will send you empty away . direct the next doctrine is about preaching the word , the subject of his sermon is to be some text of scripture , sutable to some emergent occasions , and he may go on in some chapter or psalm , as he shall think fit . answ. here , reader , thou mayest take notice these artificers of the last edition have traffique of divers sorts , to fit the several places and occasions ; as when they come before some princes , or courtiers , or some convocations or councels , then some great swelling words , and new ●oyned expressions , and rhe●o●ical speeches , and p●ilosophical phrases , this will go off at a good rate ; and by this the merchant may procure his discourse to be printed , which may procure his fame and renown among ignorant people ; besides , it may be he gets profit by printing his sermon , setting all set-wages , tythes , salleries aside : but if it be amongst poor count●y people , or an odde corner of the land , then any ordinary traffi●ue , a sermon , which it may be he hath sold four times over , this will go off among ignorant people , and make them more ignorant ; and as you say a text out of the ●salms , or any other scripture as the mi●ister shall thinks fit , will serve to treat upon ; reader , thou mayest take notice that here is no notice taken of the holy ghost or spirit , what it thinks fit ; but what he that preaches hath ready must go off , and counted as fit for that people . direct . and in the 36 page your direction is to the merchant , not to rest in general doctrine , but come to particular application , whi●h is a work of gre●t diffi●ul●y to himself , requiring prudence and moderation , and to the natural corrupt man it will be very unpleasant . answ. the doctrines and the applications of the natural corrupt man will not be profitable nor powerfull at all upon the hearers , neither will disarm the thoughts of the heart at all , and you that gives prescriptions to natural corrupt men what to preach , who sets them about performing the work of god , that knows it not , are very ignorant ; for the natural man understands not the things of god , and the corrupt man in heart sees not god , and he that understands not the things of god , must needs preach a devination of his own brain . well , let who will take this traffi●ue , the children of light will have none of it , it may be such husks as these will satisfie a herd of swine , and so let them take it . direct . and you say , he that preaches , is to be perswaded in his own heart , that all that he teaches is the truth , and that he is to walk before his flock as an example . answ. how is he like to be perswaded in his own heart , that sins presumptiously against the checks of his own conscience ? and you set examples indeed , but they are but bad ones ; would you have your flock to follow your example ? would you have every one of your flock to have a long gown , or a long robe , and make them all like cardinals , princes ? would you have every one to have a ring on his finger , and a company of points at his knees , like a besom , and a company of ribons and cuffs , like a fidler ? or would you have any of your flock to come and fetch away a yoak of your oxen , or a couple of your horses , or take his teem , and come into your field , break down the hedges , and throw open the gates , and load his waggon with corn , if one could not pay it him for conscience sake ? or would you be sewed up two hundred miles into a court , for a tythe hen worth four pence , or six pence , and thrown into the fleet a year or two for four or five shillings ? many such evidences and examples we have from you , you late reformers ; but to the light in all consciences i leave to judge , ( which you have presumptiously sinned against ) what examples you are to your flocks . direct . and now , reader , i come to prayer after sermon , and thou shalt see what traffique is there ; the minister is to give thanks for the bl●ssing received , as election ▪ v●cation , adoptio● , justification , and hope of glory ; and likewise to turn the heads of his sermons into some few petitions , and after to pray for the preparation for death , and to entreat of god to forgive the iniquity of your holy things . answ. ●ere , reader , thou mayst see as bad merchandi●e as the story of the lady of laureita , or the story of saint francis , which the begging fryers , your fellow-merchants traffique withall . first , you give thanks for election , vocation , ●ustification , and hope of glory , and afterwards to pray for the forgiveness of the iniquity of your holy things ; how are your things holy , when they are full of iniquity , and sinful ? is that which is holy , iniquity and sinful ? or is that which is iniquity and sinful , holy ? are they elected , justified , adopted , and sanctified , whose sins are not blotted out , whose iniquities are not forgiven ? let the wise in heart judge of this dream . what , are not they well prepared for death , that are elected , adopted , justified and sanctified , but they must needs have your prayers full of iniquity ? will that prepare them better ? what ignorance is here ? and where learned you this article of ●aith , to turn the heads of the sermon into petitions ? let the wise judge . was not prophesie one thing , and prayer another ? but now prophesie must be turned into prayer , and prayer into prophesie , sermons into petitions , and petitions into sermons ; what mangl'd traffique is this ? direct . in the 38. page , this kind of prayer fore-mentioned ended , a psalm may be sung , if it be convenient , if some other ordinance doth not follow . answ. then it seems that your psalm is no ordinance , but if it be , it must give way however if the priest thinks fit ; god must have no prayers at that time ; it may be sprinkling of an infant may serve in stead . direct . and now i come to the great ordinance , infants baptisme , ( falsly so called . ) in the 40. page , the minister is to use some words touching the institution , how that it was instituted by our lord jesus christ , that infants should be baptized , and that it is a seal of the covenant of grace , and of our grafting into christ , and of our union with him , and of remission of sins , regeneration , adoption , and eternal life . answ. reader , take notice christ never sent them forth as ministers to tell lies ; as to say , he ordained that which he never did . and furthermore , thou may take notice , that the spirit of the lord is turned out of doors , there is no place for it ; outward water with which the infant is sprinkled , hath taken up the authority , and the work of the spirit , the ministers of christ declared , that the spirit of promise , and the spirit of truth , was the seal of the covenant of grace , and remission of sins , regeneration , and adoption ; and that the faith , and the spirit , is the seals of eternal life : but these reformers hath excluded both , and have set up a beggerly element in the room ; let the spiritual man judge what kind of traffique this is . direct . and in the 42. page , that children by baptisme are received into the bosome of the church , distinguished from the world . answ. now what kind of a church yours is , and what kind of a bosome your church hath , distinct from the world , the wise in heart may judge . you have confessed , that magistrates , ministers , and the whole nation , doth not so much as endeavour after mortification , and a newness of life , and that you are blind , hard-hearted , full of unbelief , impenitent , secure , and luke-warm , and have not so much as endeavoured to receive christ into your hearts by faith , as in the sixteenth page of your directory may be seen ; and how your church , and the bosome of it , is distinct from the world , if your church be as you have said , ( the understanding may judge ; ) for you that are impenitent , and full of unbelief , and have not received christ into your hearts , you are of the world , and your bosome full of deceit , and are none of the church of christ . direct . and moreover , the minister that baptized the infant , which is a popish invention ▪ and not an institution of christ , however he is to press it upon people as such a one , and to exhort them to look back to their baptisme , and to repent of their sins against god , and to stir up their faith . answ. said ye not even now , that baptisme with water was an ingrafting into christ , and of regeneration , and of eternal life , and he that is baptized , hath the seal of all this ; and yet they are to repent of their sins ? and how should their faith be stirred up , that hath none , which yet hath to repent ? what blind doctrine is this , that these blind merchants of this last edition hath given out for a plat-form ? direct . in the 44. page , the minister is to joyn prayer with the word of institution , for sanctifying the water to this spiritual use . answ. mark , reader , what sorcery is here ? was not the water instituted in the beginning by the word , and gathered together into one place , by the word ? and then i● was sanctified , and holy ; and how became it unholy again ? and how hath the water transgressed , that it s become unholy , that it needs sanctifying again ? but in stead of sanctifying it , you abuse it , and would make it serve for that end which god never ordained , ( viz. ) to be a seal of the remission of sins , a seal of regeneration , and eternal life ; all which is contrary to the scripture , contrary to the ministers of christ , and contrary to the precepts of the ministers of christ , but are indeed institutions of your mother , mystery babylon . direct . and now i come to the celebration of your great sacrament of bread and wine ; you say in the 48. page , we judge it convenient to be done after the morning sermon , and that all ignorant and scandalous are not fit to receive this sacrament . answ. and why after the morning sermon , ye great reformers ? if you intend that christs breaking of bread , and giving the cup to his disciples , that this must be your foundation for your sacrament , that was at supper in the same night he was betrayed ; and if he had judged it more convenient , why could he not have given it them after some morning sermon ? what example have you for so doing ? it may be saint g●egory , benedict , or damasen , or some other of your mothers merchants . and if they be unfit that are ignorant and scandalous , to receive this sacrament , ( as you call it ) then none more unfit then your selves , none more ignorant and scandalous , which hath left that undone which god hath injoyned , and hath done that which he never commanded , and that not only out of ignorance , but also presumptiously against the checks of your own consciences , and motions of his holy spirit ; what , not so much as endeavoured after mortification , or newness of life , but are a blind , hard-hearted , unbelieveing , and impenitent people , witness the sixteenth page of your directory ; and if such as you be fit to receive this sacrament , ( as you call it ) i know none unfit to receive it . ●irect . in the 50. page , the minister is to warn all that are ignorant , and scandalous , and prophane , that live in any sin , or offence against their conscience , that they come not to this holy table ; and on the other hand to incourage and assure them of refreshment and strength , by coming to this table , if they desire a farther progress in grace . answ. whom do you call ignorant , and prophane , and scandalous ? is not he a scandalous person that sins presumptiously , and against the checks of his own conscience , and gods holy spirit ? and if such be prohibited , all you reformers are excluded ; and if you do come , you are like to have no refreshment , or strength here ( if your own doctrine must stand good for refreshment and strength ) you promise to them that hath a desire after the progress in grace : but , say you of your selves , we have no desire after mortification , or amendment of life , and so you are without hope , come , or not come . furthermore , bread and wine was a seal of eternal life , before , you said , and now ease , refreshment , and strength is promised to the weak : i say as the apostle said to them who discerned not the lords body , but came unworthily , for this cause many are weak , and many are sick , and many are fallen asleep ; and though they have come to your table , they have come sick and weakly , and have gone away so , and hath found your promises and assurances of no effect at all . dir. and now i come to the consecration , the minister is to begin the action , with blessing the bread and wine , setting them aside for this holy use . an. i say bread and wine was sanctified by the word , for that end and use that god created them ; that is to say , for the nourishment of man , and they were holy and good before ever the priest touched them ; as it is written , vnto you that believe , are all things clean ; but if you set them apart for any such end or use , as to be a seal of remission of sins , regeneration , and eternal life , then you convert them , or rather pervert them to that end which god never intended . but this is like the rest of your idolatrous merchandize . dir. then after the sacrament is taken , in the 55 page , the minister is to put them in mind of the grace of god held forth in the sacrament , and to entreat for pardon for the defects of the whole service . an. the church of rome , your mother , saith , that the body and blood of christ is held forth in the sacrament , and you say , the grace is held forth in the sacrament , and the seal of eternal life . what , do you think to make it , the fountain of life , from whence all good comes ? & in the conclusion of all the whole , a sacrifice must be offered up for the defects of your whole service ; what pitifull blind merchandize is this ? before it was a seal of the vocation and election , eternal life , and pledges of adoption ; and by it the comers thereunto are not made perfect , but are full of defects , and sinfull , & your whole services full of iniquty , and sin , and defects ; will not any , who hath but the least sight abhor your ●ypocritical sacrifice , and your mouldy , rusty , cankered traffique ? and now their holy ordinance , and their most holy things is ended in defect , in sin and iniquity ; and these worshippers the more they offer the more they sin , and how the rest of their ordinances will end , thou mayest judge before thou pass any further . direct . and now i come their sanctification of their sabboth , the whole day , you say , is to be celibrated as being the christian sabbath . if you intend the first day of the week , where is that called the christian sabbath ? the sabbath , in the first covenant was given for a sign of the christian sabbath , which was to be revealed when they ceased from their own works , words , & thoughts , then the rest was to be known , the christian sabath ; and whether is a christian sabbath a visible or invisible thing ? but stay sirs , do you keep this day ( which you call a christians sabbath ) holy to the lord ? is not this your market day upon which you sell your traffique , one or two glasses for 20 or 30 s. a day , besides what you get for sprinkling of infants ? do you not speak your own words , nor think your own thoughts , nor work your own works ? if you say you do not , how comes it to pass , that there are all these defects in your performances , & all this iniquity in your holy things ? i hope you dare not say , that defects is from god , or that iniquity or sin is of god ; and if you have not a male in your flock , let sacrificing or offering alone , and do not think that god will be pleased with your lame , blind , maimed , defective sacrifices , neither with your strangled things , nor your swines flesh ; so i say unto you , repent and learn to be reformed your selves , before you prescribe rules for others , least both you , and them that follow you fall into the pit ; and because the merchants of this rank and orders doth love to be medling with every thing , wherein there is hope of any thing to be got , they will try all kinds of merchandize , and so present they their direction about mariage to any who will take their ignorant councel . direct . they say mariage is no sacrament , nor peculiar to the church of god , and they say we judge it expedient that it be done by a lawfull minister , and to be published three times before it be solemnised by the said minister . answ. if you mean by sacrament a holy thing , then mariage is either holy or unholy , if unholy , then fit to be done by none ; if holy , why is it not proper and peculiar to the church of god ? if they who are members of the church of god may marry ( in the lord , & in the covenant in which man was made ) the male and the female , ; then what hath any to do with it , who are not of the church of god ? and what hath the church of god to do with them that are without ? and what hath a priest to do with this ? where was abrahams and sarahs priest when they were maried ? and where was the priest to solemnize the mariage of isaac and rebeccah ? and of sachariah and elizabeth ? and because you say it s not peculiar to the church of god , whether were these of the church of god before mentioned ? but what hath the priest to do to publish it three times like a belman for the loss of a horse or cow thorow the market ? or rather why ought not the man and the woman both in the fear of the lord ( if they be moved thereunto by the lord ) publish their own intentions ; and moreover , their joyning together in the church of god , when the members of the church of god are present ; but this frustrateth the priests 5 or 10 s and his clerk 6 d. or a shilling more or less as they can get . direct . furthermore , they say it may be done any time of the year , but on a fasting-day , or on the lords day . ans. why are these days prohibited ? if mariage be a holy thing , or an honorable thing , why may it not be done in the fear of god , and the power of god , why not on any day ? was days made for man , or man made for days ? your ignorant predecessors , the pharisees judged as you do , that it was not expedient or convenient , that he should heal a daughter of abraham whom satan had bound on the sabbath day ; and now they say , that the honourable estate of mariages , is the covenant of their god ; and before they said , it was not peculiar to the church of god ; if entering into a state of mariage be the covenant of god , and if the covenant of god be peculiar to the church of god , then what is the reason ( you reformers ) that mariage is not peculiar to the church of god ? and now take their directions ( who hath a desire to trade any more with their merchandize ) concerning the visitation of the sick . direct . the party sick is to send for the minister timely and seasonably before their understanding fail them , and if the minister susp●ct the party of ignorance , he sh●ll not examine them in the principles of religio● , especially touching repentance and faith , and to make known unto him the danger of desering repentance . answ. if he be such a one who is sick , as hath traded much with the priests merchandize , if he be capable of understanding , there is some hope he may give the priest 5 pound , or ten pound ; and it hath been high time for the minister to have shown him the danger of de●ering repentance before now , ( when he is like to go out of the body ) not to have deferred his exhortation till this time ; and if the party be ignorant , it were more time to inform him about the principles of religion , and repentance , and faith , than to have him make answers to that which he knows nothing of ; and then you conclude , if desired , the minister shall pray for him to this effect . direct . confessing and bewailing original and actual sin , and the miserable condition of man by nature , and that god would give him an ev●dence of an interest in christ , and the seal of eternal life by christ . answ. in sin you began , and in sin you will end ; complaining of original and actual sin , before you know what it is , and hold on till you come to the grave , and never depart from it ; and what must not the minister pray except he be desired ? it seems they alwayes must please other mens desires , rather then mind the spirits motion in themselves ; and what is interest in christ yet wanting , and evidence , and seal of eternal life yet wanting , and it may be the party 40 or 50 years old ? what was not this man baptized when he was an infant ; and have not you said , and in the 48 page and 45 page of your directory , that water-baptism is a seal of the covenant of grace , and of being ingrafted into christ , and of regeneration , adoption , and eternal life ; and what is the evidence and seal lost now ? useth not this to be the doctrine amongst you , once in christ , and ever in christ , and whom he loves once , he loves to the end ? and hath not this man partaken of the sacrament , and eat the flesh of christ , and drank his blood , and a church-member ? ( as you call it ) and is his evidence now to seek , and the seal now wanting ? utter darkness is your dwelling place . direct . and now we come to the directory , for solemn fasts , that when some great and not able judgement is inflicted upon some people , or app●rently evident , or when some special blessing is to be sought , or obtained , then solemn fasting is a duty that god expects from a nation or people , an● they are to abstain from all food , and from wordly labour , and discourses , and bodily delights , and rich apparrel , and ornaments , and such like , although lawfull at other times , and gorgious attire , and lascivious habits , and if any such things be , the minister may reprove them at a fast . answ. to fast unto the lord , is not to set a day apart by the will of man , but by being moved thereunto by the lord , and not to hang down the head for a day like a bull-rush , nor to smite with the fists of wickedness , but to loose the band of wickedness , and let the oppressed go free : and as for gorgious attire , and rich apparrel , and ornaments , it s no where found so much as amongst you ( steeple-house ) fasters ; and for delights , and pleasures , and these things , which you say is lawful at other times , that which so judgeth will not forsake them in your set times ; and if they be lawful at any time , then the apostles exhortation is made void , who said , not in gold , nor costly array , nor broidered hair ; that which abstains from them one day , and takes them up another day , is hypocrisie and deceit : and as for your abstinence from one set meal in a day , and it may be go to a banquet , or a riot , the next day after , this is abomination to the lord . and how should the minister reprove any for pride , when it may be he hath as many points at his knees as a ●esom , ribons & cuffs , and a long robe to his heels , and a broad harband , enough to cover one , most part down to the wast , if it were spread out ; and who do you think will receive this mans reproof for pride , that is thus gorgiously attired ? and what do you judge this man will have on the thanksgiving-day ? direct . the next comes on the performance of the worship ▪ which is reading , preaching , with singing of psalms , fit to quicken the affections , and es●ecially prayer , wherein sin is to be confest , with several aggravation● , and with greater inlargement then at other times . an. you ▪ that have nothing to quicken your affections , but to turn davids cryings and tears into a song ; and sing , ( you roar for the disqui●tness of your hearts ) and as men distracted , when your hearts are whole , and unrent ; and you that think to be heard for your feigned confessions ; and if you speak from your hearts , ( as you say the minister ought to do ) there is no such hypocrisie and deceit among any people , as amongst you , who doth ●hat which is forbidden , and leaves that undone that is commanded , and presumptiously sins against the light of your own consciences , as you confess , and doth not so much as endeavour to receive christ into your hearts , nor so much as endeavour after mortification , and newness of life : and how can you think for your multitude of words , and inlargement of words , and seeming importunancy god will hear you for your much babling ? many hypocritical fasts hath been made , which ● have observed , as well as some other men , what would be the end thereof , the beginning thereof was feignedness , and the performance thereof like them that amos speaks of , that howled for their corn , and wine , and oyl , and mocked god , and drew near with their lips , but their hearts were far from him . direct . but to proceed , such texts ought to be used for preaching , that may best work the hearts of the hearers into humiliation , and repentance , and the minister is to exhort before they depart , that their assembly may improve their whole life to the glory of god , by re-inforcing themselves and their families in all private resolutions towards god , which they professed in publike . answ. you that have no other thing to bring people to humility and repentance , but by a text ( as you call it ) of scripture , which you may judge in your carnal minds will do it , and pick and chuse too , the scripture where you like : what , was not the scripture spoken forth by the spirit of god , and cannot be broken ? and one scripture is as good as another , and is as effectual as another , but none is effectual without the spirit , which is that which leads to repentance , and brings down the pride of the transgressor ; and except people come to receive the spirit , and believe in it , which convinceth them of sin , and leads them to repentance , all your stirring up , and composing , and re-inforcing , will do no good at all ; and so re-inforcing of self began your fast , and there it will end , without christ , which who so comes to follow , denies themselves , and are otherwise taught , then to take the kingdome by force . and concerning their humiliatio● 〈◊〉 hast heard , and mayest judge , reader , what their thank●giving will be , like the rest . dir. the minister is to make some pithy narration of gods deliverances , and sing some pertinent psalms , and choose a pertinent text to the occasion . an. the thanksgiving doth not arise from any sencibility that people feels in themselves , but it arises from the pithy story , as they call it , of the minister , and likewise from his devised sermon , which hath fed the carnal minds , to re●oyce in words without the life , and then ring the consecrated bells , and get bonfires , and eat and drink , and satisfie the flesh , & these are the thanksgivings , and the rejoycings that the world makes , over the witness in themselves . dir. and now i come to the singing psalms , and their mass-house , the place of their worship , and so i have done with their traffique . first , they say , that singing of psalms publikely in a congregation , with a tuneable voice , is a christians duty . an where was it injoyned by christ , or any of his ministers ? i am ignorant , and yet the scripture i know , but no where read in it , that singing of prophefies , and prayers , and other mens conditions , turned into rime and meeter by poets , and masters of musick , in an invented tune ( in the same mind which invents tunes for ballet-mongers ) and to sing such conditions amongst proud , wanton , and disdainful people , covetous , envious , and such as hath not so much as endeavoured after mortification , or newness of life ( as generally your parochial congregations are ) as you have confest in your directory for publike worship ; this is no way accounted as a christian duty , for whose souls are not brought out of death , cannot praise the lord ; and you confess ministers and congregation , that you are blind in mind , and hard in heart , and full of unbelief , impenitency , luke-warmness , and barrenness , not endeavouring to receive christ into your hearts , your state is howling and lamentation , and not rejoycing , yet singing with the spirit is owned , and with understanding . dir. and now we come to the place of publike worship : they say it is not unlawful or unconvenient for christians to meet together in the place which was dedicated to idolatry , or consecrated to an idolatrous use , yet we hold it requisite , that the places of publike worship should be imployed , and continued to that use . a● . and upon what account do you count it lawful , convenient , and requisite to meet in an idols temple , or a mass-house ? your account will be but slender and poor , which will be without example from the saints . did josiah or hezekiah , when they had broken down the altars of baal , and thrown down the high places , did they say , its requisite and convenient , that our priests , and the levites , & the congregation , do meet at the altar of baal , or at the high places ? or did the apostles bid the gentiles , who did believe , go to their idols temple again , and say it was a convenient place to worship the true god in ? and have you forgotten that exhortation or precept , abstain from every appearance of evil ? and though some do know that an idol is nothing in the world , howbeit there is not in every man that knowledg ; and is it not yet called by most of you yet , the house of god , house of prayer ? but as you did begin , so will you end to carry no traffique but for your mother , mystery babylon . and thus , reader , i have led thee through many things , from the rise of the whore , and through the most of her merchants , and through the most of her traffique merchants , of divers orders and ranks ; but i find them all to trade with nothing but inchantments and sorceries , which hath long bewitched the nations ; but the time is come , that she is manifest , with her merchandize and sorceries , and turned from , by me and many thousands more , which is my exhortation to thee , that so thou may come to the church which is in god , and to the elect assembly , and to know the seed which is heir of the promise , and of the life which is without end : which mystery babylon , with all her merchants have sought to destroy , since she got up to ride upon the beast , who hath compelled all both small and great to worship him , and also all nations to buy the whores merchandize and traffique , which hath deceived the nations , and bewitched them ; but the time is come , that she shall be hated of her lovers , and they shall forsake her ; and her merchants shall say , alas ! alas ! which day is dawning and dawned , which discovers the whore the beast and false prophet , with all their sorceries , and the lamb shall reign , and the holy men of god , and prophets shall rejoyce over her , when the smoak of her torment ascends up for ever and ever ; which the lord hasten saith my spirit , amen . london , the 12 month , the 26 day . 1658. the end . the reasons of the dissenting brethren against the third proposition, concerning presbyterial government· humbly presented. westminster assembly this text is an enriched version of the tcp digital transcription a92287 of text r209981 in the english short title catalog (thomason e27_14). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 120 kb of xml-encoded text transcribed from 23 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a92287 wing r573 thomason e27_14 estc r209981 99868825 99868825 121181 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a92287) transcribed from: (early english books online ; image set 121181) images scanned from microfilm: (thomason tracts ; 5:e27[14]) the reasons of the dissenting brethren against the third proposition, concerning presbyterial government· humbly presented. westminster assembly goodwin, thomas, 1600-1680. westminster assembly (1643-1652). answer of the assembly of divines unto the reasons of the seven dissenting brethren, against the proposition of divers congregations being united under one presbyteriall government. [2], 144 p. printed by g.m. for ralph smith at the bible in corne-hill, london : 1645. signed on f1r: tho. goodwin [and six others]. with a preliminary order to print. "the answer of the assembly of divines unto the reasons of the seven dissenting brethren, against the proposition of divers congregations being united under one presbyteriall government" has separate title page dated 1644; pagination and register are continuous. annotation on thomason copy: "about feb: 5th 1644"; the 5 in imprint date crossed out. reproduction of the original in the british library. eng westminster assembly (1643-1652) a92287 r209981 (thomason e27_14). civilwar no the reasons of the dissenting brethren against the third proposition, concerning presbyterial government·: humbly presented. westminster assembly 1645 21630 22 200 0 0 0 0 103 f the rate of 103 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2007-09 tcp assigned for keying and markup 2007-10 apex covantage keyed and coded from proquest page images 2008-02 john latta sampled and proofread 2008-02 john latta text and markup reviewed and edited 2008-09 pfs batch review (qc) and xml conversion the reasons of the dissenting brethren against the third proposition , concerning presbyterial government . humbly presented . london , printed by g. m. for ralph smith at the bible in corne-hill . 1645. die lunae , 23. decemb. 1644. ordered by the commons assembled in parliament , that three hundred and no more , of the reasons of the dissenting brethren against the third proposition touching presbyteriall government , and the answer and solution of the assembly to the said reasons , be forthwith printed ; and that the care of the exact printing thereof be referred to mr byfield : and the printer is injoyned ( at his perill ) not to print more then three hundred of them . it is further ordered , that no man presume to re-print , divulge or publish the said reasons and answers , or any part of them , till further order be taken herein by either or both houses of parliament . h : elsynge , cler. parl. d. com. reasons against the third proposition , concerning presbyteriall government , and the proofes thereof : viz. the scripture holds forth , that many particular congregations may be under one presbyteriall governement . humbly presented . if many congregations having all elders already affixed respectively unto them , may be under a presbyteriall government : then all those elders must sustaine a speciall relation of elders to all the people of those congregations as one church and to every one as a member thereof . but for a company of such elders already affixed , &c. to sustaine such a relation , carries with it so great and manifold incongruities , and inconsistencies , with what the scripture speaks of elders in their relation to a church committed to them , and likewise with the principles of the reformed churches themselves , as cannot be admitted . and therefore such a government may not be . the first proposition . that according to the scriptures , such a presbyteriall government necessarily drawes such a speciall relation , is evinced by parts thus . 1. they must have the relation of elders to all and every one of the members ; for church and elders are relatives . and the argument for the presbyteriall government is taken by the presbyteriall divines from this ; that many congregations in scripture , are made one church , and the elders thereof elders of that church . 2. that relation they have , must be a more speciall relation , as is evident from the practise and principles of this government . for when the congregations in shires are divided into severall presbyteries or deanries , the elders ( though neighbours ) of a bordering presbyterie , intermeddle not with the congregations under another presbyterie , and yet neighbour elders . it is therefore a speciall relation puts the difference , that those of these presbyteries do judge the congregations under them , as having a speciall relation to them , such as not to other congregations . the minor proposition . for the proofe of which , we present these incongruities as follow . first , this breeds many incongruous disproportions to the order set by christ , about the officers of the church . 1. to extend a pastors power of ordinary ruling beyond the extent of his ordinary teaching , is against the order which christ hath set ( and all extent of power must as well have an institution of christ , as the power or office it selfe , the difference of evangelists and ordinary pastors lay in extent of power , ) but the extent of a pastors ordinary ruling power , is but to that flock as his whole flock which he is able to feed . the first proposition is confirmed , first by scripture , secondly by reason . first by scripture , acts chap. 20. verse 28. take heed to your selves and to all the flock over the which the holy ghost hath made you overseers to feed the flock of god , which he hath purchased with his own blood . whence first we see the speciall limitation of their extensive power and relation [ to a flock ] and [ all in that flock ] is by the holy ghost , and not by man , and therefore is not to be extended by man , further then the holy ghost hath appointed . 2. the extent of that relation to that flock , and the whole flock they feed , and to feed all that flock alike . and if they be preaching elders , then to feed by preaching , and therefore are overseers to them to feed them , and this because they feed them . 3. he speaks to preaching elders especially , that feed by doctrine : for he propounds his own example to them , verse 20. that he had revealed the whole counsell of god . and peter seconds paul in this , 1 peter , chap. 5. verse 2. feed the flock of god which is among you , taking the oversight thereof . the flock {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} among you : is that flock any of them had relation to as his flock respectively . peter here writing unto the churches in severall nations chap. 1. verse 1. whereas in acts 20 ▪ and verse 28. the charge is to the particular elders of ephesus to that whole flock ; therefore that note of respectivenesse is here put {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} among you : that is , that flock which respectively belongs to you , as colossians chap. 1. verse 17. who is for you a faithfull minister , that is , your proper pastor : so the flock {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is your severall proper flocks that belong to you . and hereby it appears that their oversight is not extendible beyond their feeding . thus also heb. 13. verse 7. remember them that have the rule over you , and have spoken to you the word of god ; which he speaks of preaching elders , and of ruling elders ( of whom he speaks verse 17. ) obey them that have the rule over you , for they watch for your soules , as those that must give an accompt . and whether these places note out two sort of officers , preaching elders , ver. 7. and ruling elders , ver. 17. or but one sort , and so but severall acts of the same office , however if but one , yet still the ordinary rule over them was not farther extendible then their ordinary preaching ; if two sorts of officers , they being officers together in the same church , if the pastors power of ruling extends no farther then his preaching , then the meere ruling elders power , or his that is assistant to him , must extend no farther then the pastors also ; this is the naturall obligation to obedience , and so is the measure to set the bounds of the extent of ordinary church power . 't is one argument used against episcopall power , that they are inforced to obey him that speakes not the word to them , nor watches over their soules ; and this holds as well against these presbyteriall officers , when a man to be excommunicated comes before such , if he sayes i am not bound to obey you in such authoritative way , nor doe i owe a subjection as to a power of censure in you , for many , yea most of you , never spake the word unto me , nor did watch over my soule ; nay , perhaps the man can say , he never saw their faces afore . and it availes not to say that they may occasionally preach ; for take two places more , the 1 to the thes. chap. 5. ver. 12. speaking of respect to their officers , know them that labour among you , and are over you in the lord and admonish you : these two labour , and are over you , are commensurable ; that is , who make it their calling to have the care of you , which the many pastors and elders in a common presbyterie cannot . and labour , in what ? tim. epist. 1. chap. 1. ver. 17. expounds it , that labour in the word and doctrine : the elders that rule well , are worthy of double honour , especially those that labour in the word and doctrine . and expound this latter known place , whether of teaching elders only , or ruling and teaching both ( as the reformed churches doe ) however it affords this to us ; that the extent of ruling in either the one or the other , is but as large as teaching : and if it be meant of teaching elders only , that both rule and labour in the word and doctrine , yet if they be limited in labouring in the word ( as they are being fixed pastors to their own congregations ) then in ruling . and if it be meant of ruling elders ( as distinct from them ) yet their ruling is but of the same extent , that the others labouring in the word is , and that is extended but to one congregation . and secondly , reason is for this ; for in a pastors office in which preaching and ruling are joyned , yet his power of ruling flowes in him from , and is the adjunct of his power to preach , and to be sure it is not extendible further ; and however yet there is the same proportion of either , and then by just reason the extent of the church which is the subject of his ordinary ruling cannot be extended larger then what is the ordinary subject of his preaching , and so these relations are of equall limits ; if a father hath the power of governing , as a father , then it is extendible only to those he is a father to . and that a pastor hath his ordinary ruling power annexed to his ordinary power of preaching , is proved by these reasons . first , if not upon this ground , then upon some other , not by any speciall faculty or office , over and above this of preaching , for then he should be ordained a ruling elder over and above his being first a preaching elder as a new faculty given him , or by being made a ruler first , and then this of preaching superadded , as the bishops first made deacons then presbyters . but secondly , all the keyes are given him at once , the keyes of ruling with the keyes of knowledge , the power of the staffe intrinsecally followes , his being a pastor or shepheard ; and though the one is a power of meere order , namely that of preaching , and that of his ruling be a power of jurisdiction ( to be exercised with others and not alone ) yet still his receiving power to joyne with others in those acts of rule of jurisdiction is from this his power of order , and the ordinary extent of his authority therein , is extendible no farther then his ordinary call to preach . yea thirdly , the extent of the power of the apostles themselvs , in ruling in all the churches was founded upon , and extendible with their commission to preach in all churches , and their very call and obligation being not to preach in a set fixed relation , as ordinary pastors calling is , but to all churches in all nations : hence their power of ruling was answerable ; it was their very call to be universall pastors , and therefore universall rulers ; yea and in reference to those that are without , their authority of ruling was narrower in the extent of it then of their preaching . the apostles might preach to heathens , and their call was so to doe , to convert them , but they had not power to rule all men : what have i to doe to judge them that are without ? but in this way of presbyteriall governement , though they also may occasionally preach where they may not rule , yet the proportion of their ordinary ruling , is extended beyond the proportion of their ordinary preaching , which it was not in the apostles themselves . secondly , it breeds an incongruous disproportion between the offices of ruling and preaching elders compared among themselves , for this governement makes the extent of the ruling elders office and relation , to be larger then that of their teachers or pastors ; for the pastor , quâ pastor , is limited to his particular congregation he is fixed to for the ordinary performance of his office , as the deacons also are ; but the ruling elders office , quâ ruling elder , is extended over all these congregations in this presbyterie . the ruling elder performes his office in the highest perfection of it , as to admonish , excommunicate in all these churches , but the pastors are limited in the highest work of their callings , preaching being more excellent then ruling , yea then baptizing unto one congregation ; that in the first epistle to tim. chap. 5. ver. 17. ( interpret it as you will ) justifies this . thirdly , it perverts the order and distinction of teaching elders , and meere ruling elders ( as the reformed churches call them ) or church governours ( as the assembly ) that whereas christ hath made some teaching elders , and some ruling elders , and these distinct in this , that the preaching elders office is to preach and rule , the ruling elders office only to rule : this frame of presbyteriall government , makes one person not only to doe both these works , ( which in a particular congregation every pastor doth ) but formally to be both those offices , in respect of a double relation he doth susteine , namely , a pastor to be a preaching elder to the congregation where he is fixed , and a meere ruling elder to the rest of the congregations of a classicall church : for it is demanded , when a pastor in a particular congregation is in this common presbyterie , what sort of officer he is to that presbyteriall church ? an elder he is , because he doth the work of an elder ; a teaching elder to that church he is not , for to that whole church he labours not in the word and doctrine . timothy , epist. 1. chap. 5. ver. 17. therefore a meere ruling elder he must be , and so the same man beares two sorts of offices , and by this meanes there are two sorts of meere ruling elders , whereas in a particular congregation , a pastor though he rules , yet he ruleth as a pastor to that congregation . and this disorder and confusion is further set out , in that , by this meanes the same officer hath a full relation to one church , and but halfe a relation to another , and causeth him to performe the whole of his office to one church ( the particular church ) he hath relation to , and but the halfe thereof to the other . fourthly , it makes an incongruous disproportion between the extent of the relation of those two offices of elders and deacons unto a church . if the scriptures had intended many churches making one church , and the elders of those many churchers to have been elders in common to those churches as one church , then in like manner the deacons of all those churches should make up a common deaconrie , and be deacons in common unto all those churches in an ordinary way as the other are elders : but this is contrary to the practise of the reformed churches , though subject to the presbyteriall government , in which the deacons have the ordinary relation of deacons in no respect extended further then to a particular congregation , nor doe they exercise acts of that office in an ordinary way to other congregations , nor otherwise to neighbour congregations then to any other ; much lesse is there a common deaconship of them all , and why should not the later be erected over all those churches as one church , as well as a common eldership ? especially if in matters of this nature , par ratio should carry it ; every church , quâ church , being a body , hath relation to all its officers as organicall members thereof ; so. rom. 12th . and the 4th . and the apostle writing to philippi , a church in a city , he writes to the bishops [ the elders ] and the deacons as both alike officers of that church . and acts chap. 6th . the deacons of the church of jerusalem ( if there were many congregations as our brethren suppose ) were chosen by the whole multitude when gathered together by the 12. and therefore were deacons of that whole church as well as the elders , elders thereof . now if the deacons office should thus be extended to all the congregations as the elders is , then why should not each church be bound to bring contributions to the deacons of each church , and to be distributed in common ? and so our purses should be subject to the deacons in common , as farre as our persons to the elders in common , and they might challenge the same power in their office over the one that the elders doe over the other , and then also each congregation were in an ordinary and standing obligation bound to releeve all the poore in those churches , as well as those in their own parishes , not only by the common law of charity , but by virtue of speciall relation of their being one church , which relation in all these things , doth beget the like obligation that it doth in government , and so all things of this nature should be alike common to all and each , and there should be a common treasury for this one great diaconat church , as we may in a paralell allusion to that other name of presbyteriall call it . a second head of incongruities and inconsistencies which will follow upon it , are in the mutuall duties required , and that doe necessarily follow upon this standing relation for a constant government of these elders to all this people of these churches , and of the people to these elders . 1. from the people to all these elders , according unto what the scripture speakes of as due to standing elders , they owe at least honour and esteeme ; yea , maintenance to all their elders , whether those that ordinarily rule them or preach to them , and they owe it for both , tim. epist. 1. chap. 5. ver. 17. and 18. let the elders that rule well , be counted worthy of double honour , especially those that labour in the word and doctrine . which honour is expressed by the analogie of that law , ver. 18. not to musle up the mouth of the oxe that treadeth out the corne . and this is certainly due to elders , for all , that is the work or elders , whether performed apart or together by way of jurisdiction in a presbyterie ; and it cannot be denied , but that their constant ruling as in the presbyterie , is one great part of the work of elders , and so must be here intended , for which an especiall honour is due . and as they are to feed all and every one in the flock , as acts 20. ver. 28. so maintenance and honour is due from all this people to all and every one of these elders , as well to those that rule , as those that labour in the word and doctrine . and in reason , if the elders that rule well ( and performe the lesser acts of ruling ) in their particular congregations , and the presbyteries thereof are to have this honour in their relations , then all those elders that rule well in the common presbyterie ( and performe the greatest acts of ruling ) are to have the like from all that classicall church , the emphasis being put upon ruling well , and in those acts done by them the excellency of ruling consisteth , and the precept is not to honour presbyteries in some abstract notion , but elders : because the particular persons of the elders are to be the object of it , and those most who excell most in that rule , that rule well or best ; but when there are many congregations that have their proper fixed pastors and elders whom they maintaine for performing one part of the elders worke ( for they performe but one part of it ) how shall they performe this due to all the rest for that other part of it ? and it is due from every person as he is able , or he cannot performe his duty , how burthensome , how confused would this be ? and then how to proportion this , suppose it should not be maintenance , but honour and esteeme , this people will not be able to judge , not only for that they cannot be present at their worke and so cannot judge of it , but because either it must be proportioned to them as constant preaching-elders , or as ruling ; not as to preaching elders , for they labour not to them as such ; the ground upon which it is required is , that they tread out their corne , and to honour and esteeme them as ruling elders only , were to honour preaching elders below the ranke and degree of their office . so secondly , it brings the like incongruities upon the performance of those duties of elders , which the new testament indifferently requires of all those that it acknowledgeth to be elders unto a people , and therefore no such constant relation of elders to so many churches may be . as first , praying with the sick , send for the elders of the church to pray for them , james chap. 5. ver. 14. what , are these elders of a presbyteriall church bound hereto ? this duty lyes in common upon elders of churches , and how shall we distinguish when the scripture doth not . secondly , visiting from house to house , as paul in his example instructs the elders of ephesus , acts chap. 20. ver. 20. thirdly , watching over mens soules , as those that must give an accompt , heb. chap. 13. ver. 17. to watch , is not to stay till causes are brought by appeales or so from the congregations , but personally to observe and oversee them , as soules committed to them , which they must give an accompt for . fourthly , of preaching , if preaching elders in season and out of season . the bishops , they said the flock was theirs , and the whole care committed to them : and to salve the incongruity of not being able to preach themselves to them , they professed a derivative delegated power to inferior pastors , whom they called their curats . this was plaine dealing : but these elders make all the whole flock theirs , and this from those scriptures that speake of elders and flock , and themselves not curats , and so personally obliged according to the rules in scripture , and yet cannot performe it , which is a worse incongruitie . if it be said , that they may part these duties among them , ubi scriptura non distinguit , nec nos debemus distinguere . now all those duties that are spoken of elders to the flocks , they are without distinction , as in respect of the object to whom they are extended . paul saith to those of ephesus , feed the flock . peter the like to those he writes to , the flock , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} respectively , to feed and to take the oversight of them . the author to the hebrewes , to watch over their soules ; and to the thessalonians , he describes them to be those that are over them , and labour and admonish them . when those injunctions are thus laid upon all , how shall the conscience of elders be able to part and distinguish their discharge of them , and to say , though i am an elder in common to all in these congregations , yet i am bound but to governe them in greater matters , and to admonish them as with others , when publickly met in a consistorie , and am bound to no other acts of eldership ; and yet to this particular congregation , i am obliged to private admonition , rule , watchfulnesse , &c. where hath the scripture set these bounds , or thus parted them ? and therfore certainly all these places hold forth singly , only the elders and their duties of a particular church fixed thereto , as knowing no other : 't was necessary christ should have set the bounds and given the distinction , and not indifferently lay all these upon all . and either in these places the duties of elders in a common presbyterie are contained , and that , under the notion of elders to those , or they are not to be found in the new testament ; and all these may be brought in severall arguments alone by themselves against the maine proposition , though here they come in only as branches of the minor . lastly , this is inconsistent with the ordinary way of the call of elders held forth in the word , and the principles of the reformed churches . there are two parts of this call . first , choice . secondly , ordination . first for choice , chamier in the name of all the reformed churches , allowes the people this , the approbation of their elders , and so in scotland . and if the apostles themselves allowed them the choice of the deacons that had the charge of the church treasury , and took care of their bodies ; then much more of their elders that have to doe with their consciences . looke what ever right of the people is in the choice of them that should preach to them , there is as much reason they should have the exercise of it in the choice of those elders that in a common presbyterie doe rule over them , for they performe one part of the elders duty , namely ruling , as the preaching elders doe the other ; and therefore by the equity of the same law , that speakes of elders indefinitely , if they choose any elders as elders to them , they are to choose these also , there being no distinction put of choosing preaching elders only , but elders indefinitely ▪ and further , the greatest and highest acts of power over them , are committed in an ordinary way unto them , as of excommunication , of all punishments the most formidable , there is put as much , if not more then every mans life ( that is a member of that classicall church ) into their hands , the enjoyment of all ordinances for ever : and so the power of deposing their ministers already fix'd to them , and of refusing to ordaine them , they shall approve ; and therefore in antiquity , of all other the persons of the bishops , who had the power of all those , were chosen by all the people , and by panegyricall meetings ▪ and it is strengthened by this further paralell ; a ministers call hath two parts , first , ordination , which belongs to the elders . secondly choice , in which the people have some interest : these elders as elders in common , and these congregations as one church be relatives , and so that interest which a church , quâ church hath , is commensurable to the interest of these elders , quâ elders : if therefore in ordaining , all the elders in a common presbyterie , doe joyne to ordaine an officer , then all the people , quâ church , must joyne in choosing or approving him ; neither can their common right of chusing be swallowed up by the interest of their elders ordaining him . and if it be said they all choose by vertue of the generall law of combination , as in the shires parliament men ; the constitution of the state makes the one , if the like be found in scripture it will be sufficient ; but if not , but that this interest must be common to the people of the classicall church , it is asked when a fix'd pastor is to be chosen to a particular charge , what office he shall be chosen to by the people of the other congregation ? not to a pastors office , he is not to be such to them ; if to be a ruling elder only , then besides that he hath two offices as afore ; so now he must have two choices and two ordinations : we choose him for our pastor , sayes the particular church he belongs to , and we , say the other , to ruling . and besides , in his ordination , the people have an interest of presence and joyning in the fasting and prayer at his ordination : and this therefore must be performed , either in a panegyricall meeting of all , which cannot be , or in all the severall churches , which will multiply the ordination of them . the major proposition confirmed . in regard that the maine argumentation of such as contend for a presbyteriall government ( as in their writings and otherwayes appeares ) is from the mention of the elders of such and such a church as , jerusalem , &c. having many congregations ( as they suppose ) the consequence of the major was taken so much for granted as on all sides agreed on , as it was lesse insisted upon the first day ; but being denied and answered thus , that they bear not the relation of elders , but of a presbyterie , because , quod convenit toti quâ toti non convenit cuilibet parti ; and that if elders , yet in sensu composito non diviso , as a colonell is a colonell to a particular regiment , but in a councell of war , not so to all regiments : a head of a particular tribe is an head to his own tribe divisively , but not so to all the tribes , and the like . for that logicall axiome , 't is true , quod convenit toti quâ toti non convenit cuilibet parti , and so here , that which doth competere toti , to the whole of these elders , belongs not to every part ; for take them all as met together , they are a presbyterie , and accordingly each elder is not a presbyterie to all these congregations , nor doth the argument suppose it , but only that if they be a common presbyterie to all these congregations , that they then beare the relation of elders . as take an heape of stones , 't is true each stone is not an heape of stones , but each stone is a stone in that heape . so this company of elders , must be supposed both a presbyterie , and also elders to this whole people and every member of them : which is farther proved thus ; 1. the scriptures would have the people looke at them and honour them as elders in all acts of ruling as well as in preaching , and especially wherein the most and chiefe of ruling lyes , and wherein the excellency of their ruling is seen ; they rule most and best when met in this common presbyterie ; upon that relation we are to honour them , as performing this rule , and under that relation they must be said to performe it : the elders that rule well , are worthy of double honour , especially those that labour in the word and doctrine . tim. epist. 1. chap. 5. ver. 17. and besides , otherwise we destroy the relation of elders , quâ elders , in the highest acts of governing , which are exercised only in a presbyterie . 2. the new testament doth indifferently and promiscuously use the word presbyterie and the word elders , of the same persons in relation to the same people ; and therefore to whom these elders are supposed to be a presbyterie , they must beare the relation of elders , matthew chap. 21. 23. those that are called elders of the people , are called , luke 22. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the presbyterie of the people : so as if they related as a presbyterie to the people , to the same people they related as elders . secondly , for that distinction of their being elders only in a community to all those congregations as one church , in sensu aggregato , but not in sensu diviso , to every person thereof , as was instanced in burgesses , &c. first , this church as it is totum aggregatum , is but an abstract notion , but the rule and government of the elders in a presbyterie , falls upon persons in particular , and every member of that church ; if therefore they be elders in the presbyterie to that church , it must be that they are elders to every person therein . againe it must be remembred where we are , namely upon what the scriptures hold forth , so the proposition runneth . and if there had been those differing relations of elders , which from those similitudes in common-wealths , armies , and the universities are given , it were necessary the scripture should have held it forth by like differing names and respects , or by differing charges whereby it might appeare that this relation obligeth them to this duty , and this other relation to that , which being not done is therefore to us a fiction . that it was necessary appears from the instances themselves , as in that of the tribes , there were generall elders of all the tribes , and there were ( and perhaps some of them the same men ) that were heads and elders of the particular tribes . but as this was a differing relation and respect in the same , or diverse persons , so they had names and titles of difference and distinction : for the heads generall as we may call them , were called elders of the people . the particular elders of particular tribes , were called by way of distinction from them , elders of such cities , families , &c. and there were as distinct lawes given in such cases , the elders of the severall tribes did such and such particulars in their tribes respectively , and the generall elders had reserved cases of blasphemy , &c. set downe by the law . so in that instance of the heads of colledges , and heads of the university , there is as a differing , so a distinguishing character : the names are changed , the particular bodies are called colledges , the generall body the university , and their severall speciall relations to their colledges is expressed by the title of masters of such and such colledges , and the other by the title of heads to the university . yea , and accordingly there are differing statutes , the locall statutes for each colledge a part , or for colledges as colledges , and the duties of masters in their speciall relations , and there are statutes for the university and their duties as heads thereof : and this distinction and difference was necessary , if there were this differing relation . but for the case in hand , if we come to the new testament to finde out these severall jurisdictions and relations of elders , therein we still reade but simply and singly elders and churches as relatives , no such note of distinction . and also speaking of the duties of elders to the people , and people to elders , it speaks simularly and univocally : so as whoever will take upon them to be elders , all those duties fall upon them , let them distinguish how they can . and to confirme this , the instances in the minor serve . and where the scripture doth not distinguish , we are not to distinguish . and if the elders of a particular congregation are elders to that church , both in sensu diviso and every member thereof , and also in sensu composito , in their presbyteries unto the whole , then those generall elders must bear the like relation to that classicall church and every member of it , else the difference is so vast , and the consequent difference of duties thereupon depending such , as it was necessary a distinction should have been made in scripture , that each might know their duties . if all the records , lawes , and ruled cases of this kingdome , should in setting downe the ordinary government thereof , have made mention only and singly of burgesses ( as the rulers ) and of corporations ( as the correlate to them ) and used no other distinguishing word , and there were undeniably burgesses of every incorporate towne continued from antiquity : if any would afterwards pretend that this word corporation was intended by our ancestors to import an association or community of many of these corporations into one shire , and that by burgesses of those corporations were meant a community of all those burgesses in one body for government , and so pretend the same names without distinction , and say they were also meant : yea , and further , if the lawes and charters concerning such burgesses in each corporation , the duties given them in charge by the lawes in their relations to their corporations , did runne without any distinction of what the burgesses in the supposed greater corporation should doe , in that relation and community from what the same burgesses in their lesser corporations in a more proper relation : yea , and if the duties set downe in those lawes mutually betweene corporations and those burgesses should argue an inconsistency with the governement of burgesses over many corporations in common ( as the minor here shewes it to be in our case ) but all naturally fall in with that of burgesses over single corporations : in this case to say that therefore this kingdome did hold forth , there might not be ( that is according to the lawes thereof ) such a government of the burgesses of corporations over many , were not this a right way of arguing to overthrow such a pretence . and if in answer to such arguments it should be said , that both these might be consistent : for that in forein states , and kingdomes , and societies , there are burgesses of particular corporations , and there are burgesses in an assembly of parliament , so called by way of distinction , met in common , for the ordinary government of all those corporations in common , and therefore the like may be here in this . the reply were easie , that what ever such distinction there is in other states , yet the question is of such burgesses as the lawes of this state hold forth , the question is of such burgesses as this kingdome hath set up , where there is no distinction of burgesses of corporations , and burgesses in parliament mentioned . but on the contrary only , one single uniforme stile and title in the lawes , namely , burgesses of the corporation , and duties suited thereunto . now parallel to this case are our arguments , and the answers given thereto . lastly , if they be elders only in sensu aggregato , yet so farre as they are acknowledged thus elders , so farre will many of the incongruities in the minor follow them , and fall upon them , as that still they are but meerly ruling elders , and that there be deacons in sensu aggregato . reasons against , and exceptions to the first proofe of the first assertion . viz. that the church of jerusalem consisteth of more congregations then one from the multitude of believers . first reasons to shew there were not more then could meet in one place . the holy ghost hath from first to last as on purpose shewed this , as if his scope had been aforehand to prevent and to preclude all reasonings to the contrary . 1. in the beginnings of that church , their meetings are set out to us by two adjuncts . first , that they met {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , with one accord in the same duty of prayer , acts chap. 1. verse 14. and secondly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , together in one and the same company , verse 15. which therefore is there and usually translated in one place . and that here by these words the intent of the holy ghost is to shew their meeting in one and the same assembly , is evident . for whereas in the 15 verse 't is said , peter stood up in the middest of them , as therefore being present together in one company , he addes , and the number of them that were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , present together in company , were an hundred and twenty . 2. then chap. 2. verse 1. another meeting of theirs for worship at pentecost is continued to be expressed in the same phrases a second time , they were all with one accord in one place . 3. then when about three thousand , yet still some of their meetings then for some acts of worship are recorded to have been as before with one accord , as joyning unanimously in the same duty , and in stead of that former expression {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} used of the former meetings , there is the mention of the place it selfe , where they met , set downe to supply it , and so to interpret it , and shewes it was still in one assembly , verse 46. they continued daily with one accord in the temple , as mentioning the very place where they had their most frequent meetings which were for hearing , as being there altogether in one assembly ; and not as comming thither only for jewish worship : for it is said of these as of the former meetings mentioned , which were proper to themselves , that they continued with one accord . and though they held these meetings in this place for preaching , that the jewes might be present to hear , &c. yet that hindred not , but it was a church meeting to them , wherein they continued with one accord ; which expression is stil used of al their christian meetings throughout this story , acts 1. 14. acts 4. 24. acts 5. 12. acts 15. 25. 4. when there was a further addition to these , chap. 5. verse 1. ( whether to five thousand or no is spoken to afterwards ) yet in that chapter , he making a description of their state , in almost all the very same particulars by which he had done it before , chap. 2. from verse 43. unto the end ( as by the paralell comparing of these two passages of the story will appear ; ) he lastly speaking of a meeting of theirs ( which is the point in hand ) as carefully puts in , as in the former . verse 14. and they were all with one accord in solomons porch , the same words he had used chap. 2. verse 46. their union and joyning together with one accord being carefully indigitated , and the place named in stead of {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as was observed before . and that the [ all that met ] were not the apostles only , appears not only by the forementioned paralell of this with chap. 2. verse 46. where their being with one accord in the temple , is spoken of all the multitude , and so here . but secondly , that all the apostles should be met with one accord in any duty , and not the people who are said to continue in the apostles doctrine and prayer , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} or with one accord still in the story of this church referring to communion in some holy duty , as chap. 1. verse 14. and chap. 4. verse 24. is most unlikely . and solomons porch was a place large enough to hold them , and fitted for preaching and to hear , which in john 10. verse 22. is called the temple ; and so is the place intended in acts 2. verse 46. they met in the temple , that is , in the porch of solomon . it was the outer court as josephus lib. 20. cap. 8. it was the place where christ used to walk and preach , and the apostles also , chap. 3. verse 11. the multitude ran to solomons porch . 5. when againe upon mention of this multiplication of disciples , the deacons are to be chosen , the apostles called the multitude chap. 6. ver. 2. and not persons selected , but all ; for verse 5. they are called the whole multitude , and they are spoken to as together , for the saying pleased the whole , and the whole chose seven men out from among them , and set them before the apostles , ver ▪ 6. as being in one place together , and they prayed ( in which the multitude had an interest to joyne with them ) and laid on them hands . and this meeting was certainly a church meeting , and yet still in some one place ; and therefore though it might follow that alwayes they should not have met together in one , yet they both did and could . 6. after that great dispersion mentioned chap. 8. ver. 1. then as they might more conveniently meet in one place and assembly , so that they did so , it is as carefully recorded , that so the holy ghost might hold forth this from the first unto the last mention of this church , acts 15. acts 21. 22. the multitude must needs come together . and to interpret {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or with one accord , which the holy ghost carries through all , to be intended of the joyning of the same persons in the same act of worship ( for which they still did meet ) is genuine ; for it imports that which is the spirit and life of publick worship , which of all other actions done by a multitude is to have the nearest union of spirits , as that wherein the communion of saints in worship consists . and then naming the place where they met also it must needs import onenesse of assembly , which also holds forth in this example this duty ▪ that as saints when met in worship should joyne with one accord , so living in a place together , should as farre as possibly may , joyne themselves to one assembly ; and this carries with it such an appearance as is not in the other sense . and that the holy ghost should in the same story of the same church set forth the unity of their first meetings , as in one and the same individuall assembly , by this expression of being in one , and with one accord , acts ▪ chap. 1. chap. 2. and in the next mention not farre off , carry along one of the same expressions , namely [ with one accord ] and together therewith shall name the place of their meeting , and yet in the latter intend not one , but meetings in severall companies in that place . this we humbly submit to better judgements . secondly exceptions . 1. for the mention of five thousand , chap. 4. verse 4. this cannot be evinced from that place that the five thousand were a new number added to the three thousand . the words are these , howbeit many of them that heard the word , believed , and the number of the men was about five thousand . but that this number of five thousand should refer to them that believed , is not certaine ; seeing both the greek will bear it and favour it , as well to be meant of the number that heard , as of the men that believed ; and of the two , that former is the more probable , that he should say of the men that heard they were five thousand , and that of them that heard many believed , this sounds well , and is no way forced ; but five thousand men to be converted at once , is that which was never afore nor since . and the great conversion that our divines have instanced in , is the three thousand , acts chap. 2. and not in this five thousand . and if the scope of the holy ghost therein , why the number of the men that heard should be here reckoned to be five thousand be asked after , it was to shew what had occasioned the persecution which he had spoken of in the verse before . namely this , that such a multitude of the people should be taught and preached to ; this fretted the pharisees that came upon peter and john ; and with this agrees the second verse , that they were grieved they taught the people ; the effect whereof is , that many of them that heard believed , notwithstanding this persecution , but how many of these is not certaine . and beza and calvin and many others of our protestant writers judge this number not to be of this new accession of converts , but the totall number including the former , and the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , although translated men , is when put alone ( as there ) all one with {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} females , as well as males , which especially may be so taken , because it is spoken of such a promiscuous auditory . and if any should affirme it meant of males only , and them now converted , it would make a greater miracle then any other recorded , especially when the people are said to be converted , verse 2. that did alike runne to see the miracle . 2 exception is , that it may be supposed that all that are mentioned to be converted remained not constant members of that church abiding at jerusalem untill the dispersion ; and so , though the holy ghosts scope may be to shew the increase of converts to the faith , yet not of such as continued all that while at jerusalem ; and our reasons for that are these . first those three thousand who were converted , chap. 2. were not setled dwellers at jerusalem , but strangers , commorants of the ten tribes , which were dispersed in all those countries mentioned in the 2 chapter , verse 9. who came up to the feast of pentecost , as the manner of the jewes was , acts 21. 20 , 27 , 28. jewes that lived in asia came to the feast of pentecost as paul also did , compared with acts 20. 16. and the word which is translated dwellers at jerusalem , is interpreted by an eminent critick , sojourners at jerusalem during this feast , although the word signifies both , and to that end quotes the septuagint in 1. kings 17. 20. where elijah cries unto the lord , saying , o lord my god hast thou also brought evill upon the widow , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} with whom i sojourne onely ? and that which confirmes it is , that they are said to be dwellers or inhabitants of mesopotamia and judea , and capadocea , verse 9. they could not fixedly belong as dwellers to both , they were therefore rather sojourners in jerusalem now at the feast , though fixed dwellers in all those places : for if they were fixed dwellers in jerusalem , to what end whilest they were at jerusalem should the evangelist tell us they were sojourners in mesopotamia ; and they must needs rather be dwellers there , because they are said to understand every one his own language . and that which strengthens this is , that in the greek there is this difference in the words in verses 5 and 9. in that they are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in hierusalem . as for the present there , yea , and as to come {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} from out of every nation : but in the 9 verse he changeth it , and saies , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as inhabiters of mesopotamia , and those other countries where their fixed possessions were . and therefore verse 14. he cals them men , jewes and dwellers at jerusalem , as two sorts , and verse 22. men of israel ; the stile given those of the ten tribes scattered , men devout , as verse 5. who came up at those solemne times , having wives and children and their families at home , to whom they used after a time to returne . now although these were added and made members of that church , and are said to continue in the apostles doctrine : yet that will not necessarily imply that they continued all the time till the dispersion at jerusalem ; but whilest they were there , they were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , they cleaved to the apostles : but to think that many of them comming as strangers should not go downe to their wives and children , which nature taught them to provide for , and religion taught them to take care of their soules , or fetch them up to them : so as this might well be a fluid church , ebbing and flowing as touching the residence of its members : yea , some of these were of judea , verse 9. and so of the country about ; and of them might be churches erected in their proper dwellings is rationally supposable . for in that persecution in acts 8. 1. it is said that paul persecuted disciples in other places then at hierusalem , acts 26. 10. which things i also did at hierusalem , ( saies he ) and in other places at damascus . and also it is confirmed by this , that upon the ceasing of pauls persecution it is said acts 9. 31. then had the churches rest through judea and galilee , and are said to be at rest in distinction from the persecution raised , chap. 8. 1. 3 exception is , that they in those countries and times had often great assemblies consisting of many thousands hearers at once , that did and could heare , luke 12. 1. christ preached to myriads , many thousands ; and acts 13. 45. almost a whole city came to heare the word of god by paul . and at charenton , how many thousands may and do heare , is well knowne ; and so in many places of england . and moses sometime spake in the eares of all the people , and so ezra chapter 10. verse 9. and 10. and 't is knowne by experience , that as in hot countries they may see as far againe , through the purenesse of the aire , so they may heare at a farre greater distance , then in our colder climate . 4 exception is , that this being the first church , and whereof all the apostles were the officers , those therefore that dwelt there would certainly abide together as one church without parting or dividing , even till they came to the utmost proportion that the constitution of a church was capable of ; and so maximum quod sic , and continue together in one , for the more united strength and glory of holding forth the name of christ in one body , united for the honour of religion and communicating in ordinances together . 5 exception is , that they had during all this time of their multitudes untill the persecution of paul arose , the greatest freedome and liberty even to the utmost ; for the people magnified them , chap. 5. verse 12. they had favour with all the people , chap. 2. verse 47. insomuch , that although the rulers fell upon two of them , john and peter , yet they were enforced to let them go , finding nothing how to punish them , because of the people , chapter 4. 21. besides that , it was no new thing amongst the jewes for sects to have great multitudes to follow and cleave to them , and to preach in any place , as in spaine and italy , and to baptize openly as john and christ did . reasons and answers to the appendix added to the former proofes , viz. that the dispersion mentioned in acts 8. 1. doth not simply prove such a scattering , as that there might not remaine more congregations then one in that church , acts 9. 31. acts 12. 24. acts 21. 20. thus having shewed the multitudes not arising to that number , but , that they might meet in one , now after the dispersion much lesse , and to that end let the greatnesse of the persecution be considered to demonstrate the greatnesse of this dispersion ; it s called not a persecution only , but a great persecution , both extensively and intensively , for the extent of it to all sorts of persons , entring into every house , vers 3. and for the height of it , it being to imprisonment , even unto death , chap. 22. 4. acts 26. 10. it is also called , a making havock of the church , vers. 9. the object of this persecution was not preachers only but christians of all sorts indifferently , for it is said indefinitely to be upon the church , vers. 1. and vers. 3. it is call'd an entring into every house , hayling men and women : and in chap. 26. paul speaking of this very persecution ( wherein he had a speciall hand ) sayes vers. 10. that hee imprisoned many of the saints ( not preachers only ) and ver. 9. his aime was promiscuously against the name of jesus , and so any that professed his name : unto this end compare the varying the expression used by the holy ghost , when speaking of this persecution , and of another mentioned acts 12. 1. there it is said , herod stretched forth his hand to vexe certaine of the church ; but here it is against the church in jerusalem , men and women in every house , and all except the apostles ; the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} [ except ] there is to shew , that none of the apostles were scattered , though the generality of others were ; if men guifted fled away , then others also , except we suppose the people more couragious to stay by it then the teachers . and whereas it is said , that these that were dispersed , went about preaching the word , vers. 4. first , it argueth not that preachers only or chiefely were dispersed ; for ( as calvin saith ) it comes in to shew what was the fruit of the dispersion ; and we may well suppose women and whole families to have been scattered abroad , who yet preached not : and secondly , it was ordinary in those times , for men that were not by office ministers , occasionally to teach the word in private wayes of converse , yea and otherwise ; and that is not call'd teaching , which is by way of sermon to a multitude , for vers. 25. of this chap. philip in private conference taught the eunuch , as aquila and priscilla taught apollos ; and they are not called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as having an office , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as referring to the act , the work they did ; and that the word seemes to sound as if they made it their worke . it may well be attributed to the zeale of those dayes to gaine proselites , and not to an office committed to them ; they went not forth by mission but persecution ; and here the many congregations are brought but to an ( it might be ) and the grand proposition it selfe , is but an ( it may be , ) and how can it may be , be proved by an it might be ? especially in such things as need have a strong foundation for matters upon which so great alterations are like to be made : but it is said , that it appeares that there were multitudes of beleevers there after that time , by acts 9. 31. acts 12. 24. acts 21. 20. first , for acts 9. 31. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , signifies not ordinarily a great number made up , but an increase ( matth. 21. 12. & 1 pet. 1. 2. grace be multiplied , it is the same word ) not in number , but in measure . againe they are the churches of judea , galilee , and of samaria ; but what is all this to prove that there were so many in the church of hierusalem as could not meet in one ? for acts 21. 20. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} how many thousands doth not argue it ; for first it was the feast of pentecost , when paul came now up to hierusalem in acts 20. 16. it is said of this journey , that he ●asted if possible , to be at hierusalem upon the day of pentecost : when the jewes out of all quarters came to hierusalem , and the great concourse that then would be there at the feast , moved him to aime to be there at that time ; and by the journall of paul thither , from his first setting out from philippi , chap. 20. ver. 6. which was when the passeover was ended , eight weekes before this ensuing feast of pentecost , and also by computing the dayes of his travailing , which the holy ghost hath recorded , vers. 16. 21. acts 21. 2. it appeares he came in few weekes unto tyre , but 40. miles off from hierusalem , time enough to come to the feast ; and no wonder if at the feast he found thousands of the jewes , and this is confirmed by the 27 verse , for the jewes which laid hold on him in the temple , were as it is said , jewes of asia , not of judea . secondly , the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , being put without any other word of number , signifies no more then a great multitude ; as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or a greatnesse , as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} as plato hath it ; and being put indefinitely , is all one to say thousands , or many ; as the latins also use a definite for an indefinite , as sexcenta possum proferr● decreta , as tully speakes . to the second proofe of the first head . by the many apostles and other preachers in this church of hierusalem ; for if there were but one congregation , then each apostle preached but seldome , which will not stand with acts 6. 2. first , for the apostles . they tooke all opportunities to fill their hands with worke , preaching daily in the temple and in every house , acts 5. 42. chap. 2. 46. paul also taught in ephesus , as publickly in the congregation , so from house to house , acts 20. 20. also when any in the places abroad in judea , or else where , were converted ( and many churches were then erected in judea ) the apostles went abroad , as chap. 8. shewes ; and besides , how were the twelve imployed , when for forty dayes they met in an upper roome , acts 1. and had but an hundred and twenty for their flock . secondly , for the many teachers . in those times there were many guifted men that were not officers , who occasionally instructed others , as aquila did apollos , yea those guifts were so plentifull , that in that one church of corinth , 1 cor. 14. 23. almost all of them had doctrines , prophecying , speaking with tongues , and yet these were not officers , so as if congregations should be multiplied according to the number of such guifted men , then there would have been almost as many teachers as members of congregations . and the powring out of the holy ghost , which was more ordinary then , did not make every man a teacher by office , for then all those in samaria should have been made teachers , acts 8. and that not any of those were in office , seemes evident by this ; that when the deacons were chosen , chap. 6. there is no mention made of elders in their ordination , in which if any elders had been , they had had an interest : we reade acts 15. when there were elders , though apostles were also then in that church , both are mentioned together . and it appeares the apostles had managed all the affaires of that church untill then ; those deacons being the first choice of any sort of officers , the work of administration of all sorts having layen on the apostles hands . to the third proofe of the first head . the diversitie of languages amongst the beleevers , acts 2. 8 , 9 , 10 , 11. and acts the 6. doth argue more congregations then one in the church of hierusalem . first , 't is true , there were in that second of the acts , out of all nations that heard the apostles speake in the severall languages of the countries they were borne in ; but yet these were all either jewes or proselites , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , worshippers , as ver. 5. who came up to worship , and some parts of the worship were audible ; and though borne in other countries ( the jewes being dispersed ) yet all were generally learned , and understood the hebrew tongue , the language of their own nation , even as to this day the jewes and their children doe ; which seemes evident from the story in the 20 , 21 , and 22. chapters of the acts , paul came up with divers grecians to the feast of pentecost , chap. 20. ver. 4. unto which the jewes out of all quarters came , and being all at a solemne meeting in the temple , chap. 21. ver. 27. the jewes out of asia , strangers , stirred up all the people against him , and when , chap. 22. ver. 2. he made a speech to them , and they heard he spake the hebrew tongue , they kept silence and heard him patiently : and further those mentioned acts 2. did understand all of them peters sermon ; and though others spake besides peter to them in their own language , the wonderfull things of god , yet that was but a preparatorie signe to them ; as 1 cor. 14. 22. making way for their conversion , vers. 11 , 12 , and 13. but the meanes of their conversion was peters sermon after ; and it was he also , that gave direction to them all what to doe to be saved : and therefore it must be spoken of some one common tongue , they all understood , and those gifts of languages given to the apostles , were not out of a necessity to instruct those new converts only , but to fit them when they should goe abroad into all the world , and to be a signe to the jewes at present to convince them . secondly , for the grecian widdowes , acts 6. the hellenists that lived amongst the jewes , might well be supposed to understand hebrew ; and that these had not severall congregations from the rest , appeares by this ; that the whole multitude together met , and chose the deacons , it was a joint act , and if of differing languages , wherein the one understand not the other , occasioning such a distinction of congregations ( as the proofe would hold forth ) how could they all have agreed in one meeting on the same man ? but the argument as well holds against the presbyteriall association of those congregations into one church , people and elders , unto which and in the communion and exercise whereof such correspondencies and intercourses are needfull , as they require one common language . to the second branch of this argument . that all these congregations were under one presbyteriall government . proofes . 1. because they were but one church . though it bee one , yet they not beeing more then could meet in one , the argument concludes not . 2 proofe . the elders of that church are mentioned . there is no mention of any elders in this church , untill after the aforesaid dispersion , act. 8. and so the weight of this argument will depend upon the proofe of this ; that after the dispersion there were many congregations , which the reverend assembly doth not so positively affirme . the proofe of their being such a presbytery as the proposition intends , doth depend upon this their being called elders to that church , wee no where read them called a presbytery , and that therefore they are elders , but they are therefore a presbytery ( as here it is argued ) because they are elders to that church ; now if they bee elders in common , because a presbytery , ( as was said in answer to the first argument ) then they are not to bee argued a presbytery onely , because they are elders in common ; for then the argument runnes in circulo ; and the chiefe and first reason of their being elders ( for no other is mentioned ) is accordingly held forth in their being elders to that church in common , whereas according to presbyteriall principles , there is a primary relation of elders , quà elders , to their particular fixed congregations . reasons against the third proofe of the second branch , viz. that the apostles did the ordinary acts of presbyters as presbyters in the church of hierusalem , doth prove a presbyteriall government in that church before the dispersion . the proofe of the whole depends upon this proposition : for though before the dispersion there had been many congregations , yet not under elders , but apostles : now it is granted that the substance of ministeriall acts were one and the same in apostles and evangelists who were extraordinary , and in other ordinary ministers . but first , though for the act of ministeriall power , it was the same in the apostles , and them , yet in the extent of power ( which is the point in question ) therein the apostles jurisdiction over many congregations is not the patterne of presbyteriall elders over many , for the apostles power was universall over all churches , and upon that was founded their power over those congregations supposed many ; and episcopacie may as strongly argue and inferre , that because in crete ( by apostolicall warrant ) one man [ titus ] did ordaine elders , &c. that therefore there may bee one man [ a bishop ] that hath power to ordaine , &c. in and over severall churches . and this argument will bee stronger from the instance of an evangelist , for episcopall power then this of apostolicall ▪ government , for the presbyteriall , by how much it is the more inferior office , but that of the apostles is more immediate and transcendent , and so the power of an evangelist is neerer to an ordinary succession , and it will as well follow , that any one presbyter alone might governe many congregations , because one of these apostles might , as that because the apostles did governe these joyntly , that therefore many presbyters over severall congregations may . secondly , each of these apostles , as hee had by vertue of his apostolicall commission the power of them all , so hee had relation of ministerie unto all these supposed congregations unto every person thereof for the performance of all sorts of duties , of preaching to them , admonishing them , &c. but thus in the presbyteriall government over many congregations fixed , and their pastors and elders fixed to them , the severall elders are denied to have the relation of elders to each congregation , but make up onely an eldership in common as united over all these . but the apostles here have the relation to both , and therefore if this apostolicall frame bee made a patterne , then it followes that all the elders of these congregations were directly and immediatly elders to each congregation and every member of them , and not onely of a common presbytery , for so the apostles were . if it bee alledged that those acts of government , performed by them in that church , were for the substance of them ordinary acts , such as presbyters performe , and that therefore answerably their persons themselves are in them to bee considered as elders , because that the apostles were not onely apostles , but elders also , as john epistle 2. verse 1. and peter epist. 1. chap. 5. vers . 1. and therefore might and did act as elders in ordinary acts of church government , and are therefore therein to bee look't at , as a just patterne to us , and to have ruled these congregations of jerusalem as a colledge or body of elders united , conedscending so to act as common presbyters taking the consent of the church , as acts. 6. as likewise they did in every church where they came joyning with the eldership thereof , as elders , and not as apostles , and therefore that they might give a patterne , and example of an ordinary presbytery , especially seeing that what they thus did , they did as an united body to many congregations considered as one church . it is answered to the first , that although the apostles are called elders , yet they are so called virtually , not formally , and but because apostleship containes all offices in it , so as they are elders but upon this ground , that they are apostles , and therefore john in that very epistle where hee stiles himselfe an elder , hee yet writes canonicall scripture as an apostle , and takes on him to threaten diotrephes as an apostle , to remember him , which as a formall elder hee could not have done ; and surely those offices which christ distinguisheth , ephesians 4. hee gave some apostles , some pastors and teachers , the same person is not formally both , though virtually he may bee ; all that they did in that church of hierusalem they are said to act as apostles , their preaching is called the apostles doctrine , their bringing their monies to them , as to the officers of that church , is to them not as elders , but as apostles , they laid it downe at the apostles feet ; yea in that act of ordaining the seven deacons , it is said , they set them afore the apostles , ( chap. 6. vers . 6. ) and they laid on their hands ; and it is very hard to distinguish and say that the men were apostles , but the power they acted by was as elders , when the name of an apostle imports the office ; yea in that very act of government about deacons they must needs act as apostles , for they doe not simply ordaine the men , but doe anew , by vertue of apostolicall authoritie , institute the office of deacons by declaring christs mind , which none but apostles could immediatly and at first have done , so as the same persons in this same act instanced in , must act partly as apostles , and partly as elders , and by what infallible rule shall wee distinguish . to the second , viz. that they acted here as it were in a joynt body or in collegio over these many congregations . it is answered , that an association of elders in an eldership over many is not argued from hence . for first , they had all singly the same power which they exercised joyntly , and that they should exercise it joyntly here to that end to give a patterne for eldership , is not easy to prove ; they exercised it together , because it fell out that they were together , and it was fit none of them should bee excluded , but it depended not upon this union of all in a body , as acts of elders in a presbytery do , as parliamentary power is not the result of parliament men , but as assembled in parliament ; yea and the authoritie of jurisdiction thence ariseth , not so here ; our apostle might have done that which all here did , yea may it not bee said that because two apostles , paul and barnabas , ordained elders in every church , acts 14. as joyned in the same act , and so acting not as apostles , but joyntly , that therefore two elders associated may doe the like ? secondly , it is hard to suppose that these apostles , when all together , should act with an inferiour power to what they put forth in a like case alone . if peter had beene himselfe alone in a church new planted then and there , hee must bee supposed to act as an apostle , because hee alone governed ; and shall these apostles , when they are all in one and joyne all together in one act , bee yet supposed to fall lower in their power under the formall exercise of it ? thirdly , if they had acted as elders in a colledge , they might miscarry as elders doe ; and so the minor part of them have been subject to excommunication of the greater . and what power was there on earth to have excommunicated an apostle who held his office immediately from christ , and who whilst hee was in that office had power over all churches ? to the third , viz. that they in their proceedings did joyne with others . as in this choyce of the deacons they did joyne with the multitude , as also when they came to any other churches they used to doe . neither doth that argue , that they acted not as apostles but as elders . for first , they joyned in acts with others , and joyned others with themselves , wherein they yet acted as apostles ; thus in writing scripture they joyned others with them , as paul joyned silvanus and timotheus in his epistle to the thessalonians ; and not meerely in the salutation , for the expressions runne in their names also in that epistle , and act. 15. the apostles , elders , yea and brethren joyned in a letter to the churches ; but these as apostles ( therefore so called in distinction from the elders ) and the rest according to their severall interests , as the brethren did all according to their interests , so the elders and the apostles in theirs . so in ordaining timothy the presbytery laid on hands , yet they as a presbytery and paul as an apostle , for else a presbytery had not had power to ordaine an evangelist . yet secondly , the apostles did where ever they came leave the elders and people to the exercise of that right belonged to them , although they joyned with them ; neither did therein lie their apostolicall authority , to doe all alone ; for then they seldome or never acted as apostles in churches : paul alone excommunicated not that corinthian , and yet as an apostle wrote to have it done by them , ( for it was canonicall scripture ) and therefore although that this church of hierusalem should choose their deacons , is a just example of the priviledge of a church ( for if the apostles when they were present allowed this interest to churches , then elders should much more ) yet what the apostles did by an apostolicall power in these congregations ▪ cannot bee drawn into example for officers in that thing wherein their power apostolicall lay , which was to exercise acts of jurisdiction in severall churches ▪ neither fourthly , will that helpe it , that they exercised this government in these congregations ( supposed many ) as considered to bee one church . for if they acted not as elders , then the correlate to it , namely , church , could not bee considered as presbyteriall . reasons against the fourth and last proofe of the second branch . viz. that the elders did meet together for acts of government , act. 11. ult. act. 15. 4. 6. 22. act. 21. 17 , 18. first , the argument from acts 11. ult. lies thus , there were elders in judea that received almes , verse 29 ▪ 30. compared ; therefore the elders of jerusalem did meet together for acts of government . in this argument , as the persons are mistaken , so the act for the elders of hierusalem are not mentioned , but of iudea , as by comparing verses 29 , 30. it appeares . and by this it might bee as well argued , that the elders in judea met for presbyteriall government , as that the elders of jerusalem , seeing their almes were carryed to the elders of judea , as it is there said . the receiving almes ( which is the onely act that is mentioned ) was not an act of government , for deacons may meet to receive almes , and yet meet not for acts of government . for that second place mentioned , acts 21. 20. where it is said , paul came in to james , and all the elders were present : although wee read that all the elders were present , yet that they met for acts of presbyteriall government , appeares not ; the occasion of the meeting was pauls entertainment , whom some of the brethren had received at his first comming , verse 17. and now the elders meet to receive him also . a christian duty of love and respect due to so great and famous an apostle , and paul went not as cited , but to visit and salute them , as vers. 19. secondly , the acts that passed were none of them presbyteriall , for paul gave them an historicall relation of what things god had wrought by his ministery , the matter of which relation was intended to provoke them as brethren and fellow-labourers , to glorify god ( as ver. 20. is said they did ) and not to give them an account , as to a consistory , that met for government . such narrations the apostles made even to whole churches , as paul and barnabas at antioch , act. 14. 27. when they had gathered the whole church together ( which church was of no more then to meet in one assembly ) they rehearsed in like manner , as here , all that god had done by them ; and how hee had opened a doore of faith to the gentiles . neither will the advice they gave to paul to prevent the scandall and offence the people would take at him , argue authority , much lesse government : neither was there any act of government put forth over their own churches if supposed many . reasons against the alledging , act. 15. for the meeting of the elders of jerusalem , for presbyteriall acts of government . 1. if it were a meeting of elders for acts of government , then it was a presbyteriall meeting for acts of government : but that it was no such meeting appeares , because there was nothing done in it , that may seem to have any bond in it , but such as bound the churches of antioch , syria , cilicia , as much as jerusalem , but this cannot bee in any presbyteriall meeting , for acts of government : for such meetings have onely authoritative power over their own church . 2. the scope and end of this meeting was to give satisfaction to the offended brethren of antioch , and dogmatically to declare their judgements in a difficult case of conscience , not to put forth any act of juridicall power upon any , as appeares in the matter of their debate , and the issue of all . of which more fully afterward . and if it bee said that peter reproved some of their own members present , such as had taught the necessity of the ceremoniall law , why tempt you god , &c. this was not delivered as an act of government formally , by any vote of the presbytery , but in the way of discourse . but it was affirmed to bee sufficient to confirme the proposition , if it bee a synodicall meeting . presbyteriall and synodicall , both it cannot bee ; for synods , they are or ought to bee extraordinary and occasionall , presbyteries are standing and ordinary , synods are made up of commissioners sent from presbyteries , and presbyteries are made up of the elders of particular congregations . the members of synods are elders of such churches which are ( according to the principles of presbyteriall government ) compleat churches , having full power of jurisdiction for all acts of government within themselves ; but the members of presbyteries are elders of such congregations which are neither compleat churches , nor have within themselves full and compleat power . and these cannot bee one . the elders of the presbytery of jerusalem , ( when this once became a synod by the addition of the elders of other churches ) ceased to bee any longer a presbytery to that church , and must become with them a new body to all the churches , these other elders did come from . and then to argue these acts done by these ( because the elders of jerusalem were present and members of this synod ) were presbyteriall acts of the elders of jerusalem , is all one as to go about to argue from the acts of government put forth by a parliament at westminster , to the power of the burgesses and common councell of the city of westminster , because there the parliament sits , and the burgesses of that city are parts and members of that parliament . or , as if the kingdome were governed by county courts , and out of those county courts , knights , and burgesses should bee chosen to make up a parliament , when the parliament is met , there can be no argument drawn from the power of a parliament to prove the power of a county court . or from the power of a county court to prove the power of a parliament . thus synods are made out of presbyteries , therefore wee cannot argue from the power of synods to the power of presbyteries ; or from the power of presbyteries to the power of synods . but secondly , wee deny it to have been such an ordinary formall synod . the jurisdiction of synods is founded upon this necessary requisite thereunto , that there bee commissioners from all those churches representing them , present , or called to bee so . and the power of the jurisdiction cannot reach nor extend further then to such churches as have sent commissioners thereunto . the weight then of this synodicall power depends on the proofe of this , that all those churches sent commissioners to this assembly , which if either it bee not proved , or the contrary thereunto found true , the authority of those decrees ( as from those elders here ) will prove not to have been acts of government , further then the apostles authority , who joyned in it , was stamped on it ; to affirme that commissioners from them all were present , because the decrees did binde them , is to begge what is denyed , when another just reason may bee given of their binding , if any such authority were in them : and our reasons to the contrary are these . first , wee finde a deepe silence about it : for wee read but onely of two churches between whom it was transacted , they of antioch sending to jerusalem , and their elders there , chap. 14. 27 , 28. compared with chap. 15. 2 , 3. and the messengers which were sent from this assembly going onely to antioch , ver. 30. 31. as those who were chiefely troubled ; onely the benefit redounded to all they wrote to , yea , although paul came through phenice and samaria , ver. 3. yet wee read not a word of any of the churches of those parts , their sending of any commissioners unto this synod , as had it been intended such certainly they would , and there was this speciall reason , why those of this church were thus electively sent unto , because they were the mother church from whom the word of god came , and from whom those men that troubled them had gone forth , and had pretended to teach what they had received from them ; and besides they were in an especiall manner versed in this question , it being about the observation of their law ; and there also some of the apostles were present , ( how many wee know not , for dispersed they had been long before ) and if any number of others out of those other parts of judea , had come up hither , it would have been said , as act. 11. ult. the elders of judea , not onely of jerusalem ; yea , it is not so much as said , that they that were sent from antioch were of the elders of that church , but that they sent paul and barnabas , and certain others of them . and secondly , the contrary seemes cleere , namely , that those letters and decrees were written and sent onely from the elders of jerusalem , and not from all those churches : for first , the decrees are every where attributed to the elders in jerusalem , so chap. 16. 4. the decrees of the apostles and elders in jerusalem . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . now the usuall stile of the new testament , is by way of distinction of churches to say the church in such a place , the elders in such a place , as the church of antioch , act. 13. 1. and the church at corinth , 1 cor. 1. 1. and by the like reason the elders in such a place doe signifie the proper elders of the church in that place or city , whilest but one , and therefore , if by the elders in jerusalem , had been meant in this place onely the elders met from all quarters at jerusalem , as the place of that assembly , there had been a great ambiguity , seeing the more usuall and proper import of that expression is to note out the fixed standing elders of a place , and the church in a place . again , secondly , in the fourth verse paul and barnabas are said to bee received of the church and apostles and elders , namely of jerusalem , as in particular relation to it . yea , thirdly , the standing elders of that place assumed to themselves to have written the decrees , chap. 21. 25. as touching the gentiles wee have written and concluded . fourthly , and accordingly the conclusion of their letter is made the speciall act of that church , and the elders thereof , ver. 22. it pleased the apostles and elders with the whole church ( that is ) of jerusalem , as verse 4. to send chosen men , and the letters run thus , the apostles , elders and brethren . fifthly , the matter of the letter argues it , ver. 24. forasmuch as certain that went out from us have troubled you with words , to whom wee gave no such commandement . how could this bee said by a synod of the elders of those churches , which were themselves troubled by them ? it is manifest therefore they came out from this church of jerusalem , who wrote this , and they pretended the apostles doctrine ; which is called a commandement , because the apostles taught no other , then what christ commanded , as matth. 28. ult. and to say the denomination was from the more eminent part , namely , the elders of that church had been derogatory to the synod , if it had been such a meeting . and sixthly , if the elders of all those churches had been present , there had been lesse need for the apostles and elders of jerusalem to have sent chosen men to carry the letters , and withall to shew the grounds of those their judgements by word of mouth , ver. 23. 27. 31. this needed not , if their own elders had been present , and so had been to have returned ; and if they were sent as messengers from the synod , then to all the churches as well as to antioch , and why doe they then goe no further then unto antioch ? ver. 33. yea , and although paul and barnabas delivered those results to all the cities , yet , as it should seem accidentally and not principally intended , they goe not on purpose chiefely to deliver those decrees , but ver. 36. of chap. 15. it was pauls motion upon other grounds to go visit the churches in every city , where they had preached , and so but occasionally delivered these decrees , chap. 16. 4. so as they came to them not as sent in a mandatory way , as to churches subject to that synod by a synodical law , ( as such canons are used to bee sent ) but as the judgement onely of this church , and the apostles delivered them for their edification . and in the third place , if there were any further authority or jurisdiction in their decrees , it was from the apostles , who were present and concurred in it , and who had power over all the churches ; and accordingly though the elders in the whole church were present and joyned with the apostles , quantum in se , to consent and approve their decrees with that severall respective kinde of judgment proper unto them , yet all the authority put forth over these churches was that transcendent authority of the apostles , which is not now left in all the elders of the world joyned together ; and that therefore these decrees made , and the decision of these questions here , were by infallible apostolicall authority , and to that end they subjoyned that apostolicall seale , it seemed good to us and the holy ghost . and although the ordinary elders , yea , and the whole church joyned in this , yet but according to their measure , analogy , and proportion of their faith , even as in writing some epistles timothy and silvanus joyned with paul , but yet paul onely wrote apostolically , and the authority in them is looked at as his ; or else because perhaps they having the holy ghost falne on them through the apostles doctrine then delivered ( which was then usuall ) perswading their hearts unanimously ( though afore dissenting , as ver. 25. ) to accord , in that respect they might speak this in such a sense , that no assembly of men wanting apostolicall presence and instruction , may now speak . and although it may bee objected , that then this letter and these decrees should bee formall scripture , and so binde us still , it is answered ; that they are scripture , and written for our learning ; and if the case were the same upon which they obliged them then , ( viz. matter of offence ) that then they would binde us now : but the things being enjoyned , but as {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , things of a superadded casuall necessity and not absolute , in case of offence onely and not simply for the things themselves , therefore now the necessity being ceased , the obligation ceaseth , yet so as the equity of the rule and ground these were commanded upon , to abstain from things that will offend our brethren , doth hold in like cases to the end of the world . and last of all , there is no act of such authority and government put forth in it , which the proposition intendeth ; which will appeare , if wee either consider the occasion and rise of it , or the issue and result of it . it was not a set or stated meeting by common agreement of the churches , but antioch sends to jerusalem unknowne to them ; there are no summons sent to send up delinquents , nor can wee finde these disturbers are sent to jerusalem to bee censured by those ecclesiasticall pupunishments in which , government doth properly lye and consist ; the subject matter sent to them for their decision was meerely matter of doctrine , about this question , verse 2. and about this word , verse 5. namely , whether the ceremoniall law was to bee observed ? concerning which they wrote their judgements dogmatically , which they were called to doe , being thus sent unto ; neither doth it argue that it was more then to determine this question doctrinally they came up for , because that paul and barnabas could have decided that before , being themselves apostles , and that therefore their comming up was for discipline against delinquents ; for as the case stood , they listened not to paul and barnabas as apostles , but pretended the judgment of the other apostles ; for indeed paul and barnabas did declare their judgements , the {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , or contention , ver. 3. being attributed unto them as contending against the false teachers for the truth ; and so as even the church of antioch rested not in their decision : otherwise paul and barnabas might have as apostles censured those delinquents without comming to jerusalem , as wel as by apostolique authority have decided the question . for apostolicall power extended to discipline as well as doctrine . if it bee said that even doctrinally to deliver the truth when it is done by a company of elders hath authority or power in it , as when christ said , goe and teach , all power is given unto mee : it is granted an authoritie exercised in doctrine and so to bee in synods , but yet not jurisdiction , which the proposition intends , which is when doctrines are delivered sub paena , under the penaltie of that ecclesiasticall punishment of excommunication if not received . one minister alone hath a dogmaticall authoritie as a minister to rebuke , exhort , and yet acts of jurisdiction are not his alone , but of others conjoyned with him . neither , secondly , doth the titles given to these results of theirs argue a jurisdiction in that they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , act. 16. 4. for although the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} is used for an imperiall decree luke 2. 1. yet but rarely , and more commonly ( as stephanus and budaeus observe ) for doctrine & opinion in matters morall or speculative , as platonis dogma , &c. and thence is translated to import the judgements of divines given in matters theologicall although delivered with certaintie . and so the using of this word implyeth the subject to have beene doctrinall onely and so delivered . and further the subject matter of this decision being about rules and ceremonies , and the not observation of them , the [ dogma ] is elegantly , and perhaps on purpose , given to these apostolicall canons by way of opposition and contradiction to those that taught and observed such rules , who are said {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in so doing , colossians 2. 20. being led away by the false dogmata , or heterodox theses of false teachers that enjoyned them . and for that other word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} translated [ ordained , ] it plainely notes out but this , that these doctrinall theses were the joynt declared and avowed judgement and conclusions of these ( and so answereth to those other words in their letters ( it seemeth good unto us , being with one accord , &c. ) apostles and elders thus met with one accord agreeing therein , and particularly and unanimously so judging ; and therefore when james gives his judgement hee useth the same word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ( verse 19. of this 15. chap. ) this is my judgement , which being voted and agreed upon by the rest they are called {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . neither doth this argue any act of authoritie that the things here declared to bee observed are indifferent , for some of them come under a morall consideration , and all come under the case of offence . neither doth the language they commend those to them in , sound of that jurisdiction or government intended in the proposition ; for although they seeme to speake as guided infallibly in their resolution , [ it seemed good to us and to the holy ghost ] yet their expressions are carried so as to avoyd jurisdiction , those words , to lay no other burthen , if any , must import this jurisdiction ; but these words , as ludovicus de dieu hath well observed , are ( as they may bee ) taken passively , therein agreeing with the syriack translation ; it seemed good to and the holy ghost , that no other burthen bee laid on you , that whereas these teachers of the circumcision had gone about by their doctrine to bind the law of moses upon mens consciences , and to put on them a burthen too heavy for them to beare , as peter speakes vers . 9. and had taught this to bee the commands of christ and his apostles , and the judgement of the church of jerusalem ; they disclaime this , and professe they would have no such burthen put upon them , and that they gave these teachers no such commandement , that is , never delivered or uttered any such doctrine to bee commanded . and if it bee taken actively , yet the declaring it to bee the command of christ is the imposition here intended , for the same words are used of the teachers who yet had not assumed by vertue of an ecclesiasticall authority to impose these things but by way of doctrine , so verse the tenth , why tempt you god to put a yoake upon the necke of the disciples ? vers . 5. and it is well knowne that in the scripture phrase to teach and to declare , though by way of doctrine , and to presse mens consciences with things as the commands of god , is said to bee a binding and imposing a burthen on them . so of the pharisees ( and these were of the sect of the pharisees , of whom , and to whom that was spoken , verse 5. ) it is said , matth. 23. 4. that the pharisees bind heavy burthens and grievous to bee borne , and lay them on mens shoulders ; which is spoken but of a doctrinall declaring and pressing mens consciences with the rigour of the law ; and this is so well knowne to bee the language of the jewes , that it need not bee insisted on . neither doth it follow that if they may lay these burthens by way of doctrine , they may censure for the neglect of them , for every minister in his sermon imposeth those burthens whilst they urge and declare these duties to men , and yet have not power ecclesiastically to censure them , for though it being a command of christ they could not but hold it forth as such and so urge it ; yet not by way of jurisdiction , but with these soft words , which if you observe you doe well . lastly , although these false teachers had subverted their faith , and against their owne light , had avouched their doctrine to bee the doctrine of the apostles , which deserved the highest censure being a sinne so scandalous , yet they proceeded not to censure them by way of admonition or excommunication ( which are acts of government ) but onely do declare their sinne and errour , and give their judgement of it . whereas in the close of the proofe from the church of jerusalem for many congregations to bee under one presbyteriall government , it is asserted whether these congregations bee fixed or not fixed it is all one to the truth of the proposition ; this reason is offered against it . there is this difference , every congregation having elders fixed to it is a church ; for the relation of elders and church is mutuall , acts 14. 23. they ordained elders in every church ; this relation of elders to a church is a speciall distinct relation to that congregation of which they are elders , so as they are not related to other congregations , and these congregations are ecclesiae primae , churches formed up though uncompleat , as being according to our brethrens opinion , members of a more generall presbyteriall church . but if congregations have no fixed officers they are not churches according to their principles . now it makes a great difference as to the truth of the proposition , whether many churches may bee under the government of one , or whether many congregations which to them are no churches may bee under the government of one ? whatsoever our brethren shew of divers congregations to bee under the government of a church presbyteriall , yet they no where shew any one patterne or example in scripture wherein many churches were under the power of one , nay nor where any one church was under the power of another . and lastly , if there were many congregations in jerusalem , having their officers fixed to them , and not in common , then during the time before the dispersion the apostles must bee those officers that were thus fixedly disposed of to those severall congregations , some over one , others over another , as ordinary elders now are . now suppose this number of beleevers to have beene as many thousands as is argued , at 10. or 12000. soules , and these to bee divided into as many congregations as might bee divided to twelve apostles severally to watch over ; or suppose the severall congregations made up of 2000. ( which is an alotment small enough to bee set apart for the paines of two apostles . hereupon great incongruitie doth follow , that apostles are brought to the state and condition and worke of parish ministers , to whom yet it was committed , and inseparably annexed to their office , yea and constituted it , as apostles , to have the care of all churches ; and if when the churches were multiplyed and dispersed into severall countries , they were to have the care of them , then much more when they were in one citie . some of the writers against episcopacie , ( when those that write for it alledg the instance of james abiding at jerusalem , as the bishop of that church ) have judged it a debasing of the apostolicall power to limit it to one diocesan church : but this position doth debase all the apostles at once , much more it makes them not bishops to many churches , but ordinary elders , in that one or two of them perhaps , are over one single church ; yea , and which is yet more incredible , if these churches and their government were like to those under the presbytery , and no materiall difference betweene them and ours , these apostles were in their severall parishes not onely subordinate in their government to the common presbytery of all the apostles , but limited to lesser acts of government , for so the lesser elderships in the churches under the presbyteriall government are confined onely to examine , and admonish , and prepare for the greater presbytery , and therein not enabled to ordaine elders over the congregation , or excommunicate a member : peter and john joyned together were by this principle not enabled to it . and yet if we doe not suppose such a limited government in those severall congregations , here can bee no patterne for the presbyterian government as it is practised . or if otherwise wee should suppose them fixed officers for teaching onely to one of those congregations , and to have no government at all over it , but to bring all to the common presbytery of apostles , that is a greater incongruitie then the former ; for this casts them below the condition of our parish elders , for unto them the greater presbytery doth allow some measure and part of the government , but such a supposition would allow apostles none in their severall congregations . the scripture holds forth that many congregations may be under one presbyteriall government . sect. 1. by particular congregations either first an assembly of christians meeting for worship onely , as to heare , pray , &c. or secondly , an assembly so furnished with officers as fit for discipline having a presbytery , is meant ; in the latter sense , which is that the proofs are brought to confirme , and that that is practised where this government is set up , the proposition is equivalent to such an assertion as this ▪ many presbyteries may bee under one presbyteriall government , as thus , many parochiall presbyteries may bee under one classicall , many classicall , under one provinciall , &c. which is the same as to affirme that one presbytery may bee over another , as the bishops affirme . that one presbyter may bee over another , this is evident , if you assert a presbyteriall government may bee over a congregation that is composed of a presbytery and people : for it cannot bee said to bee over a congregation , if it bee over the people onely , that is not over their presbytery also , for then the presbytery will be independent , and the people under two presbyteries coordinate and not subordinate , which stands not with common reason . sect. 2. this then being the assertion , it is thus argued against . a presbytery over a presbytery , or power over power necessarily implyeth two sorts of presbyteries , or ecclesiasticall jurisdictions , specifically distinct or at least more then numerically . a greater or lesser vary not the kind in a physicall or theologicall consideration , but in a politicall it doth ; hee that hath a greater power then i have , that is a power over my power , a power to order , direct or correct the power i have , this mans power and mine differ as two sorts or kinds of power . and although this superior presbytery bee made up of presbyters sent as commissioners from the congregationall or parochiall presbyteries , yet this hinders not at all but that they may bee thus distinct ; for some cities and townes corporate their officers are sent up , & sit as members of parliament , yet this honorable house hath a power distinct ▪ and superior to that which is in london or yorke , though the superior presbytery bee made up of presbyters from severall congregations , yet it is not made up of presbyteries , it hath the persons materially considered , but not that power formally considered : for as while the parliament sits and certaine burgesses from burrough townes sit as members in it , these townes notwithstanding still retaine all the power those corporations were ever invested with ; so particular congregations whilst some of their elders sit in the classicall presbytery , have elderships or a presbytery still . now that it is very probable the scripture holds not forth two sorts of presbyteries thus specifically distinct , may bee thus argued . sect. 3. first , where the scripture holds forth distinct sorts in any kinde , there will bee found either distinct and proper names and titles , or at least some adjunct or difference added to that which is common or generall ; in the apostles times there were presbyters over presbyters , apostles were superior to prophets , and prophets a distinct order from teachers ▪ therefore in 1 ▪ corinth . 12. god hath set some in the church : first apostles , secondarily prophets , thirdly teachers , after that miracles , then gifts of healings , &c. they have not onely particular names and titles , but speciall notes of distinction added , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , as in genesis 1. where no distinction in names is given , the sunne , moon , and starres of heaven , are all called lights , yet there are termes of difference added , they are called first great lights , and then the greater to rule the day , and the lesser to rule the night . throughout the new testament wee finde this word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but in three places , whereof there is but one that holdeth out the government in hand , and in that place you have the naked word onely without the addition of any such expression , greater , lesser , superiour , inferior , or any kinde of adjunct , that can possibly put a thought in us , of more presbyteries then one . notwithstanding so usefull are peculiar distinct names where there are distinct sorts or kindes of administration , as it is not omitted by any church in their ordinances for government ; in scotland the lowest is termed a consistory , the next a classis or presbytery , the third a provinciall synod , the fourth a generall assembly . the french in these termes , consistories , and colloquel , and synods : so in the episcopall republique there was the like varietie . sect. 4. secondly , as the scriptures hold forth nothing in any title or name to distinguish , no more can wee thence discover any sorts of government different in nature ; for tryall of this , let it bee supposed there is a parochiall or consistorian presbytery for one sort , there is another sort wee call classicall , what scripture gives light by any kinde of reasoning to warrant the setting up one of those above , or over the other ? doe you read anywhere god hath set in his church , first presbyteries , secondarily classes , then consistories ? or is there any thing in the word directing a different composition or constitution in these ? sect. 5. first , for the materiale , the persons that these presbyteries are made up of , are the same ; the consistory hath gifted men set apart to the office of the ministery ; those that are in a classicall presbytery are no otherwise qualifyed , nor indeed doth the scripture require any thing but a presbyteration to qualifie men for any sort , if there were sorts of presbytery . that there is a greater number of presbyters in the one then in the other , this alters not the state in respect of the matter ; for if the number bee competent , that is , so many as two or three may agree , matth. 18. it sufficeth . the honourable house of commons , is to all parliamentary purposes as much a house , when but two or three above forty , as when foure hundred . nor doth this alwayes fall out that all classicall presbyteries have a greater number then some parochiall . scriptures have determined neither how few will constitute a classicall presbytery , nor how many may bee in a parochiall : practice many times maketh them equall . sect. 6. secondly , now for the formale , the uniting of this matter into a consessus or caetus , presbyters become united into a presbytery in the classicall , by having pastorall charges in such a division , whosoever commeth so to be disposed of , hee is no sooner pastor to such a parish , but hee is eo nomine , member of such a classis . the presbyters of a parochiall presbytery are as neerely united and more : they are united in the choyce and call of the same congregation they governe , and united in the whole work of the ministery over the same people ; so that they are not onely fellow governours , but fellow labourers in the same vineyard . there is therefore no just ground for such a distinction or difference between presbytery and presbytery in respect either of the matter or the forme . sect. 7. thirdly , nor thirdly , do wee finde any thing in the scriptures making them , as from different imployments , or functions , to differ ; first , wee pretend and so it is in the proposition , the one is superiour , the other inferiour ; but how can you say the scriptures have made this difference , when there is not a word spoken this way in any place . presbyterian writers themselves in some expressions seem to take away utterly such difference as this ; in one place you shall read the classis can doe nothing , renitente ecclesia , but it is null and invalid ; thus the assertion for discipline , and avouches zepperus , zanchy , and others as of this opinion . the congregation , though but minima ecclesiola , yet may reforme , that is , suspend , excommunicate , &c. renitentibus correspondentiis . so voetius in his theses , & desperata causa papatus , lib. 2. sect. 2. c. 12. surely according to what these reverend divines have expressed , it is hard to bee said , which of these presbyteries hath the greater or superiour power . sect. 8. secondly , the imployment or work of a presbytery is to ordain , excommunicate , suspend , admit members , appoint times for worship and the like . the classicall presbytery reserve ordination , and excommunication to themselves , but the other are left to the parochiall presbytery : thus some presbyterians divide the work . others possibly otherwise . but how can wee affirm any such designment from the scriptures , if you have not two sorts , either in name or nature to bee found there ? and none of these acts or administrations but may bee done by that one the scripture mentioneth , which doubtlesse they may , seeing ordination seemeth to bee specifyed in the text ; if the greater , then doubtlesse the lesser . the pastor in one place is said to exhort , in another to comfort , in another to visit the sicke , this will not warrant distinct sorts of pastors , for there being but one sort spoken of in scriptures , wee must interpret all these severall administrations to belong to that one . sect. 9. it was not found an easie work in this assembly to finde two sorts of elders , teaching , and ruling . notwithstanding all the scripture hath said of these , and in some places , so plaine , as if of purpose to distinguish them ▪ if it bee so hard a matter by scripture light to hold forth two sorts of presbyters , it must needs bee more difficult to finde out two sorts of presbyteries , especially seeing ( as it is generally granted , and this by the presbyterians themselves ) that for above fifty yeeres after christ , and in the apostles times , there was but one kinde of presbytery . sect. 10. it hath been the wisdome of states to keep and preserve the bounds and limits of their judicatures evident , and distinct , and as free from controversie as may bee . if laws and ordinances about matters of m●um and ●uum , and such inferiour claimes should not bee so evident , the authority of these courts will bee in a readinesse to relieve wrongs and injuries through such mistakings . but controversies and clashings about these high and publique interests are no other in the issue then the dividing of a kingdome within it selfe . is man wiser in his generation then jesus christ ? hee is our law-giver , the government is laid upon his shoulders ; hee is the wonderfull counsellor , the prince of peace . and therefore surely though other matters of practice and duty should have obscurity in the rule . yet it is most probable hee hath ordered authority and jurisdiction with the officers and offices , for the managing of it so evident , as not to put us to search in a dark corner for directions . wee cannot bee said to bee cleere in our rule when wee are thus inforced out of one word , and but once used , to raise so many thrones , or formes of government , especially it being foreseen by christ that such is the nature of man as nothing occasions more bitter contention then that lusting which is in us to have authority and jurisdiction over others . sic subscribitur : tho. goodwin , philip nye . jer. burroughes , sidrach sympson . william bridge , william greenhill , william carter . concordat cum originali . adoniram byfield , scriba . notes, typically marginal, from the original text notes for div a92287e-270 matth. 21. 33. beza in 2 cor. ● . ●3 steph. budeus , eu●●ath . mede diatribe . a most familiar explanation of the assemblies shorter catechism wherein their larger answers are broken into lesser parcels, thereby to let in the light by degrees into the minds of the learners : to which is added in the close, a most brief help for the necessary but much neglected duty of self-examination to be daily perused : and to this is subjoined a letter of christian counsel to a destitute flock / by jos. allaine. alleine, joseph, 1634-1668. 1674 approx. 204 kb of xml-encoded text transcribed from 93 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-01 (eebo-tcp phase 1). a26693 wing a974 estc r25230 08801240 ocm 08801240 41878 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a26693) transcribed from: (early english books online ; image set 41878) images scanned from microfilm: (early english books, 1641-1700 ; 1273:6) a most familiar explanation of the assemblies shorter catechism wherein their larger answers are broken into lesser parcels, thereby to let in the light by degrees into the minds of the learners : to which is added in the close, a most brief help for the necessary but much neglected duty of self-examination to be daily perused : and to this is subjoined a letter of christian counsel to a destitute flock / by jos. allaine. alleine, joseph, 1634-1668. westminster assembly (1643-1652). shorter catechism. the last edition corrected and much amended. [5], 164, [11] p. printed for edw. brewster, london : 1674. reproduction of original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of 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most familiar explanation of the assemblies shorter catechism . wherein their larger answers are broken into lesser parcels , thereby to let in the light , by degrees , into the minds of the learners . to which is added , in the close , a most brief help for the necessary , but much neglected duty of self-examination , to be daily perused . and to this is subjoined ; a letter of christian counsel , to a destitute flock . the last edition corrected and much amended . by jos. allaine , late preacher of the gospel at taunton in somerset-shire , a lover of truth and peace . london , printed for edw. brewster at the crane in st. pauls church-yard . 1674. an admonition to the readers . i am not insensible , that this little tract may seem to many , as a thing born out of due time . but they that have their spiritual senses exercised , and have seen and tasted , how jejune , and lifeless , and insipid the more publick exercises of religion somewhere are ; will be easily convinced , that now they are called to double their diligence in family duties . and sith it is the great charge of housholders ( a ) , to teach their children , and their ( b ) , housholds after them , and to ( c ) catechize them in the way wherein they should go ( whereunto the present exigencies , do more than ordinarily oblige them ) it may not seem altogether unseasonable , to have added this plain and familiar help for their assistance . if therefore the earnest calls of your suffering ministers , the dreadful charge of immortal souls , the strict commands of your maker and judg , have engaged you in a resolution to set up this much neglected , but necessary and most beneficial exercise , let me advise you to take this plain method . first , let those under your charge learn the answers in the assemblies catechism , then ask them these little questions drawn from thence , and if they are at a loss , shew them out of which part of the greater answer , they should have made return to the lesser question . and this would be the more effectual , if you did run over all a second time , that they might observe the force of every clause and word in the answer out of the assembly , before you pass to examine them further on . do not put them upon learning the scriptures , till they ean get through all the chatechism , and then examine them , how they can prove such or such a clause in the answer , leaving the order that the scriptures ly in . and as ever you desire to see the happy issue , of this most useful exercise . 1. let it be done solemnly , and appoint stated times for the weekly performing it ; and if through necessity , or negligence , you should omit the season , watch for an opportunity speedily to do it , at least let it be done once the oftner the next week . 2. set to every one his task , according to their several capacities , and be punctual in requiring it , and shew your selves as zealous for the doing of gods work , as you are for your own . but let not the explicatory questions and answers be learnt without book by any , because this would be a needless burden , and they are in effect learnt already by them that can give an account of the catechism it self . this i cannot omit , that it is my fervent desire , that not only the younger , but also the elder sort would become students of the catechism , and ( if able ) commit it to memory . beloved , would you know wherein you might rejoice the soul of your minister , would you do me a pleasure and refresh me in my tribulations for your sakes ? why , herein you may do it . this would be no little pleasure to me , and ( i am sure ) no little profit to you . o the miserable defect of knowledg , even among professors themselves , for want of humility and diligence to commit to memory the principles of religion ? there is a twofold knowledg ; confused and distinct ; the confused knowledg is only to know the quod sit , that there is such or such a thing : and here , too often , many professors rest . the distinct knowledg is , to understand the quid sit , and to be able to give a description of any grace , priviledg , or the like , and the difference of it from any other ; and also the cur sit , or the ground or reason from the scripture , why they do believe such or such a truth : and here men do ( generally ) unhappily fail . beloved , my ambition is , that you should grow in grace , and the knowledg of our lord jesus christ , that you should be clear and distinct in your knowledg , that there should not not be one among you , but should be able to give a good account of his faith from the word of truth . verily , it is no small shame for men of years , under the gospel ( especially for professors , and this when we have yet such easie and excellent helps ) not to be able to prove the main point of our religion from the scriptures , and to give a solid description of faith , repentance , justification , sanctification , effectual calling , and the like ; which will never be done to purpose , except they will learn a catechism . if any think themselves above it , i fear it is from their pride and ignorance : for my part , i profess my self a learner . well , will you learn with me ? why should you not stir up each other , and engage together , that you will set to this work ? o that i might but hear that you would so far gratifie the request of a messenger of christ , and his embassador to you-ward . quest. 1. what is the chief end of man ? ans. mans chief end is to glorifie god , and to enjoy him for ever . q. is mans chief end to seek himself ? a. no. q. is it to enjoy the profits and pleasures of this world ? a. no. q. is it to glorifie god , and enjoy him for ever ? a. yes . q. what do you mean by mans chief end ? a. that which god did chiefly intend , or aim at , in making man ; and which man is chiefly to intend . q. what is mans chief duty ? a. to glorifie god. q. what is mans chief happiness ? a. to enjoy god. q. may a man have another subordinate , or less principal end , besides glorifying , and enjoying god ? a. yes . q. may a man make any thing else his ultimate , or principal end , besides glorifying and enjoying god ? a. no. q. is the glorifying , and enjoying of god , mans subordinate end , or else his ultimate , and chief end ? a. his chief end . q. 2. what rule hath god given to direct us how we may glorifie and enjoy him ? a. the word of god which is contained in the scriptures ( of the old and new testament ) is the only rule to direct us how we may glorifie and enjoy him . q. hath god given any rule to direct us ? a. yes , the scriptures . q. whose word is the scriptures ? a. the word of god. q where is the word of god conteined ? a. in the scriptures . q how are the scriptures divided ? a. into the old and new testament . q. are not the apocryphal books scripture , nor any other , but the books of the old and new testament ? a. no. q. what is the word to be with reference unto us ? a. a rule . q. is any other rule sufficient for our direction ? a. no , this is the only rule . q. can we receive sufficient directions from our own wisdom , or the light of nature , to come to glorifie , and enjoy god ? a. no. q. can we receive sufficient direction from gods works of creation , and providence ? a. no. q. is the scripture a sufficient guide ? a. yes . q. in what do the scriptures direct us ? h. how we may glorifie god , and enjoy him for ever . q. can we never learn then how to glorify god here , or to enjoy him hereafter , without the guidance , and directions of the scriptures ? a. no. q. 3. what do the scriptures principally teach ? a. the scriptures principally teach what man is to believe concerning god , and what god requires of man. q. doth the scripture teach us all matters of faith , or all that we are bound to believe ? a. yes . q. and all matters of practice , or what we are bound to do ? a. yes . q. is not a christian bound to believe any thing , as a point of faith , but what is taught in the scriptures ? a. no. q nor bound to do any thing , as necessary to salvation , but what is taught in the stirptures ? a no. q. 4. what is god ? a. god is a spirit , i finite , eternal and unchangeable , in his being , wisdom , power , holiness , justice , goodness and truth . q is god a man like unto us ? a. no. q. what kind of substance is he then ? a. a spirit . q. is he a corporal , visible substance ? a no. q is he a spirit without body , or bodily parts ? a. yes . q. is be an infinite , or finite spirit ? a. an infinite . q. what do you mean by infinite ? a. without bounds , or limits . q. is god an eternal spirit ? a. yes . q. what is to be eternal ? a. to be from everlasting to everlasting , or without beginning , or end . q is god unchangeable ? a. yes . q. is it proper to god only to be infinite , eternal , and unchangeable ? a. yes . q. are these then incommunicable attributes in god , ( viz. his infiniteness , eternity and unchangeableness ) and such as are not to be found in any creature ? a. yes . q. what is god infinite , eternal , and unchangeable in ? a. in his being , wisdom , power , holiness , justice , goodness and truth . q may a creature be wise , holy , just , good and true ? a. yes . q. are wisdom , power , holiness , &c. proper to god only ? a. no. q. are these communicable attributes then ? a. yes . q. but are they in the same manner in the creatures as in god ; a. no. q. is any creature infinite , eternal , or unchangable in being , wisdom , power , &c. a. no. q. is god infinite in being ? a. yes . q. doth he fill all things , and all places ? a. yes . q. but is he not besides his general and essential presence , which is equally every-where , by a special , and gracious presence amongst his people ? a. yes . q. and by a special manifestation of his presence in heaven ? a. yes . q. is god infinite in his wisdom ? a. yes . q. is there any thing that god is ignorant of ? a. no. q. doth he know our very hearts and thoughts ? a. yes . q. is god infinite in power , or almighty ? a. yes . q. is nothing too hard for him ? a. no. q. is god infinite in holiness ? a. yes . q. does he love , or allow of sin ? a. no. q. is god infinite in justice ? a. yes . q. is there any thing unjust that god doth ? a. no. q. is he just in all his decrees , actions , and dispensations ? a. yes . q. is god infinite , eternal , and unchangable in goodness ? a. yes . q. is he good in himself , and is all goodness from him ? a. yes . q. is god infinite in his truth ? a. yes . q. can he erre , or be deceived ? a. no. q. and is god eternal and unchangable , as well as infinite , in his being , wisdom , power &c. a. yes . q. 5. are there more gods than one ? a. there is but one only , the living and true god. q. is there a god ? a. yes . q. are there many false gods ? a. yes . q were not the heathen-idols gods ? a. no. q. is there but only one true god ? a. no. q. and is he the living god ? a. yes . q. 6. how many persons are there in the god-head ? a. there are three persons in the godhead , the father , the son , and the holy ghost ; and these three are one god , the same in substance , equal in power and glory . q are there many persons in the godhead ? a. yes . q. how many ? a. three . q. do all these three persons subsist in the same essence , or god-head ? a. yes . q. are there three god-heads ? a. no. q. which of these three persons was made man for us , and became our redeemer ? a. the son. q. is the son god as well as the father ? a. yes . q. is the holy ghost god ? a. yes . q. are there three gods then ? a. no but one , and the same . q. what are these the same in , in personal properties ? a. no. q. in what then ? a. in substance , or essence . q. is one of these persons greater than the other ? a. no. q. are they equal ? a. yes . q. what are they equal in ? a. in power , and glory . q. 8. what are the decrees of god ? a. the decrees of god are his eternal purpose according to the counsel of his will , whereby , for his own glory , he hath fore-ordained whatsoever comes to pass . q. what hath god fore-ordained in his decrees ? a. whatsoever comes to pass . q. doth nothing come to pass , but what , and when , and how god hath fore ordained in his decrees ? a. no. q. to what end hath god fore-ordained whatsoever comes to pass ? a. for his own glory . q. doth nothing come to pass but god intends his glory by it ? a. no. q. of what date is the purpose of gods decree ? a. it is eternal . q. what did god take up his decrees for , was he moved thereto by his creatures , or by any thing in or with him ? a. no. q. did he decree all things meerly according to the counsel of his will ? a. yes . q. how doth god execute his decrees ? a. god executeh his decrees in the works of creation and providence . q. how manifold are the works of god ? a. twofold , of creation and providence . q. are the works of creation , and providence , the execution of his eternal decrees ? a. yes . q. doth god do nothing in the works of creation , and providence , but what he from eternity decreed ? a. no. q. 9. what is the work of creation ? a. the work of creation is gods making all things of nothing , by the word of his power , in the space of six days , and all very good . q. whose work is the work of creation ? a. gods. q. what is it to create ? a. to make of nothing . q. can none create , or make a thing of nothing , but god ? a. no. q. what did god make in the creation ? a. all things . q. of what did he make them ? a. of nothing . q. by what did he make them ? a. by the word of his power . q. in what time did he make them ? a. in the space of six days . q. of what quality did he make them ? a. all very good . q. 10. how did god create man ? a. god created man male and female after his own image , in knowledge , right●ousness , and holiness , with dominion over the creatures . q. who created man ? a. god. q. of what kind did he create him ? a. male , and female . q. what mean you by male , and female ? a. man , and woman . q. after what image or likeness did he create them ? a. after his own image . q. wherein did the image of god on man c●n●●t ? a. in knowledge , righteousness and holiness , and dominion over the creatures . q. which was the internal part of gods image ? a. knowledge , righteousness , and holiness . q. which the external ? a. dominion over the creatures . q. did god make man in a state of sin , or holy , and righteous ? a. holy , and righteous . q. 11. what are gods works of providence ? a. gods works of providence are his most holy , wise , and powerful preserving , and governing all his creatures , and all their actions . q. is there a providence ? a. yes . q. which are the parts of gods providence ? a. preserving , and governing all things . q. what things doth god preserve , and govern in his providence ? a. all his creatures . q. what even the least , yea and the worst , and the most casual ? a. yes . q. is there nothing then but gods providence doth reach to it ? a. no. q. in what doth god preserve and govern all his creatures ? a. in all their actions . q. is there any thing that doth need his preservation ? a. no. q. is there any thing that is not under his government ? a. no. q. after what manner doth god preserve and govern all his creatures ? a. holily , powerfully , wisely . q. is there wisdom in all gods providences ? a. yes . q. is there no sin nor unrighteousness in gods providences ? a. no. q. 12. what special act of providence did god exercise towards man in the estate wherein he was created ? a. when god created man , he entred into a covenant of life with him , upon condition of perfect obedience : forbidding him to eat of the tree of knowledg of good and evil , upon pain of death . q. when god created man , what did he do with him ? a. he entered into a covenant with him . q. into what covenant ? a. a covenant of life . q. why do you call it a covenant of life ? a. because in this covenant god promised eternal life . q. how many covenants hath god made with man ? a. two , the covenant of works , and the covenant of grace . q. which of these was the covenant , which god entered into first with man , when he was created ? a. the covenant of works . q. did god promise life to man upon any condition on his part ? a. yes . q. what was the condition of this covenant ? a. works , or obedience . q. why was the first covenant called a covenant of works ? a. because works or obedience , was the alone condition of this covenant . q. what special command did god give to man , for the tryal of his obedience ? a. he forbad him to eat of the tree of knowledge , of good , and evil . q. why was the forbidden tree , called the tree of knowledge , of good , and evil . a. because thereby man came to know good , and evil ; good by the loss of it , and evil by the feeling of it . q. under what penalty did god forbid him to eat ? a. upon pain of death . q. 13. did our first parents continue in the state wherein they were created ? a. our first parents , being left to the freedom of their own will , fell from the estate wherein they were created , by sinning against god. q. did our first parents fall ? a. yes . q. from what did they fall ? a. from the estate wherein they were created . q what estate was that ? a. a holy , and happy estate . q what did they fall by ? a. by sinning against god. q. who fell from the estate wherein they were created ? a. our first parents . q. what were they forced to sin ? a. no. q. was it by the voluntary abuse of their own free wil● ? a. yes . q. had man free willi nthe state of innocency , till he sinned it away ? a. yes . q. were not our first parents confirmed in the state of innocency ? a. no. q. 14. what is sin ? a. sin is any want of conformity unto , or transgression of the law of god. q. what is the rule which sin is an offence against ? a. the law of god. q. what is meant by the law of god ? a. the whole word of god ps. 119. 7. q. how many ways may we offend against the law of god ? a. by coming short of it , or transgressing against it . q. is any want of conformity to the law , or coming short of it , a sin ? a. yes . q. is any transgressing of it a sin ? a. yes . q. what is it to transgress the law ? a. to pass the bounds that the law sets . q. what do you mean by conformity to the law ? a. agreeableness , or suitableness to it . q is any want of agreeableness to the law a sin ? a. yes . q. what ? if we come short of it in the least ? a. yes . q doth want of conformity to the law , take in original sin , and sins of omission ; and transgressing of the law , sins of commission ? a. yes . q. is nothing sin , but what is against gods law ? a. no. q. is the law the rule then by which we may know what is duty , and what is sin ? a. yes . q. 15. what was the sin whereby our first parents fell from the estate wherein they were created ? a. the sin whereby our first parents fell from the state wherein they were created , was their eating the forbidden fruit . q. what did our first parents fall by ? a. by sin . q. by what sin ? a. eating the forbidden fruit . q. 16. did all mankind fall in adams first transgression ? a. the covenant being made with adam not only for himself , but for his posterity , all mankind descending from him by ordinary generation , sinned in him , and fell with him in his first transgression . q. who sinned with adam , and fell with him ? a. all mankind . q. what did christ sin in him , and fall with him ? a. no , but only all mankind that descended from him , by ordinary generation ? q. who of all mankind had an extraordinary generation ? a. jesus christ. q. in what transgression of adam did all mankind sin in him , and fall with him ? a. in the first transgression . q. did they sin in him in all the transgressions that ever he committed ? a. no. q. with whom was the covenant made ? a. with adam . q. was it made with him for himself ? a. yes . q. for himself only ? a. no. q. for whom was it made with him besides himself ? a. for all his posterity . q. is this the reason , why all mankind sinned in adam , and fell with him , because the covenant was made with him , not only for himself , but for all his posterity ? a. yes . q. 17. into what estate did the fall bring mankind ? a. the fall brought mankind into an estate of sin and misery . q. what brought mankind into the estate of sin and misery . a. the fall . q. whom did it bring into an estate of sin and misery ? a. all mankind . q. is all mankind by nature in a state of sin ? a. yes . q. is any man without sin ? a. no. q. is misery the consequence of sin ? a. yes . q. 18. wherein consists the sinfulness of that estate whereinto man fell ? a. the sinfulness of that estate whereinto a man fell , consists in the guilt of adams first sin , the want of original righteousness , and the corruption of his whole nature , which is commonly called original sin , together with all actual transgressions which proceed from it . q. doth the sinfulness of man consist in the guilt of original sin ? a. yes . q. and in the guilt of actual transgressions , which proceed from these ? a. yes . q. how many sorts of sin be there then in which the sinfulness of that estate , into which man fell , doth consist ? a. two , original , and actual . q. wherein consists original sin ? a. in three things , as 1. the guilt of adams first sin . 2. the want of original righteousness . 3. the corruption of the whole nature . q. what is guilt ? a. a binding over to punishment . q. are we guilty of adams sin ? a. yes . q. of what sin of adams ? a. of his first sin . q. is the guilt of adams first sin , part of original sin ? a. yes . q. what do you mean by original righteousness ? a. that holiness , and righteousness , that m●n was at first created in . q. is man born with the image of god upon him , in holiness , and righteousness ? a. no. q. doth he want then that first righteousness in which he was created ? a. yes . q. is mans nature corrupted ? a. yes . q. how much of his nature ? a. his whole nature . q what is he all over defiled , and corrupted in every part , and in every faculty of soul , and body ? a. yes . q. by what is man so universally corrupted ? a. by original sin . q. what is the guilt of adams first sin , want of original righteousness , and corruption of mans whole nature , commonly called ? a. original sin . q. why is it called original sin ? a. because it is the sin that we have from our very birth , and original , or the beginning of our being . q. is man guilty of actual sin besides his original ? a. yes . q. what is actual sin ? a. that which proceeds from original . q. do all actual transgressions , or sins of our lives , proceed from original , or that of our natures ? a. yes . q. 19. what is the misery of that estate whereinto man fell ? a. the misery of that estate whereinto man fell is , that all mankind by their fall , lost communion with god , are under his wrath and curse , and so made liable to all miseries in this life , to death it self , and to the pains of hell for ever . q. what hath man lost ? a. communion with god. q. what do you mean by communion with god ? a. fellowship , and friendship with god. q. is this lost by the fall ? a. yes . q. doth part of mans misery by his fall consist in his loss ? a. yes . q. what is man brought under by the fall ? a. under gods wrath , and curse . q. is man in the favour of god since the fall ? a. no. q. is there an enmity bred between god and man by the fall ? a. yes . q. what is the fruit of gods wrath upon man ? a. his curse . q. is man since the fall under the blessing of god ? a. no. q. what are the parts of this curse ? a. all misery in this life , death it self , and the pains of hell for ever . q. what is man made liable to in his life-time by the fall ? a. all miseries of this life . q. what is he liable to at the end of this life ? a. death it self . q. doth mans misery end with his life ? a. no. q. what is he made liable unto after this life ? a. the pains of hell. q. how long ? a. for ever . q. what are all the miseries of this life , and the pains of death , and hell , the fruit of the fall ? a. yes . q. what is it that hath brought us to lose communion with god , to be under his wrath and curse ? &c. a. the fall . q. whom hath the fall brought into this miserable condition ? a. all mankind . q. 20. did god leave all mankind to persih in the state of sin and misery ? a. god having out of his meer good pleasure from all eternity , elected some to everlasting life , did enter into a covenant of grace , to deliver them out of the estate of sin and misery , and to bring them into an estate of salvation by a redeemer . q. must all mankind unavoidably perish in their sins , and misery ? a. no. q. doth he save all from their sins , and misery ? a. no. q. whom doth he save ? a. only the elect. q. what do you mean by the elect ? a. those whom god hath chosen to everlasting life . q. hath god elected any ? a. yes . q. hath god elected all ? a. no , but only some . q. what hath god chosen or elected them unto ? a. to everlasting life . q. what was the reason of gods chusing , or electing them ? a. his meer good pleasure . q. was it for no desert of theirs that they were chosen ? a. no. q. when did god chuse , or elect them ? a. from all eternity . q. what did god do for his elect , to accomplish his decree touching their salvation ? a. he entered into covenant with them . q. what covenant did god establish with the elect , to bring about their salvation ? a. the covenant of grace . q. could not the salvation of the elect be brought about by the covenant of works ? a. no. q. what did god make a new covenant then ? a. yes . q. why is it called the covenant of grace ? a. because in this covenant , god doth most especially manifest his free , and undeserved grace or favour . q. what doth god promise to deliver the elect out of in the covenant of grace ? a. out of the estate of sin and misery . q. what doth god promise to bring them into , in the covenant of grace ? a. into a state of salvation . q. how doth he promise to do this ? a. by a redeemer . q. doth the covenant of grace find the elect in a state of sin and misery ? a. yes . q and doth it put them into a state of salvation ? a. yes . q. 21. who is the redeemer of the elect ? a. the only redeemer of gods elect , is the lord jesus christ , who being the eternal son of god , became man , and so was , and continueth to be god and man in two distinct natures , and one person for ever . q. what is the name of our redeemer ? a. jesus christ. q. why is he called jesus ? a. because he is a saviour . q. why christ ? a. because he is anointed to the offices of a prophet , priest and king , which persons were usually anointed under the law. q. what relation doth christ stand in to us ? a. he is our redeemer . q. what is it to redeem ? a. by price , or power to save any from bondage , or misery . q. did christ thus redeem us ? a. yes . q. who is christ the redeemer of ? a. of gods elect. q. whose son was christ ? a. the son of god. q. what kind of son ? a. his eternal son. q. are there any other sons of god besides christ ? a. yes . q. is there any other eternal son ? a. no. q. is the son of god eternal , in respect of his manhood , or only in respect of his godhead ? a. in respect of his godhead . q. what did the eternal son of god beco methat he might be our redeemer ? a. he became man. q. was christ god , or man ? a. both god , and man. q. how many natures be there in christ ? a. two , his godhead , and his manhood . q. was christ god , and man here upon the earth ? a. yes . q. doth he continue to be man , as well as god , now he is in heaven ? a. yes . q. are there two distinct persons in christ ? no. q. are there two distinct natures in christ ? a. yes . q. are not these two natures in christ confounded , nor compounded ? a. no , they are distinct . q. how long doth christ continue god , and man in two distinct natures , and one person ? a : for ever . q. 22. how did christ , being the son of god , become man ? a. christ the son of god became man , by taking to himself a true body , and a reasonable soul , being conceived by the power of the holy ghost , in the womb of the virgin mary , and born of her , yet without sin . q. what did christ take to himself ; when he became man ? a. a true body , and reasonable soul. q. are these the necessary parts of a true man ? a. yes . q. did christ take to himself a phantastical body , i.e. only the shape and appearance of a body ? a. no , a true body . q. did christs divine nature enliven , and actuate his body in stead of a soul ? a. no. q. had christ a reasonable soul , such as men have , as well as a true body ? a. yes . q. was he conceived in an ordinary way as others be ? a. no. q how was he conceived then ? a. by the power of the holy ghost . q. in whose womb ? a. in the womb of the virgin mary . q. was he made of her substance , and born of her ? a. yes . q. was he born in sin as others be , or without sin ? a. without sin . q. 23. what offices doth christ execute as our redeemer ? a. christ as our redeemer , executeth the offices of a prophet , of a priest , and of a king , both in his estate of humiliation and exaltation . q. doth christ carry on the work of our redemption , in the execution , or discharge of his several offices ? a. yes . q. how many are the offices of christ ? a. three , viz. of a prophet , of a priest , and of a king. q. how manifold was the state of christ ? a. twofold , of humiliation , and exaltation . q. which estate was christ in here upon the earth ? a. the estate of humiliation . q. what estate is christ now in in heaven ? a. the estate of exaltation . q. in which of these estates doth christ execute , or carry on these offices of a prophet , priest , and king ? a. in both . q. did christ ex●cute these offices , when he was here upon earth ? a. yes . q. doth he cease to execute them now he is in heaven ? a. no. q. 24. how doth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in revealing to us by his word and spirit the will of god for our salvation . q. who doth execute for us the office of a prophet ? a. christ. q. what doth christ reveal to us as a prophet ? a. the will of god : q. what doe you mean by revealing ? a. making known to us . q. for what end doth christ reveal the will of god to us ? a. for our salvation . q. by what means doth he reveal the will of god to us ? a , by his word , and spirit . q. is his word the outward means ? a. yes . q. is the spirit the inward means ? a. yes . q. is the word alone sufficient without the help of the spirit , to make a saving discovery of the will of god unto us ? a. no. q. may we expect that the spirit will discover to us the will of god without the word ? a. no. q. what , must the vvord and spirit go together then ? a. yes . q. is there any thing necessary to our salvation that christ hath not revealed , or made known to us ? a. no. q. to which of christs offices doth it belong to reveal , or make known to us the will of god ? a. to his prophetical office. q. 25. how doth christ execute the office of a priest ? a. christ executeth the office of a priest in his once offering up of himself a sacrifice to satisfie divine justice , and reconcile us to god , and in making continual intercession for us . q. who doth execute for us the office of a priest ? a. christ. q. is christ our only high priest ? a. yes . q. what be the parts of christs priestly office ? a. they are two , viz. his offering himself a sacrifice , and his making intercession . q. what did he offer up as a priest to god ? a. himself . q. in what way did he offer up himself ? a. as a sacrifice . q. was he offered up by some other against his own will. a. no. q. did he of his own accord offer up himself ? a. yes . q. what , was christs body and soul the sacrifice that was offered up ? a. yes . q. was the cross the altar on which he offered himself a sacrifice ? a. no. q. was his divine nature the altar that sanctified the gift of the humane nature , and made it an acceptable sacrifice for the end for which it was offered ? a. yes . q. how often did christ offer up himself a sacrifice ? a. only once . q. is he to be offered up no more ? a. no. q. was his sacrifice , and oblation finished at his death ? a. yes . q. to what end did christ offer up himself a sacrifice ? a. to satisfie divine justice . q. and for what else ? a. to reconcile us to god. q. what do you mean by divine justice ? a. the justice of god. q. what do you mean by reconciling us to god ? a. making god and us friends . q. is christs once offering up of himself , sufficient for these ends ? viz. to satisfie gods justice and make god and us friends ? a. yes . q. what doth christ do for us as a priest , besides his offering up himself as a sacrifice ? a. he maketh intercession for us . q. what do you mean by christs making intercession for us ? a. his praying , and making request to god for us . q. is christs intercession part of his priestly office , as well as his oblation , or offering up himself a sacrifice ? a. yes . q. did christ interceed for us on earth ? a. yes . q. doth be continue to make intercession for us now he is in heaven ? a. yes . q. doth he interceed for us , by presenting his sacrifice , and merits for us before his father ? a. yes . q. and by presenting his will before his father for us ? a. yes . q. doth he not pray for us vocally then ? a. no. q. but vertually ? a. yes . q. hath he finished his intercession , together with his sacrifice ? a. no. q. to which of christs offices doth it belong to offer sacrifices , and make intercession for us ? a. to his priestly office . q. 26. how doth christ execute the office of a king ? a. christ executeth the office of a king , in subduing us to himself , in ruling and defending us , and restraining and conquering all his and our enemies . q. who is the king of the church ? a. christ. q. doth christ execute his kingly office towards his people ? a. yes . q. and towards his enemies ? a. yes . q. how towards his people ? a. first in subduing them to himself , and then in ruling , and defending them . q. do we submit to christ of our own accord ? a. no. q. are we by nature enemies to him ? a. yes . q. is he fain to subdue us by his kingly power , before we become his peculiar people ? a. yes . q. to whom doth christ subdue us ? a. to himself . q. are all true believers then christs subjects , and he their king ? a. yes . q. and is the church christs kingdome in an especial manner ? a. yes . q. doth christ leave us to our own care after he hath once subdued us ? a. no. q. doth he rule , and govern his people as a king doth his subjects ? a. yes . q. doth he rule them by his laws , and spirit , and officers , and discipline ? a. yes . q. doth it then belong to christs kingly office , to ordain laws , wake officers , and appoint the use of censures for his church ? a. yes . q. what doth christ do as a king with reference to his enemies ? a. restrain them , and conquer them . q. are his enemies ours , and ours his ? a. yes . q. whom of our enemies doth christ restrain and conquer ? a. all. q. what sin , satan , death , wicked men , the world , and all ? a. yes . q. will he suffer his , and our enemies to do what they list with us ? a. no , he will restrain them . q. will he leave us to shift for our selves ? a. no. q. will he suffer any of our enemies finally to prevail against us ? a. no. q. will he conquer them all at last ? a. yes . q. to which of christs offices doth it belong to subdue , and govern us , and to restrain , and conquer our enemies ? a. to his kingly office. q. 27. wherein consists christs humiliaiion ? a. christs humiliation consists in his being born , and that in a low condition , made under the law , undergoing the miseries of this life , the wrath of god , and the cursed death of the cross , in being buried , and continuing under the power of death for a time . q. wherein be the four steps of christs humiliation ? a. in his birth , life , death , and after death . q. what was the first step of christs humiliation : a. his being born. q. in what condition was he born ? a. in a low condition . q. under what was christ made ? a. under the law. q. was this part of christs humiliation , to be born , and that in a low condition too , and made under the law ? a. yes . q. what did christ undergo in the course of his life ? a. the miseries of this life . q. and was this another step of his humiliation ? a. yes . q. and what did he undergo in the close of his life ? a. the wrath of god , and cursed death of the cross. q. did christ die an ordinary , natural death ? a. no. q. what kind of death did he die ? a. the death of the cross. q. what death was that ? a. a cursed death . q. was it not a most shameful , and painful death withal ? a. yes . q : and did gods wrath as well as his curse light upon christ at his death ? a. yes . q. and was his suffering of death another step of his humiliation ? a. yes . q. how was christ humbled after death ? a. in his being buried , and remaining under the power of death . q. did christ immediately rise again ? a. no. q. for how long did he remain under the power of death ? a. for a time . q. not for ever ? a. no. q. 28. wherein consists christs exaltation ? a. christs exaltation consists in his rising again from the dead on the third day , in ascending up into heaven , in sitting at the right hand of god the father , and in coming to judge the world at the last day . q : which be the four steps of christs exaltation ? a. his resurrection , ascension , session at the right hand of god , and coming to judgement . q. did christ rise again ? a. yes . q. whence did he arise ? a. from the dead . q. when did he arise ? a. on the third day . q. whither did he ascend ? a. up into heaven . q. where doth he sit ? a. at the right hand of god the father . q. what mean you by sitting at gods right hand ? a. his being exalted to chief honour , power , and favour with god : as princes do set them whom they highly love , and favour at their right hand , as i kings 2. 19. q. shall be come again ? a. yes . q. to what end ? a. to judge the world. q who shall be the judge at the last judgement ? a. christ. q. whom shall be judge ? a. the world. q. when shall be judge them ? a. at the last day . q. was christ exalted at his resurrection , ascension , and session at gods right hand ? a. yes . q. and shall he be farther exalted in his coming to judgement ? a. yes . q. is christs divine nature capable of a real exaltation ? a. no. q. was that exalted onely declaratively ? a. yes . q. was his humane nature exalted not only declaratively , but really ? a. yes . q. 29. how are we made partakers of the redemption purchased by christ ? a. we are made partakers of the redemption purchased by christ , by the effectual application of it to us , by his holy spirit . q. by whom is redemption purchased ? a. by christ. q. by whom is redemption applied ? a. by his holy spirit . q. what do you mean by the applying redemption to us ? a. making it ours . q. must there be a work of the spirit then in us , without which christs work for us cannot be available , or made ours ? a. yes . q. can we no other way be made partakers of christs redemption , but by the spirits application ? a. no. q. what kind of applications is that which the spirit makes ? a. an effectual application . q. cannot the minister do it effectually , without the spirit ? a. no. q. 30. how doth the spirit apply to us the redemption purchased by christ ? a. the spirit applieth to us the redemption purchased by christ by working faith in us , and thereby uniting us to christ in our effectual calling . q. what doth the spirit work in us in order to the applying of christs redemption to us ? a. he works faith in us . q. can we believe of our selves ? a. no. q. will not the word of it self work faith in us without the spirit ? a. no. q. no● the spirit ordinarily without the word ? a. no. q. what doth the spirit do for us by faith ? a. he doth thereby unite us to christ. q. are believers then united to christ ? a. yes . q. by whom ? a. by the spirit . q. by what ? a. by faith. q. when is it that the spirit works faith in us , and by faith unites us unto christ ? a. in our effectual calling . q. 31. what is effectual calling ? a. effectual calling is the work of gods spirit , whereby , convincing us of our sin and misery , inlightning our minds in the knowledge of christ , and renewing our wills , he doth perswade and enable us to embrace jesus christ , freely offered to us in the gospel . q. what kind of calling is it that is here described , a common , external , and ineffectual calling ? a. no. q. a saving , internal , and effectual calling ? a. yes . q. may men be externally called by the ministry of the word , and yet not effectually , and savingly called ? a. yes . q. whose work is effectual calling ? a. the work of gods spirit . q is effectual vocation then the proper work of the spirit , as our redemption is the proper work of christ ? a. yes . q. what is the first thing the spirit doth for men in effectual calling ? a. he doth convince them . q. what doth he convince them of ? a. of their sin , and misery . q. what do you mean by convincing them of their sin , and misery ? a. making them feeling to know what a sinful , miserable , and undone condition they are in . q. are none effectually called but they that have been some way or other convinced of their sin , and misery ? a. no. q. what doth the spirit do for the elect , after he hath shewed them soundly their sin , and misery ? a. he doth farther enlighten their minds . q. have all that be effectually called their minds enlightened with saving knowledge ? a. yes . q. is gross ignorance then a certain sign of one that remains uncalled , and unconverted ? a. yes . q. to the knowledge of whom doth the spirit lead the convinced sinner ? a. to the knowledg of christ. q. is it sufficient to our effectual calling to have our minds enlightened and changed from ignorance to knowledg ? a. no. q. must there be a change upon our wills too ? a. yes . q. what then doth the spirit do farther for the sinner when he hath enlightened his mind ? a. he doth renew his will. q. do the wills of men remain unchanged , when they are effectually called ? a. no. q. are there new inclinations then in the wills of those that are effectually called , that they love the good that they hated before , and bate the evil that they loved before ? a. yes . q. why doth the spirit convince us of our sins , enlighten our minds , and renew our wills ? a. that he may perswade and enable us to embrace jesus christ. q. doth he no more then perswade our wills ? a. he doth also enable us . q. are not we able of our selves to embrace christ though he be offered to us ? a. no. q. are we as unwilling , as unable to embrace jesus christ ? a. yes . q. who is it that perswadeth us , and enableth us , and makes us willing ? a. the spirit . q. doth the upshot of our effectual calling consist in answering christ's call , and embracing him ? a. yes . q. is christ offered to us sinners then ? a. yes . q. where ? a. in the gospel . q. how is christ offered to them ? a. freely . q. 32. what benefits do they that are effectually called partake of in this life ? a. they that are effectually called do in this life partake of justification , adoption , sanctification , and the several benefits which in this life do either accompany or flow from them . q. what do you mean by justification ? a. making of us righteous , or guil tless . q. what by adoption ? a. a making of us children . q. what by sanctification ? a. making us holy . q. who are they that partake of justification , adoption , and sanctification ? a. all they that are effectually called . q. are no others justified , sanctified , and adopted , but only they that are effectually called ? a. no. q. when do they partake of these benfits of justification , adoption , and sanctification ? a. in this life . q. and do they partake of any other benefits ? a. yes . the benefits that do accompany , or flow from justification , adoption and sanctification . q. 33. what is justification ? a. justification is an act of gods free grace , wherein he pardoneth all our sins , and accepteth us as righteous in his sight , only for the righteousness of christ imputed to us , and received by faith alone . q. whose act is justication ? a. gods. q : is it because of something in us moving him thereunto that he doth justifie us ? a. no. q what is the moving cause then of our justification ? a. gods free grace . q. what doth god do for us in justifying us ? a. pardon our sins . q. what sins ? a. all our sins . q. what else doth he do for us in justifying us ? a. accepts as righteous q. how ? in the sight of men , or of god ? a. in the sight of god. q. doth then the justification of a sinner lie in gods pardoning of his sin , and accepting of his person as righteous ? a. yes . q. for what is it that god doth pardon and accept us as righteous ? a. for the righteousness of christ : q. is it not for some merits , or satisfaction of ours , in part at least , that god doth pardon our sins , and accept us righteous ? a. no , but [ only ] for the righteousness of christ. q. what is necessary on gods part for making this righteousness of his , ours ? a. his imputing it to us . q. what do you mean by his imputing righteousness to us ? a. his accounting it ours . q. what is necessary on our part to the making of this righteousnesse of christ ours ? a. our receiving it . q. how is this righteousness received by us ? a. by faith. q. are we not justified by our works then ? a. no. q. but by faith alone ? a. yes . q. how and why by faith alone ? a. as that grace which alone receiveth the righteousness of christ. q. 34. what is adoption ? a. adoption is an act of gods free grace , whereby we are received into the number , and have a right to all the priviledges of the sons of god. q. whose act is adoption ? a. gods. q. what doth move him to adopt us ? any desert of ours ? a. no. q. what then ? a. his free gree . q. are we not by nature children of god. a. no : but children of wrath . q. what doth god do for us in adoption ? a. receive us into the number of children , and give us a right to all the priviledges of children . q. are there any special priviledges belonging to gods children ? a. yes . q. and have we a right to all those by adoption ? a. yes . q. 33. what is sanctification ? a. sanctification is the work of gods free grace ? whereby we are renewed in the whole man after the image of god , and are enabled more and more to die unto sin , and live unto righteousness . q. are we able to renew or satisfie our selves ? a. no. q. whose work is it then to sanctifie us ? a. the work of the spirit . q. can none but he sauctifie us ? a. no. q. can we merit , or deserve it at his hands , that he should do it for us ? a. no. q. what doth move him then to sanctifie us ? a. free grace . q. what do you mean by gods free grace ? a. his free and undeserved favour . q. what is done for us in sanctification ? a. we are renewed . q. wherein are we renewed by sanctification ? a. in the whole man. q. is it enough to be renewed in some part ? a. no. q. must it be a total and universal renovation then ? a. yes . q. after what image , or pattern are we renewed in sanctification ? a. after the image of god. q. what is it it to be made new after the image of god ? a. to be made like to him in knowledg , righteousness , and holiness . q. is none truly sanctified , but he that is quite changed and become a new man ? a. no. q. you have described the habit of sanctisication , which lies in being renewed in the whole man after the image of god : wherein stands the exercise of sanctification ? a. in dying to sin , and living to righteousness . q. do those that are truly sanctified live in their sins ? a. no. q. do all that are truly sanctified , mortifie their sins , or die to them ? a. yes . q. is mortification , or dying to sin , a necessary part of sanctification ? a. yes . q. what is it to live unto righteousness ? a. as living trees to bring forth the fruits of righteousness , or good works . q. do all they that are truly sanctified not only abstain from , and mortifie sin ; but also bring forth the fruits of righteousness or good works ? a. yes . q. is vivification or living to righteousness , a necessary part of the exerc se of sanctification ? a. yes . q. are we perfectly sanctified or renewed at once ? a. no. q. are we by degrees then more and more enabled to die unto sin by sanctification , and live unto righteousness ? a. yes . q. 35. what are the benefits which in this life do accompany or flow from justification , adoption , and sanctification ? a. the benefits which in this life do accompanyy or flow from justification , adoption , and sanctification , are assurance of gods love , peace of conscience , joy in the holy ghost , encrease of grace , and perseverance therein to the end . q. are there any benefits which flow from justification , adoption , and sanctification ? a. yes . q. how many are they ? a. five , viz. 1. assurance of gods love . 2. peace of conscience . 3. joy in the holy ghost . 4. increase of grace . 5. perseverance therein to the end . q. whence doth assurance of gods love , peace of conscience , joy in the holy ghost , &c. flow ? a. from our justification , adoption , and sanctification . q. what can none have assurance of gods love , nor true peace , or joy , but they that are truly justified and sanctified ? a. no. q. what is it a false peace and comfort then that men have while they remain unsanctified ? a. yes . q when do these benefits flow from justification , adoption ond sanctification ? a. in this life . q. may one that is truly justified and sanctified have assurance of gods love in this life ? a. yes . q. and from thence peace of conscience , and joy in the holy ghost also ? a. yes . q. which of these benefits do flow from the sense and sight of our justification , adoption , and sanctification ? a. assurance of gods love , peace of conscience , and joy in the holy ghost . q. which of them do flow from the being of justification , adoption , and sanctification ? a. increase of grace , and perseverance therein to the end . q. is it requisite to the getting of peace and assurance , that we get the sight and sense of our justification and sanctification ? a. yes . q. may a man that is truly justified , and sanctified , be without assurance , peace , and joy , ( at least for a time ) if he bave not the sense of his justification and sanctification ? a. yes . q. do increase of grace , and perseverance therein to the end , necessarily flow from justification , adoption , and sanctification ? a. yes . q. what do all then that are truly sanctified increase in grace , and persevere therein to the end ? a. yes . q. do they always actually , and sensibly increase ? a. no. q. are they always of a growing disp sition , and desirous to grow ? a. yes . q. and do they actually grow at some time or other if there be time , and opportunity ? a. yes . q , is it consistent with grace to rest satisfied in present attainments , and not to desire and reach out after a farther growth ? a. no. q. do none that are truly justified and sanctified fall away totally and finally ? a. no. q. 37. what benefits do believers receive from christ at death ? a. the souls of believers are at their death made perfect in holiness , and do immediateely pass into glory , and their bodies being still united to christ , do rest in their graves till the resurrection . q. do the benefits and priviledges of believers end with their lives ? a. no. q. what benefits have they in respect of their souls at death ? a. they are made perfect in holiness , and do immediately pass into glory . q. what benefit have they in respect of their bodies at death ? a. they are still united to christ , and do rest in their graves until the resurrection . q. are believers made perfect in this life ? a. no. q. when are they made perfect ? a. at death . q. what are they th●n made perfect in ? a. in holiness . q. what is it of believers that is made perfect at death ? a. their souls . q. whose souls are made perfect ? a. believers . q. none but believers ? a. no. q. do their souls dye with their bodies , and see corruption ? a. no. q. are their souls made perfect when their bodies are corrupted ? a. yes . q. whither do the souls of believers pass after death ? a. into glory . q. how long after death do they pass into glory ? a. immediately . q. what , as soon as they are out of their bodies ? a. yes . q. do not their souls sleep in the grave with their bodies ? or stay in purgatory ? a. no. q. are their bodies at rest ? a. yes . q. where ? a. in their graves . q. what for ever ? a. no. q. how long then ? a. only until the resurrection . q. are believers united to christ in their bodies as well as their souls ? a. yes . q. doth not death break that union , and separate them from christ ? a. no. q. do their bodies still continue united unto christ ? a. yes . q. 38. what benefit do believers receive from christ at the resurrection ? a. at the resurrection , believers being raised up in glory , shall be openly acknowledged , and acquitted in the day of judgment , and made perfectly blessed in full enjoying of god to all eternity . q. shall believers be raised up ? a. yes . q. when ? a. at the resurrection . q. what do you mean by the resurrection ? a. the rising from the dead . q. what estate shall believers be raised in ? a in glory . q. who shall be raised in glory ? a. believers . q. shall they rise in such an estate as they were in before ? a. no. q. what benefits shall believers have at judgment ? a. they shall be acknowledged , and acquitted . q. after what manner shall they be acknowledged and acquitted ? a. openly . q. will god acquit them from all their sins , and the wicked slanders ? a. yes . q. and acknowledg and own them before all the world ? a. yes . q. when shall they be thus acknowledged and acquitted ? a. in the day of judgment . q. what benefits shall they have after judgment ? a. they shall be made perfectly blessed . q. wherein ? a. in the enjoyment of god. q. what kind of enjoyment of god shall they then have ? a. a full enjoyment . q. what without interruption , or intermission ? a. yes . q. for how long ? a. to all eternity . q. doth true blessedness stand in the enjoyment of god ? a. yes . q. and perfect blessedness in the full enjoyment of god , to all eternity ? a. yes . hitherto are the matters of faith , which make up the first part of the catechism , or what man is to believe concerning god. now follows the second part concerning the duty of which god requires of man. q. 39. what is the duty which god requireth of man ? a. the duty which god requireth of man , is obedience to his revealed will. q. is there any duty which god req●ireth of man ? a. yes . q. what is that duty ? a. obedience . q. to what ? a. to his will. q. is gods secret will the rule of our duty ? a. no. q. what then ? a. his revealed will. q. where is the will of god revealed ? a. in his word . q. and is that the rule of our duty ? a. yes . q. 40. what did god at first reveal to man for the rule of his obedience ? a. the rule which god at first revealed to man for his obedience , was the moral law. q. did god at first give any law to man for the rule of his obedience ? a. yes . q. what , the ceremonial , or judicial law ? a. no. q. what law then did he give at first for the rule of mans obedience ? a : the moral law. q. doth god rule man by law ? a. yes . q. why was gods law revealed to man ? a. for the rule of his obedience . q. is man then in his obedience to look that it be according to the law , as his rule ? a. yes . q. 41. where is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments . q. how many commandments are there ? a. ten. q. is that which you call the moral law , the same that we have in the ten commandments ? a. yes . q. is the whole law of god , and duty of man , shortly summed up , and briefly comprehended in these commandments ? a. yes . q 42. what is the sum of the ten commandments ? a. the sum of the ten commandments is , to love the lord our god with all our heart , with all our soul , with all our strength , and with all our mind : and our neighbour as our selves . q. what is the comprehensive duty of all the commandments ? a. love. q how manifold is this love ? a. to god , and our neighbour . q. how must we love god ? a. with all our heart , and with all our soul , with all our mind , and with all our strength . q. how must we love our neighbour ? a. as our selves . q. who is our neighbour ? a. every man. q. must we love our neeghbour with the same degree of love as we do our selves ? a. no. q. must we love our neighbour with the same truth of love as we do our selves ? a. yes . q. is this the sum of all the commandments , to love god with all our hearts , and our neighbour as our selves ? a. yes . q. 43. what is the preface to the ten commandments ? a. the preface to the ten commandments is in these words , i am the lord thy god which hath brought thee out of the land of egypt , out of the house of bondage . q. what doth the preface to the ten commandments teach us ? a. the preface to the ten commandments teacheth us , that because god is the lord , and our god , and redeemer , therefore we are bound to keep all his commandments . q. are we bound to keep gods commandments ? a. yes . q. which of his commandments ? a. all his commands . q. is there any reason why we should keep gods commandments ? a. yes . q. how many are the reasons why we should keep gods commandments ? a. three : viz. 1. god is the lord. 2. and our god. 3. and our redeemer . q. is this a reason why we should keep his commandments , because he is the lord ? a. yes . q. and because he is our god ? a. yes . q. and because he is our redeemer ? a. yes . q. where are we taught , that because god is the lord , and our god , and redeemer , therefore we must keep his commandments ? a. in the preface to the ten commandments . q. which words in the preface do teach us that god is the lord ? a. these words [ i am the lord ] . q. which words do teach us that he is our god ? a. these words [ thy god ] . q. which words do teach us that he is our redeemer ? a. these words [ that brought thee out of the land of egypt , and out of the house of bondage ] . q. were we ever in egypt , or the house of bondage ? a. yes : in a spiritual egypt , and bondage under sin . these two rules must be learnt for the understanding of the commandments . r. 1. that when any sin is forbidden , the contrary duty is required ; and when any duty is required , the contrary sin is forbidden . r. 2. that where any sin is forbidden , all the kinds and degrees of it , temptations and incentments to it are likewise forbidden ; and when any duty is required , all the kinds , and the highest perfection of it , together with all the means and helps to it , are also required . q. 45. which is the first commandment ? a. the first commandment is , [ thou shalt have no other gods before me ] . q. 46. what is required in the first commandment ? a. the first commandment requireth us to know and acknowledg god to be the only true god , and our god , and to worship and glorifie him accordingly . q. is there something required , as well as something forbidden in this and every commandment ? a. yes . q. are we required to know god ? a. yes . q. may we lawfully or safely live in ignorance of god ? a. no. q. against what commandment is ignorance ? a. against the first . q. is it sufficient to know there is a god , though we do not own , nor acknowledg him to be a god to us ? a. no. q. how must we own or acknowledg god ? a. to be the only true god , and our god. q. doth the first commandment require us to have a god ? a. yes . q. and to have the true god for our god ? a. yes . q. may we have any other god besides him ? a. no. q. may we have any other god with him ? a. no. q. must we own him for the [ only ] true god ? a. yes . q. and for our only god ? a. yes . q. doth the first commandment determine then of the only right object of divine worship , or whom only we must worship ? a. yes . q. is it enough for us to know and verbally to acknowledg and make profession of him ? a. no. q. what must we do more ? a. we must worship and glorifie him . q. what worship of god is here required , either inward or outward ? a. both. q. are we required then to worship god with the inward worship of the mind , as for example , to trust in him , and to love , fear , esteem , desire , and obey him ? a. yes . q. and with the outward worship too , as to pray to and praise him ? a. yes . q. how manifold then is the worship here required ? a. inward and outward . q. how are we to worship and glorifie god ? a. accordingly : that is , as the only true god , and our god. q. what above , and before all others ? a. yes . q. do we worship and glorifie him as god , when we love , fear , or obey any other more then him , or before him ? a. no. q. in what commandment are we required to make profession of worship , and glorifie god ? a. in the first commandment . q. 47. vvhat is forbidden in the first commandment ? a. the first commandment forbiddeth the denying or not worshipping and glofying the true god , as god , and our god , and the giving that worship and glory to any other , which is due to him alone . q. is it a sin to deny god not only in our words , but in our works , or in our thoughts ? a. yes . q is atheism forbidden in this commandment ? a. yes . q. what is atheism ? a. the having of no god. q. and are prophaness and idolatry forbidden in this commandment ? a. yes . q. what is prophaness ? a. the not worshipping and glorifying of god. q. is it not enough to give some kind of external worship to god , unless we do worship and glorifie him [ as ] god ? a. no. q. what is idolatry ? a. the giving to any thing that worship and glory which is due to god alone . q. is it idolatry to give gods outward worship to any other ; as for example , to pray to saints , or angels , or the like ? a. yes . q. is it idolatry to give gods inward worship to any other ; as for example , to love , fear , desire , or trust in any thing more than god ? a. yes . q. are all vile idolaters then that prefer any thing before god ; that do seek themselves & their own ends more than the glory of god ? a. yes . q. are these the three great sins forbidden in this commandment , as atheism , or denying of god ; prophaness , or the not worshipping and glorifying of god , and idolatry , or the giving of his worship and glory to any other . a. yes . q 48. what are we specially taught by these words [ before me ] in the first commandment ? a. these words before me , in the first commandment , teach us , that god who seeth all things , taketh notice of , and is much displeased with the sin of having any other god. q. doth god see all things ? , even the inward thoughts and moti●ns of the heart . a. yes . q. doth he take notice of it if we have any other god ; a. yes . q. and is he much displeased with it ? a. yes . q. where are we taught , that god taketh notice of us , and is much displeased with the sin of having any other god ? a. in these words [ before me ] in the first commandment . q. 49. which is the second commandment ? a : the second commandment is , [ thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the eartb ; thou shalt not bow down thy self to them , nor serve them ; for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands , of them that love me , and keep my commandments . q. 50. what is required in the second commandment ? a. the second commandment requireth , the receiving , observing , and keeping pure and entire , all such religious worship and ordinances as god hath appointed in his word . q. is there any thing required in the second commandment ? a. yes . q. how can you say it requireth any thing , sith it seems only to forbid , viz. [ thou shalt not make to thy self any graven image , &c. ] a. where any sin is forbidden , the contrary duty is required . q. may we worship god after our own imaginations and inventions ? a. no. q. must we worship him only according to his own appointment and institution ? a. yes . q. doth the second commandment determine then of the only right way and means in and by which god will be worshipped ? a. yes . q. what is required of us here with reference to gods worship and ordinances ? a. to receive them , observe them , keep them pure and entire . q. what are we required to receive , observe , keep pure and entire ? a. the religious worship , and ordinances that god hath appointed . q. and not the superstitious inventions that men have ordained ? a. no. q. which of gods ordinances are we required to receive , observe , keep pure and entire . a. all. q. hath he appointed what worship and ordinances he will be served in ? a. yes . q. where ? a. in his word . q. may we reject gods worship and ordidinances ? a. no. q. must we receive them ? a. yes . q. may we neglect or oppose them ? a. no. q. must we observe them ? a. yes . q. may we corrupt them ? a. no. q. must we keep them pure ? a. yes . q. must we not mix human inventions with them ? a. no. q. may we not suffer any of them to be lost ? a. no. q. must we keep them whole and entire , neither adding to them , nor taking from them ? a. yes . q. 51. vvhat is forbidden in the second commandment ? a. the second commandment sorbiddeth the worshipping of god by images , or any other way not appointed in his word . q. may we worship images as god ? a. no. q. may we worship the true god in and by images ? a. no. q. is it idolatry not only to worship images instead of god , which is forbidden in the first commandment , but also to worship god by images ? a. yes . q. and is this the idolatry forbidden in this commandment ? a. yes . q. and is all will-worship forbidden here ? a. yes . q what is will-worship ? a. the worshipping of god any way not appointed in his word . a. is it sinful to worship god after a way of our own devising ? a. yes . q. may we worship him what way we please ? a. no. q. are these the great sins forbidden in the second commandment , viz. idolatry , or the worshipping of god by images , and all will-worship , or the worshipping of god any other way then , he hath appointed in his word ? a. yes . q. 52. what are the reasons annexed to the second commandment ? a. the reasons annexed to the second commandment are , gods soveraignty over us , his propriety in us , and his zeal he hath to his own worship . q. hath god a soveraignty over us , propriety in us , and a zeal for his own worship ? a. yes . q. and must we upon this account keep his commandment ? a. yes . q what do you mean by a soveraignty over us ? a. supreme power , dominion , and authority over us . q. what do you mean by propriety in us ? a. his just right , and title to us as his own . q. will he suffer men to corrupt his worship , and set up their own inventions in his service , and not be greatly angry with them ? a. no. q. in which words of the second commandment are these reasons hinted ? a. in these words ( for i the lord thy god , am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me , and shewing mercy to thousands of them that love me , and keep my commandments . q. in which of these words is the first reason hinted , why we should keep this commandment , viz. gods soveraignty over us ? a. in these words ( for i the lord. ) q. in which words is the second reason contained , viz. gods propriety in us ? a. in these words [ my god. ] q. in which words is the third reason contained , viz. the zeal that he hath to his own worship ? a. in these words [ am a jealous god. ] q. wherein doth god express his zeal for , and jealousie about , his own worship . a. in punishing the breakers , and rewarding the keepers of this commandment , to many generations . q. in which words of the commandment is that held forth ? a. in these words [ visiting the iniquity of the fathers upon the children unto the third , &c. and shewing mercy to thousands , &c ] q. 53. which is the third commandment ? a. the third commandment is , [ thou shalt not take the name of the lord thy god in vain ; for the lord will not hold him guiltless that taketh his name in vain . ] q. 53. which is the third commandment ? a. the third commandment requireth the holy and reverend use of gods names , titles , attributes , ordinances , word , and works . q. doth the third command require the use of gods names , titles , ordinances , &c. a. yes . q. what kind of use doth it require ? a. an holy and teverent use . q. doth god look then that not only his worship be performed aright for the matter of it , but doth he also heed the manner [ how ] it be performed ? a. yes . q. and doth the third commandment determine of the only right manner of gods worship ? a. yes . q. what is meant by the name of god , when it s said , [ thou shalt not take the name , &c. ] a. by his name is understood any thing whereby he makes himself known . q. doth god make himself known to us by his name , titles , and attributes ? a. yes . q. and by his ordinances , words , and works ? a. yes . q. and are all these comprehended under the [ name ] of god ? a. yes . q. is this then that which is meant , when it is said , [ thou shalt not take the name of the lord in vain ] that we should not use his names , titles , or attributes , ordinances , words , or works , in a vain , irreverent , or unholy manner ? a. yes . q. what are some of gods names ? a. jehovah , jah , lord , god , &c. q. may we use these slightly , and irreverently in our ordinary speech , crying on every slight occasion , o lord , o god , o jesus , god forgive me , and the like ? a. no. q. must not this be done without seriousness and holy reverence ? a. no. q. what are some of gods titles ? a. creator , father , preserver of men , hearer of prayers , king of kings , king of saints , and the like . q. what do you mean by gods attributes ? a. these perfections and properties of his nature , whereby he makes himself known to us , and is distinguished from his creatures . q. what are some of them ? a. infiniteness , eternity , and unchangeableness , &c. q. are gods ordinances , as prayer , and the like , a part of his name ? a. yes . q. may we be vain or irreverent in praying , hearing , &c. or suffer our minds to wander about other things ? a. no. q. is there required then in this commandment , not only an outward reverence of the body in the use of gods ordinances , but especially in the inward reverence of the mind ? a. yes . q. must there be some care taken too of outward reverence , so far as it may serve to express and further the inward affections of the mind ? a. yes . q. may we read or hear the holy word of god vainly , and slightly , without consideration , observation , meditation ? a. no. q. must we make a holy use of gods works , taking notice of god in them ? a. yes . q. is it a sin not to take notice of the glorious wisdom , power and goodness of god , expressed in his works of creation ? a. yes . q. is it a sin not to take notice of , or not to be afflicted with gods works of providence , and his dealings with us , and with others , especially the church ? a. yes . q. in what commandment is the holy use of gods creatures , and of his providences and dispensations required ? a. in the third . q. 55. what is forbidden in the third commandment ? a. the third commandment forbiddeth all profaning or abusing of any thing , whereby god maketh himself known . q. doth it forbid the prophaning of any thing whereby god makes himself known ? a. yes . q. what , the prophaning of his names by swearing , for swearing , cursing ? &c. a. yes . q. and the prophaning of his ordinances by formality and slightness ? a. yes . q. and the prophaning of his word by idle jests , or wresting it to colour our sins ? a. yes . q. and the prophaning of his works , by making an unholy use of them ? a. yes . q. doth it forbid the abusing of anything , whereby god makes himself known ? a. yes . q. what is it to abuse ? a. to use to a wrong end , or in a wrong manner . q. doth this command forbid the abusing of gods works ; as for example , of his creatures , to pamper our lusts , or of his providences , to harden us in our sins ? a. yes . q. and the abusing of his ordinances to low , and carnal , much more to carnal mens sinful , and wicked ends ? a. yes . q. where is hypocrisie , or the making use of religion for carnal ends , eminently forbidden ? a. in the third commandment . q. 56. what is the reason annexed to the third commandment ? a. the reason annexed to the third commandment , is , that however the breakers of this commandment may escape punishment from men , yet the lord our god will not suffer them to escape his righteous judgment . q. is there any reason annexed to the third commandment ? a. yes . q. what do you mean by being annexed ? a. added or joined to it . q. in which words is the reason annexed to the third commandment expressed ? a. in these words [ for the lord will not hold him guiltless that taketh his name in voin ] q. what is meant by gods not holding him guiltless ? a. that he will not suffer him to escape his righteous judgments . q. may the breakers of this commandment escape punishment from men ? a. yes . q. will god suffer them to escape ? a. no. q. will not god hold us guiltless then , though we do perform the worship he requires , except we do it in a holy , serious , and reverent manner ? a. no. q. 57. which is the fourth commandment ? a. the fourth commandment is , [ remember the sabbath day to keep it holy , six days shalt thou labour and do all thy works : but the seventh day is the sabbath of the lord thy god : in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattel , nor thy stranger that is within thy gates : for in six days the lord made heaven and earth , the sea , and all that is in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day , and hallowed it . ] q. 58. vvhat is required in the fourth commandment ? a. the fourth commandment requireth the keeping holy to god such set times as he hath appointed in his word ; expresly one whole day in seven , to be a holy sabbath unto himself . q. doth the fourth commandment require any espe●ial time to be kept holy ? a. yes . q. what time ? a. such as god hath appointed in his word . q. doth the fourth commandment then determine of the special time for divine worship , as the three foregoing commands do of the object , means , and manner of worship ? a. yes . q. hath god left us to keep what time we please ? a. no. q. what proportion of time hath god expresly set apart in his word to be kept holy to himself . a. one wdole day in seven . q. is this commandment to be understood of the seventh day in order , that is , the last of the seven , or the seventh in number , that is , one in seven ? a. of the seventh in number . q. hath god left the determining which day in seven it should be ( whether the first or the last ) to some other precept ? a. yes . q. is the fourth command then a moral precept , that is to say , of perpetual force , binding christians now , as well as jews heretofore , to the observation of it ? a. yes . q. doth it cease to be of force ? a. no. q. 59. which day of the seven hath god appointed to be the weekly sabbath ? a. from the beginning of the world to the resurrection of christ , god hath appointed the seventh day of the week to be the weekly sabbath : and the first day of the week , ever since to continue to the end of the world , which is the christian sabbath . q. which day of seven was at first appointed for the sabbath ? a. the last . q. which day of the seven did god since appoint to be the sabbath ? a. the first . q. when was the seventh or last day of the week appointed to be the sabbath ? a. from the beginning of the world . q. was it only from the time of the giving of the law of moses ? a. no. q. was it ordained for man in paradise at the beginning of the world ? a. yes . q. how long did the seventh or last day of the week continue to be the sabbath ? a. until the resurrection of christ. q. how long hath the first day been the weekly sabbath ? a. ever since the resurrection of christ. q. was the resurrection of christ , and the finishing the work of our redemption on the first day of the week , the reasons why christians do keep it as the sabbath ? a. yes . q. and is it therefore called the lords day ? a. yes . q. and is the first day of the week , or the lords day , a christian sabbath . a. yes . q. how long doth it continue to be the sabbath ? a. to the end of the world. q. what is the meaning of the word sabbath ? a. a day of holy rest . q. 60. how is the sabbath to be sanctified ? a. the sabbath is to be sanctified , by an holy resting all that day , even from such worldly imployments and recreations as are lawful on other days , and spending the whole time in the publick and private exercises of gods worship , except so much as is to be taken up in the works of necessity and mercy . q. is the sabbath to be sanctified ? a. yes . q. in what sense is god said to sanctifie the holy sabbath ? a. by making it holy . q. in what sense are we said to sanctifie the sabbath ? a. by keeping it holy . q. did god sanctifie it by way of consecration ? q. yes . q. and must we sanctifie it by way of application , i.e. applying it to those ends and exercises for which god did consecrate it ? a. yes . q. is the rest of the sabbath a part of our sanctifying it ? a. yes . q. what kind of rest must it be ? a meer civil rest ? a. no. q. or a meer carnal and bodily rest , such as the oxe and the asse must have on the sabbath ? a. no. q : what rest then ? a. an holy rest . q. how long must this be ? a. all that day . q. from what must we rest ? from spiritual employments and recreations ? a. no. q. from what then ? a. from worldly employments and recreations ? q may we not do our own work upon the sabbath day ? a. no. q. nor follow our own sports and pastimes , nor spend the time in our ease and sloth ? a. no. q fro n what worldly employments and recre tions must we rest ? from such as are sinful in themselves , and unlawful at any time ? a. yes . q. and not only from such , but even from those that are lawful at other times ? a. yes . q. and how must we spend the time ? a. in the exercise of gods worship . q. may we spend it idly ? a. no. q. in what exercise must we spend it ? a. both in the publick and private exercises of gods worship . q. may we stay at home , and spend our time in the private exercises of gods worship with the neglect of the publick ? a. no. q. may we not rest satisfied in giving attendance on the publick worship , but must we also be careful at home in the private ? a. yes . q. may not worldly business be done in any case upon the sabbath day . a. yes . q. what works then may lawfully be done on the sabbath day , besides the works of piety . a. the works of necessity and mercy . q what do you call the works of necessity ? a. such as could not be done before , and cannot be deferred until after the sabbath . q. may works of mercy be done upon the sabbath day , such as visiting the sick , feeding our bodies , and our beast ? &c. a. yes . q. and why is this commandment delivered as to all in general , so especially to governours of families ? is it because it is not enough for them to sanctifie the sabbath themselves , but they must also look that it be strictly observed , in , and by their families , and because they are apt to hinder their housholds in and by business of their own ? a. yes . q. 61. what is forbidden in the fourth commandment ? a. the fourth commandment forbiddeth the omission or careful performance of the duties required , and the prophaning the day by idleness , or doing that which is in it self sinful , or by unnecessary thoughts , words , or works , about worldly imployments or recreations . q. doth it forbid the omission of the duties required ? a. yes . q. what do you mean by the omission of them ? a. the leaving them undone . q. doth it forbid the careless performance of the duties of the sabbath ? a. yes . q. and the prophaning of the day ? a. yes . q. how many ways may the sabbath be prophaned ? a. three . 1. by idleness . 2. by doing that which is in it self sinful . 3. by unnecessary thoughts , words , or works , about worldly imployments and recreations : q. may we not be idle upon the sabbath day ? a. no. q. may we sleep and loiter away the time ? a. no. q. is it prophaning the day by doing that which is in it self sinful ? a. yes . q. is it enough to forbear that which is sinful , though we do neglect that which is good ? a. no. q. is it a prophanation of the sabbath , to let our thoughts unnecessarily run upon worldly affairs ? a. yes . q. or to let our tongues run upon worldly business ? a. yes . q. or to set our hands to worldly imployments ? a. yes . q. must we neither work nor play upon the sabbath day ? a. no. q. but spend all the day in gods special service ? a. yes . quest. 62. what are the reasons annexed to the fourth commandment ? a. the reasons annexed to the fourth commandment are , gods allowing us six days of the week for our own imployment , his challenging a special propriety in the seventh , his own example , and his blessing the sabbath-day . q. are there many reasons annexed to the fourth commandment to enforce it ? a. yes . q. how many are there ? a. four , viz. 1. gods allowing us six days of the week for our own imployment . 2. his challenging an especial propriety in the seventh . 3. his own example . 4. his blessing the sabbath day . q. hath god allowed us any days in the week ? a. yes . q. what hath he allowed them to us for ? a. for our own imployments . q. is it gods will that every one should have some imployment ? a. yes . q. how many days hath god allowed us for our own imployments ? a. six . q. and is it his will that men should ordinarily spend the six days of the week in their imployments ? a. yes . q. and is this a reason why we should not cut short gods allowance of one day for his work , because he hath allowed six times as much for ours ? a. yes . q. in which words of the commandment is this reason hinted , of gods allowing of us six days of the week for our own imployment ? a. in these words , [ six days shalt thou labour and do all thyork . ] q. must we dispatch all our work upon the six days , that we may have nothing to hinder us upon the lords day ? a yes . q. in which words doth god challenge a special propriety in the seventh day ? a. in these words , [ but the seventh day is the sabbath of the lord thy god. ] q. in which words is gods own example urged , as a reason why we should work six days , and keep holy the seventh ? a. in th●s● words , [ sor in six days the lord made heaven and earth , the sea and all that in them is , and rested the seventh day . ] q. in which words is gods blessing the sabbath day hinted , as a reason why we should keep it ? a. in these words , [ wherefore the lord blessed the seventh day , and hallowed it . ] q. hath god then blessed the sabbath-day , and appointed it to be a means of blessing unto us ? a. yes . q. doth god require us to [ remember ] the sabbath-day , as a means for the keeping of it holy ? a. yes . q. are we apt to forget it ? a. yes . q. and cannot we duly sanctifie it without we remember it before hand , to prepare for it , and conveniently to dispatch our worldly business in season out of the way ? a. no. q. 63. which is the fifth commandment ? a. the fifth commandment is , [ honour thy father and thy mother , that thy days may be long upon the land which the lord thy god giveth thee ] . q. 64. what is required in the fifth commandment ? a. the fifth commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and relations , as superiors , inferiors , or equals . q. are all sorts of relations comprehended under the words [ father and mother ] in the fifth commandment ? a. yes . q. and all sorts of duties in the word [ honour ] ? a. yes . q. what doth this commandment require with reverence to our relations ? a. preserving the honour , and performing the duty belonging to them . q. how many sorts of relations be there ? a. three , superiors , inferiors , and equals . q. what do you mean by superiors ? a. such as are any way above us , whether in family , church , or state. q. are all that are above us , whether in power , or wealth , or age , or gifts , superiors ? a. yes . q. doth this commandment require reverence , respect , submission , and obedience towards parents , masters , husbands , magistrates , ministers , &c. as being superiors ? a. yes . q. what do you mean by inferiors ? a. such as are below us in gifts , place , estate , or otherwise . q. are subjects , wives , children , servants , hearers , the poor , the weak in grace or knowledg , comprehended under the name of inferiors ? a. yes . q. and must their superiors be careful in performing their duties towards them ; by caring for their bodies and souls , governing them with meekness and gentleness , correcting and reproving with moderation and wisdom ? a. yes . q. are there duties to be performed to our equals ? a. yes . q. may we slight them , and carry our selves scornfully towards them ? a. no. q. doth this command require kindness and affableness towards our equals , readiness to yield to them , and prefer them before our selves ? a. yes . q. 65. what is forbidden in the fifth commandment ? a. the fifth commandment forbiddeth the neglecting of , or doing any thing against the honour and duty which belongeth to every one in their several places and relations . q. doth it forbid the neglecting our duty to our relations ? a. yes . q. and the doing any thing against it ? a. yes . q. may we disgrace or dispise our supe riours , or speak evil of them , or carry our selves irreverently towards them , or oppose and resist them ? a. no. q. may we despise and slight our inferiours , or be rigorous towards them , and careless of their spiritual or temporal good ? a. no. q. is it a sin to neglect to instruct them , correct them , and keep them under government , or to neglect to encourage and countenance them when they do well ? a. yes . q. may we be discourteous , or envious towards our equals , or usurp over them , or rigorously stand upon our terms with them ? a. no. q. 66. what is the reason annexed to the fifth commandment ? a. the reason annexed to the fifth commandment , is a promise of long life and prosperity , ( as far as it shall serve for gods glory , and their own good ) to all such as keep this commandment . q. is there any reason annexed , or joined to the fifth commandment ? a. yes . q. what is the reason ? a. a promise of long life and prosperity . q. how far forth are these ( and other temporal ) mercies promised ? a. as far as they shall serve for gods glory , and our own good . q to whom is long life and prosperity promised ? a. to all such as keep this commandment . q. 67. which is the sixth commandment ? a. the sixth commandment is , [ thou shalt not kill ] . q. 68. what is required in the sixth commandment ? a. the sixth commandment requireth all lawful endeavours to preserve our own life and the life of others . q. doth the sixth commandment concern the life of our selves and others ? a. yes . q. doth it only forbid us to take away mans life ? a. no. q. doth it require us also to use endeavours to preserve it ? a. yes . q. whose life doth it require us to use endeavours to preserve ? a. our own life , and the life of others . q. may we then endeavour by any means whatsoever to preserve our own or others lives ? a. no. q. what kind of endeavours then must we use ? a. lawful endeavours . q. what must we use [ all ] lawful means and endeavours ? a. yes . q. may we not use unlawful means though our lives did hang upon it ? a. no. q. are there here required all the means and helps to preserve the life of man ? a. yes . q. is temperance in meat , drink , sleep , labour , recreations , and all other things here required , because this is a means to preserve our own life ? a. yes . q. is contentedness , peaceableness , patience , meekness , readiness to forgive injuries , required in this commandment , because these are means to preserve the life of others , as well as our own ? a. yes . q. 69. what is forbidden in the sixth commandment ? a. the sixth commandment forbiddeth the taking away of our own life , or the life of our neigbour unjustly , or whatsoever tendeth thereunto . q. whose lives doth it forbid us to take away ? a. our own or our neighbours . q. doth it forbid the taking away the life of our neighbour in any case whatsoever ? a. no. q. how then doth it forbid us to take away our neighbours life ? a. unjustly . q. may there be a just cause of taking away our neighbours life , as in executing a malefoctor at the command of a magistrate , or in a lawful war , or upon the necessary defence of our selves ? a. yes . q. doth it forbid only the direct taking away of our own , or our neighbours life ? a. no. q. what else doth it forbid ? a. whatsoever tendeth thereunto . q. is all kind of intemperance here forbidden , and all carking care , and excessive passions , because these do tend to take away our own life ? a. yes . q. and is hatred , and envy against others , and rash anger , strife , quarrelling , contention , and desire of revenge , here forbidden , because they do tend to the taking away of our neighbours life , as well as our own ? a. yes . q. 70. which is the seventh commandment ? a. the seventh commandment is , [ thou shalt not commit adultery ] . q. 71. what is required in the seventh commandment ? a. the seventh commandment requireth the preservation of our own and our neighbours chastity in heart , speech and behaviour . q. doth the seventh commandment concern the chastity of our selves and others ? a. yes . q. doth it only forbid the taking away of chastity ? a. no. q. doth it require us to preserve it ? a. yes . q. w●ose chastity doth it require the preservation of ? a. of our own , and our neighbours . q. wherein doth it require us to preserve our own and our neighbours chastity ? a. in heart , speech , and behaviour . q. must our words , and behaviour be chast ? a. yes . q. and must our hearts , thoughts , and desires be kept chast ? a. yes . q. and doth this commandment require us to use the means to preserve our own and others chastity ? a. yes . q. are watchfulness over our eyes , and all our senses , and temperance , prayer , diligence in our callings , modesty , both in married and unmarried and avoiding all temptations to , and occasions of uncleanness required here , because they are means to preserve our own , and others chastity ? a. yes . q. 72. what is forbidden in the seventh commandment . a. the seventh commandment forbiddeth all unchast thoughts , words , and actions . q. are all sorts and degrees of uncleanness forbidden here ; under the name of adultery in this commandment ? a. yes . q. is it a sin to use any dalliance , wanton looks , or any unchast behaviour ? a. yes . q. is it a sin to use any unchast words , corrupt communications , and filthy songs ? a. yes . q. may we not give entertainment so much as to an uncbast thought , without breaking this commandment ? a. no. q. doth it forbid self-pollution , and secret wantonness with our selves , and corrupting our own chastity ? a. yes . q. and all desires and attempts to corrupt others chastity ? a. yes . q. are all provocations to uncleanness , as filtby pictures , mixed dancings , keeping company with filthy talkers , idleness gluttony , drunkenness , light and impudent carriage , forbidden in this commandment ? a. yes . q. 73. which is the eighth commandment ? a. the eighth commandment is , [ thou shalt not steal ] . q. 74. what is required in the eighth commandment ? a. the eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others . q. what doth the eighth commandment concern ? a. the wealth of our selves and others . q. doth it only forbid the wronging and prejudicing of our neighbours , and of our own estate and wealth ? a. no. q. doth it also require us to procure and further it ? a. yes . q. doth this commandment bind us to use the means of procuring , preserving , and furthering our own estates , as for example , to be frugal and thrifty in our expences , to have a calling , to be diligent in our labours , and careful , as far as we may , to secure our estates ? a. yes . q. are we to use the means to procure and further our neighbours wealth and outward estate , by justice in our dealings , faithfulness in our trusts , making restitution where we have done wrong , giving and lending according to others necessity and our own ability , and otherwise helping of our neighbours ? a. yes . q. may we use any unlawful means , as lying and deceit , to procure and further our wealth and outward estate ? a. no. q. doth this commandment require only the use of lawful endeavours ? a. yes . q. 75. what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth whatsoever doth , or may , unjustly hinder our own , or our neighbours wealth or outward estate . q. doth it forbid not only stealing , but whatever else may unjustly hinder our own and our neighbours wealth ? a. yes . q. doth it forbid nothing but what doth hinder us , or others , unjustly ? a. no. q. doth it forbid prodigality , idleness , wastfulness in gaming , and company-keeping , riot , carelesness , living above our estates , because these do hinder our own wealth , and outward estates ? a. yes . q. doth it forbid oppression , and false weight , false measures , corrupting , and adulterating of wares , and all fraudul●●● and deceitful dealing , and injustice , because these do hinder the wealth and outward estate of others ? a. yes . q. 76. which is the ninth commandment ? a. the ninth commandment is [ thou shalt not bear false witness against thy neighbour . ] q. 77. what is required in the ninth commandment ? a. the ninth commandment requireth the maintaining and promoting of truth between man and man , and of our own , and our neighbours good name , especially in witness-bearing . q. what doth the ninth commandment concern ? a. the good name of our selves and others . q. is all that is prejudicial to our own good name , and our neighbours , forbidden in this commandment ? a. yes . q. is all that is helpful to procure and further our own and our neighbours good name here required ? a. yes . q are we required here to maintain the truth ? a. yes . q. and not only maintain it , but also promote it ? a. yes . q. where is the truth especially to be maintained ? a. in witness-bearing . q. doth this commandment require us to use the means for the manifesting of truth , by appearing , and standing for it , and speaking it fully and clearly , when we are called , and by a careful keeping of our promises ? a. yes . q. is the defending of our innocency , and practising whatsoever is lovely , and of good report , here required because th●se are means to maintain and promote our own good name ? a. yes . q. and is the covering of others failings , defending their names , commending what is praise-worthy in them , readiness to believe any good we see in them , or bear of concerning them , r●quired in the ninth command , in as far , and because these are means to maintain and pr●mote our neighbours good name ? a. yes . q. 78. what is forbidden in the ninth commandment ? a. the ninth commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own , or our neighbours good name . q. what commandment forbiddeth that which is prejudicial to the truth ? a. the ninth . q. what do you mean by that which is prejudicial to the truth ? a. that which doth wrong the truth , or hinder the knowing of it . q. is lying then , or speaking falsly , equivocating , or speaking doubtfully , to the wronging of truth , or justice , and the perverting , and undue concealing of the truth here forbidden , because these are are prejudicial to the truth , and hinder its being known ? a. yes . q. may we not lye for our own advantage , or to cover our faults , or for good ends ? a. no. q. is all truth to be spoken at all times ? a. no. q. may untruths be spoken at any time ? a. no. q. doth this commandment forbid whatsoever is injurious to our own good nam● ? a. yes , q. what do you mean by being injurious to our good name ? a. that which doth hurt , or wrong our good name . q. may we lay our selves open to contempt , and give occasion unto others to despise us ? a. no. q. must we avoid the appearance of evil in things that be of an evil report ? a. yes . q may we speak or do that which is injurious to our neighbours good name ? a. no. q. is it forbidden in this commandment , causlesly to entertain jealousies , and evil surmises of others ; to speak evil of them behind their backs , to receive or spread evil reports of them , to carry tales , or countenance and hearken to tale-bearers ? a. yes . q. and to rail at , and revile others , and put misconstructions upon their carriage and actions , and to scoff at them ? a. yes . q. may we rejoice in their falls , and aggravate their sins , extenuate their graces , and lessen their praises ? a. no. q. and are all these forbidden , because they do hinder our neighbours good name ? a. yes . q. 79. which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his oxe , nor his ass , nor any thing that is thy neighbours ] . q. 80. what is required in the tenth commandment ? a. the tenth commandment requireth full contentment with our own condition , with a right and charitable frame of spirit toward our neighbour , and all that is his . q. what frame of spirit doth the tenth commandment require us to have , with reference to our own condition ? a. contentment . q. what degree of contentment ? a. full contentment . q. what frame of spirit doth it require us to have with reference to our neighbour ? a. a right and charitable frame of spirit . q. towards himself only ? a. towards him , and all that is his . q. what is that right and charitable frame of spirit towards our neighbours ? is it to think no evil of them ( without manifest cause ) and to wish no evil to them , and to rejoice in their joy , and mourn in their affliction ? a. yes . q. in what commandment is contentment with our own condition , and a sympathizing , or fellow feeling with our neighbour in his condition , required ? a. in the tenth . q. 81. what is forbidden in the tenth commandment ? a. the tenth commandment forbiddeth all discontentment with our own estate , envying or grieving at the good of our neighbour , and all inordinate motions and affections to any thing that is his . q. what sin is here forbidden touching our own condition ? a. discontentment . q. and what is forbidden touching our neighbours condition ? a. envy . q. what is envy ? a. grieving at the good of our neighbour . q. may we grieve and grudg at their honour , riches , preferment , esteem , and applause ? a. no. q. or at their eminency above us in gifts , or graces , or precedency before us , secretly wishing that they stood out of our light ? a. no. q. is it a sin then inwardly to rejoice in their disgrace , or suppress their deserved commendation , or envy their worth , because they are not of our party , and p●●swas●on● a. yes . q. what sin against our neighbour , besides envy , is forbidden in this commandment ? a. all inordinate motions and affections to any thing that is his . q. what do you mean by inordinate motions ? a. such as are not ordered rightly according to the rule . q. what special evil motion of the mind is here forbidden ? a. coveting . q. what is it to covet ? a. unlawfully to desire that which is not our own . q. what must we not covet ? a. any thing that is our neighbours . q. 80. is any man able perfectly to keep the commandments of god ? a. no meer man since the fall , is able in this life , perfectly to keep the commandments of god , but doth daily break them in thought , word , and deed . q. was adam able perfectly to keep the commandments of god before the fall ? a. yes . q. is man able perfectly to keep them now ? a. no. q. how long hath m●n been rendred unable perfectly to keep the commandments of god ? a. since the fall . q. christ was a man , and was not ee able perfectly to keep the commandments of god though since the fall ? a. he was not a meer man. q. what do you mean by meer man ? a. one that is only a man. q. is christ not a meer man then , but god as well as man ? a. yes q. shall we be able to keep gods commandments perfectly after this life , if we get to heaven ? a yes . q. when then is man able perfectly to keep them ? a. in this life . q. may not we keep them sincerely in this life ? a. yes . q. how cannot we keep them then in this life ? a. not perfectly . q. do we break gods commandments ? a. yes . q what , daily , and con●inually ? a. yes . q. in what ? a. in thought , word , and deed . q. 82. are all transgressions of the law equally heinous ? a. some sins in themselves , and by reason of several aggravations , are more heinous in the sight of god than others . q. what do you mean by more heinous ? a. more grievous , and more offensive in the sight of god. q. how many ways may some sins be more grievous and hein●us than others ? a. two ways , viz. 1. of themselves , and of their own nature . 2. by reason of their aggravations . q what do you mean by aggravations ? a. such circumstances as do make a sin to be greater then without them it were . q. do sins grow greater then of themselves , they were by their aggravating , or heightning circumstances : as for example , from the time when , the place where , the manner in which , the means by which , the reason why , the person by whom , the person against whom they are committed ? a. yes . q. and are some sins of themselves , or in their own nature more heinous than others ? as the highest sins against the first table more heinous than the highest against the second table ? a. yes . q. and wilful sins more heinous then fins of infirmity ; sins against knowledg , then those of ignoranc ; sins ripened into action , then sins begun in the thoughts ; and sins of custom and delibertion , then those committed through some sudden passion and instant force of temptation ? a. yes . qu. 82. what doth every sin deserve ? a. every sin deserveth gods wrath and curse , both in this life , and that which is to come . q. what is it that deserveth gods wrath and cu●se ? a. sin. q what sin ? a. every sin . q. what the least sin ? a. yes . q. what an evil thought , or an idle word ? a. yes . q. what is the just deserts of the least sin ? a. gods wrath and curse . q. when doth sin deserve gods wrath and curse to be inflicted on man ? a. both in this life , and that which is to come . q. 83. what doth god require of us that we may escape his wrath and curse , due to us for sin ? a. to escape the wrath and curse of god due to us for sin , god requireth of us faith in jesus christ , repentance unto life , with the diligent use of all the outward means whereby christ communicateth to us the benefits of redemption . q. is gods wrath and curse due to us ? a. yes . q. for what ? a. for sin . q. is there any way to escape this wrath and curse ? a. yes . q. is there any thing required on our part to escape them ? a. yes . q. what ? a. faith , repentance , and a diligent use of means . q. and doth he require repentance as well as faith of us , or hath christ repented and believed for us ? a. he requireth them of us . q. who communicates to us the benefits of redemption ? a. christ. q. what do you mean by communicating them to us ? a. conveying them , or imparting them to us ? q. doth he communicate or convey his benefits by means , or without means ? a. by means . q. doth he make use of any outward means to communicate or convey his benefits to us ? a. yes . q. what benefits doth he by these means convey unto us ? a. the benefits of redemption . q. and cannot we escape without the use of these means ? a. no. q. what kind of use must we make of these means ? a. a diligent use . q. may we neglect them and yet escape ? a. no. q. or will a careless use of them be enough ? a. no. q. why doth god require of us faith , and repentance , and the diligent use of the outward means ? a. that we may escape his wrath and curse due to us for sin . q. 84. what is faith in jesus christ ? a. faith in jesus christ is a saving grace , whereby we receive and rest upon him alone for salvation , as he is offered to us in the gospel . q. in whom must our faith be ? a. in jesus christ. q. is faith in christ a common or a saving grace ? a. a saving grace . q. what do we do by faith ? a. thereby we receive and rest upon christ q. what , do we receive by faith only the benef●●s of christ ? a. no. q. what , himself ? a. yes . q. and doth faith rest upon christ ? a. yes . q. upon any other besides christ ? a. no. q. or upon any other together with christ ? a. no. q. doth it receive and rest upon him alone ? a. yes . q. for what doth faith receive and rest upon christ alone ? a. for salvation . q. is faith only the believing that christ died for sinners ? a. no. q. or is it the believing that he died in particular for me to save me ? a. no. q. is it the receiving and resting upon christ alone for salvation ? a. yes . q. is christ offered to us ? a. yes . q. where ? a. in the gospel . q. and doth true faith take or receive an offered christ ? a. yes . q. how doth it take him ? a. as he is offered in the gospel . q. is christ offered to us in the gospel as our king , priest , and prophet ? a. yes . q. and is it not true faith , except we thus take christ , as he is offered ? a. no. q. doth faith enable us to take christ as a king , to be ruled by him alone ? a. yes . q. and as a priest , to be saved by him alone ? a. yes . q. and as a prophet , to be guided by him alone ? a. yes . q. and have not they true faith that do not take christ in all these respects ? a. no. q. 85. what is repentance unto life ? a. repentance unto life is a saving grace , whereby a sinner out of the true sense of his sin , and apprehension of the mercy of god in christ , doth with grief and hatred of his sin , turn from it unto god , with full purpose of , and endeavour after new obedience . q. what repentance is here described ? a. repentance unto life . q. why is it called repentance unto life ? a. because god hath promised us life upon our repentance . q what do we in repentance turn from ? a. from sin . q. what do we turn unto ? a. unto god. q. doth it turn the heart ? a. yes . q. and doth it turn the life ? a. yes . q. and doth true repentance chiefly lie in our turning frrom sin unto god both in heart and life ? a. yes . q. how doth the penitent turn from sin unto god ? a. with grief for , and hatred of it : q. is there never true repentance without real grief for sin ? a. no. q. is it not true repentance to forbear sin out of fear , except there be also an hatred of it ? a. no. q. whence doth this grief for , and hatred of sin arise in the sinner ? a. out of the true sight of sin , and apprehension of the mercy of god in christ. q. can there be no true repentance without a true sight and discovery of sin ? a. no. q. will it be despair and not repentance , except with the sight of sin there be an apprehension ( at least of a possibility ) of mercy ? a. yes . q. in and through whom doth the penitent sinner apprehend some hope of mercy ? a. in , and through christ. q. doth he see any hope in himself , his own duties and deservings ? a. no. q. what purp●ses doth true repentance make the sinner to take up ? a. a purpose of new obedience . q. will true repentance stand with a purpose to go on in sin ? a. no. q. doth it always bring forth a purpose of new obedience ? a. yes . q. doh it bring forth a wavering , and unsetled purpose only ? a. no. q. what purpose then ? a. a full purpose . q. and is it an idle and ineffectual purpose ? a. no. q. what is this sincere purpose of obedience i●yned with ? a. endeavour after it . q. 83. what are the outward means whereby christ communicateth to us the benefits of redemption ? a. the outward and ordinary means whereby christ communicateth to us the benefits of redemption , are his ordinances , especially the word , sacraments and prayer , all which are made effectual to the elect for salvation . q. are christs ordinances the means whereby he communicates to us the benefits of redemption ? a. yes . q. what do you mean by christs ordinances ? a. the means or ways of worship ordained by him . q. what are the special ordinances whereby he communicates to us his benefits ? a. the word , sacraments , and p●aye● q what kind of means are these ? a the outward and ordinary means . q ●ay christ extraordinarily make use of other means , when men are not capable of receiving benefits by these means ? a. yes . q. may men ordinarily expect salvation without the use of these means ? a. no. q. are there any other inward means besides that which christ doth make use of ? a. yes . q. to whom are these means made effectual ? a. to the elect. q. what are these means rightly used effectual to them for ? a. for salvation . q. 87. how is the word made effectual to salvation ? a. the spirit of god maketh the rea●ing , but especially the preaching of the word , an ●ff●ctual means of convincing and conver●ing sinners , and of building them up in aholiness nd comfort , through faith unto salvation . q. who is it that makes the word effectual to salvation ? a. the spirit of god. q. in what kind of exercises of the word doth the spirit use to make it effectual ? a. in the reading , but especially in the preaching of the word . q. will not the word be effectual without the working of the spirit ? a. no. q. how is it effectual to sinners ? a. to convince and convert them . q what do you mean by convincing of them ? a. giving them a lively sight and sense of their sins and misery . q. what do you mean by converting of them ? a. turning them from sin unto god. q. how is it made effectual to the saints ? a. to build them up . q. what do you mean by building them up ? a. a furthering , strengthning , and encreasing them . q wherein doth the word build them up ? a. in holiness and comfort . q to what doth the word thus build them up ? a. to salvation . q through what means ? a. through faith. q. will not the word profit us then , except it be mixed with faith ? a. no. q. is the conviction , conversion , sanctification , and consolation of sinners , the work of the spirit , by the word , through faith ? a. yes . q. 88. how is the word to be read and heard , that it may become effectual to salvation ? a. that the word may become effectual to salvation , we must attend thereunto with diligence , preparation , and prayer , receive it with saith and love , lay it up in your hearts and practise it in our lives . q. how must we attend upon the word ? a. with diligence , preparation , and praver . q. must we come diligently and frequently to the hearing and reading of it ? a. yes . q. and must we observe it , and attend to it with diligence , when we do read or hear it ? a. yes . q. will negligent , slight , and seldom attendance upon the word be sufficient ? a no. q is prayer necessary to the making of the word effectual ? a. yes . q. do we not rightly attend upon the word , except we make preparation for it before we come ? a. no. q what ? must we pray before we come to it , and after we have been at it ? a. yes . q and how must we receive it ? a. with faith and love . q. what is it to receive the word with faith ? a. soundly to believe the truth and goodness of it , and accept of both . q. what is it to receive it with love ? a. lovingly and willingly to embrace it . q. what must we do with it , when we have received it ? a. lay it up ? q. where , in our heads only ? a. in our hearts . q. will it nothing avail us to attend to it , receive it , and retain it , except we practise it in our lives ? a. no. q. will the word be effectual to our salvation if thus attended to and received , thus laid up and practised . a. yes . q. 89. how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not from any virtue in them , or in him that doth administer them , but only by the blessing of christ , and the working o his spirit in them that by saith receive them . q. how do they not become effectual ? a. not from any virtue in them , or in him that doth administer them . q. doth the efficacy of the sacraments depend upon the goodness or badness of him that doth administer them ? a. no. q. is the efficacy of the sacraments from themselves , or do they work upon the soul by own own nature ? a. no. q. by what do they become effectual ? a. only by the blessing of christ. q. how doth christ bless the sacrament that it may become effectual to us ? a. by the working of his spirit . q. are the sacraments thus blessed , and made effectual unto all ? a. no. q. to whom then are they effectual ? a. to them that by faith receive them . q do not the sacraments profit them that are in unbelief , and either have not , or use not faith to receive them ? a. no. q. 90. what is a sacament ? a. a sacrament is an holy ordinance institued by christ , wherein , by 〈◊〉 signs , christ and the benefits of therew covenant are represented , sealed , and ●pplied to believers . q. is the sacrament a civil ordinance , or an holy ordinance ? a. an holy ordinance . q. by whom are the 〈◊〉 ? a by christ. q. what do you mean by being [ instituted ] by christ ? a. appointed and ordained by christ. q. what are the parts of a sacrament ? a. the sign , and the thing signified . q. what is the outward part of the sacrament ? a. the outward and sensible sign . q. do the signs offer themselves to the senses ? a. yes . q. and offer the things signified to our faith ? a. yes . q. are they empty signs , useless , and unprofitable ? a. no. q. what do they signifie and convey to us ? a. christ and the benefits of the new-covenant . q after what mann●r are christ and the benefits of the new-covenant shewed forth , and conveyed to us in the sacraments ? a. they are represented , sealed , and applied . q. are the sacraments then the se●les , or the confirming of the new covenant ? a. yes . q. do we seal cur covenant with god , and god his covenant with us at the sacrament ? a. yes . q. to whom are christ , and the benefits of the new covenant sealed , and applied ? a. to believers . q. to all believers ? a. yes . q. and to none but believers ? a. no. q 91. which are the sacraments of the new testament ? a. the sacraments of the new testament are baptism and the lords supper . q. were there other sacraments under the old testament , as circumcision , and the passeover . a. yes . q. do these remain in use now ? a. no. q. what sacraments hath christ appointed under the new testament in the room of these ? a. baptism , and the lords supper . q. are there no other sacraments but these two ? a. no. q. 92. what is baptism ? a. baptism is a sacrament , wherein the washing with water , in the name of the father , and of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ , and partaking of the benefits of the covenant of grace , and our engagement to be the lords : q. what kind of ordinance is baptism ? a. a sacrament . q. what is the elemental sign in baptism ? a. water . q. what is the ceremonial sign ? a. washing , or application of the water ? q. in whose name is the person baptized to be washed with water ? a. in the name of the father , and of the son , and of the holy ghost . q. what do you mean by baptizing [ in the name ] of the father , son , and holy ghost ? a in the authority , and into the faith , profession , and obedience of father , son , and holy ghost . q. what is signified , sealed , and engaged to , as to be done on gods part in baptism ? a. our ingrafting into christ , and being made partakers of the benefits , of the covenant of grace . q. what is sealed to on our part in baptism , or what do we engage to ? a. to be the lords . q. are our ingrafting into christ , partaking of the benefits of the covenant of grace , and our engagement to be the lords , signified and sealed to in baptism ? a. yes . q. 93. to whom is baptism to be administred ? a. baptism is not to be administred to any that are out of the visible church , till they profess their faith in christ , and obedience to him , but the infants of such as are members of the visible church are to be baptized . q. to whom is baptism not to be administred ? a. not to any that are out of the visible church . q. till when is it not to be administered to such ? a. not till they profess their faith in christ , and obedience to him . q. what kind of profession must such make then before they be baptized ? a. of faith in christ , and obedience to him . q. may infants be baptized ? a. yes . q. what all infants whatever ? a. no. q. whose infants then ? a. the infants of such as are members of the visible church . q. 94. what is the lords supper ? a. the lords supper is a sacrament , wherein , by giving and receiving bread and wine according to christs appointment , his death is she wed forth ; and the worthy receivers are not after a corporal and carnal manner , but by faith , made partakers of his body and blood , with all his benefits to their spiritual nourishment and growth in grace . q. what kind of ordinance is the lords ; supper ? a. a sacrament . q. what are the elemental signs in the lords supper ? a. bread and wine . q. what are the ceremonial signs ? a. breaking the bread , giving , and receiving the bread and wine . q. what is signified by the bread ? a. the body of christ. q. what by the wine ? a. the blood of christ. q. what by the giving of the bread and wine ? a. gods giving all christ to us . q. what by our receiving ? a. our taking all of christ. q. what by breaking of the bread ? a. christ being broken , bruised , and tormented for us . q. why are the bread and wine given apart , and not together ? a. to shew forth christs death in the parting his blood from his body . q. what are we made partakers of in the supper ? a. christs body and blood , with all his benefits . q. how are we not partakers of his body and blood ? a. not after a corporal and carnal manner . q. how are we partakers ? a. by faith. q. who are made partakers of christs body and blood ? a. the worthy receivers . q. what do you mean by worthy receivers ? a. such as are in some measure qualified , fitted , and prepared for receiving . q. to what end are we here made partakers of christs body and blood ? a. to our spiritual nourishment and growth in grace . q. 95. what is required in the worthy receiving of the lords supper ? a. it is required of them that would worthily partake of the lords supper , that they examine themselves , of their knowledg , to discern the lords body , of their faith to feed upon him , of their repentance , love , and new obedience , lest coming unworthily , they eat and drink judgment to themselves . q. what is the great duty of those that are to come to the lords supper ? a. to examine themselves . q. how many things must they examine themselves about ? a. five , viz. 1. knowledg . 2. faith. 3. love. 4. repentance . 5. new obedience . q. must every one that cometh to the lords supper have knowledg . a. yes . q. and examine himself of his knowledg ? a. yes . q why is knowledg necessary ? a. to discern the lords body . q. are all persons that are grosly ignorant unworthy receivers . a. yes . q. and do such eat and drink damnation to themselves ? a. yes . q cannot a man be a worthy receiver wishout faith ? a. no. q. and must he examine himself in his faith ? a. yes . q. why is faith necessary ? a. to feed upon christ. q. whom do we feed on in the lords supper ? a. on christ. q. by what ? a. by faith . q. must we have love as well as faith : love to god , and love to the brethren , if we would worthily partake of the lords supper ? a. yes . q. and is the having and trying of repentarc and new obedience , necessary to worthy receiving ? a. yes . q. is there any danger if we come unworthily ? a. yes . q. what is the danger ? a. we should eat and drink damnation to our selves . q. are all that come to the sacraments without faith , love , repentance , and new obedience , unworthy receivers , that eat and drink their own damnation ? a. yes . q. 96. what is prayer ? a. prayer is an offering up of our desires unto god , for things agreeable to his will , in the name of christ , with confession of our sins , and thankful acknowledgment of his mercies . q. do we offer up any thing to god in prayer ? a. y s. q. what , our words only ? a. no. q. what then ? a. our desires . q. is it prayer to repeat a few lifeless words , when our hearts and desires are not offered up ? a. no. q. to whom must we offer up our desires in prayer ? a. to god. q. to none but god ? a. no. q. for what must we pray ? a. for things agreeable to gods will. q. what to his revealed will ? a. yes . q. is not gods secret will the rule of our prayer ? a. no. q. in whose name must we pray ? a. in the name of christ. q. what is it to pray in the name of christ ? a. to pray at his command , depending on his strength for assistance , and on his merits and intercession for acceptance . q. what must our desires to god be joined with ? a. confession of our sins . q. and what else ? a. thankful acknowledgment of his mercies . q. how many parts are there then of prayer ? a. three ; confession , petition , and thanksgiving . q. and how many things are there as the matter of these ? a. three ; our sins , wants , and mercies . q. which of these is the matter of confession ? a. our sins . q. which of petition ? a. our desires and wants . q. which of thanksgiving . a. our mercies . q. 97. what rule hath god given for our direction in prayer ? a. the whole word of god is of use to direct us in prayer ; but the special rule of direction is , that form of prayerwhich christ taught his disciples , commonly called the lords prayer . q. what is our general rule for our direction in prayer ? a. the whole word of god. q. what is the special rule ? a. the lords prayer . q. of what special use is the lords prayer ? a. to direct us in prayer . q. 98. what doth the preface of the lords prayer teach us ? a. the preface of the lords prayer [ which is , our father which art in heaven ] tacheth us , to draw near to god with all holy reverence and confidence , as children to a father able and ready to help us , and that we should pray with and for others . q. how many parts be there of the lords prayer ? three ; viz. the preface , six petitions , and the conclusion . q. which is the preface ? a. our father which art in heaven . q. how must we draw nigh to god in prayer ? a. as children to a father . q. how is that ? a. with reverence and confidence . q. must we come to god with all holy reverence and eonfidence , because he is our heavenly father ? a. yes . q. what ground have we for our confidence ? a. because he is a father able and ready to help us . q. why do we say [ our father ] and not [ my father ] ? what doth this teach us ? a. that we should not only pray by our selves , and for our selves , but with and for others . q. must we pray for others then ? a. yes . q. for whom must we pray ? for all ? a. yes , except those that have sinned the sin unto death . q. what for our enemies ? a. yes . q. and especially for the church of god , for our magistrates , ministers , and those that we are most related and engaged to , or desired to pray for ? a. yes . q. 99. what do we pray for in the first petition ? a. in the first petition [ which is , hallowed be thy name ] we pray , that god would enable us and others , to glorifie him in all that whereby he maketh himself known , and that he would dispose all things to his own glory . q. which is the first petition ? a. hallowed be thy name . q. what do you mean by the [ name ] of god ? a. any thing whereby he maketh himself known . q. what do you mean by [ hallowed ] be thy name ? a. let thy name be sanctified , or glorified . q. are we here then to bewail the dishonour that we have brought to gods name by our self-seeking , and other sins , whereby we have robbed him of , and obscured his glory ? a. yes . q. do we pray that he would enable others too , as well as our selves ? a. yes . q. how do we here desire god to dispose of all things in the world ? a. to his own glory . q. is this the first and principal thing that we should seek in our prayers , that gods name may be hallowed , or sanctified , and glorified . a. yes . q. what , that his works may be magnified , and his word glorified , his worship observed , and all his attributes and excellencies highly honoured , commended , adored , and admired by us , and all his creatures . a. yes . q. 100. what do we pray for in the second petition ? a. in the second petition [ which is , thy kingdom come ] we pray , that satans kingdom may be destroyed , and that the kingdom of grace may be advanced , our selves and others brought into it , and kept in it , and that the kingdom of glory may be hastened . q. which is the second petition ? a. thy kingdom come . q. whose kingdom do we here pray against ? a. the kingdom of satan . q. whose kingdom do we pray for ? a. the kingdom of christ. q. what do we pray for with reference to satans kingdom ? a. that it may be destroyed . q. do we here pray that our sins may be mortified , in the prevalency whereof satans kingdom stands ? a. yes . q. how manifold is the kingdom of christ ? a. two-fold : the kingdom of grace ; and the kingdom of glory . q. what do we pray for with reference to the kingdom of glory ? a. that it may be hastened . q. what do we pray for with reference to the kingdom of grace ? a. that it may be advanced . q. how ? a. by our selves , and others , being brought into it , and kept in it . q. are we naturally the subjects of satans kingdom ? a. yes . q. and is this here to be acknowledged by us ? a. yes . q. and are we to pray that we may be brought into , and made real subjects of christs kingdom , and that not only of his more general kingdom , the visible church , but his more special kingdom , the church invisible ? a. yes . q. must we pray bere that the gospel may be propagated among those that know it not , and prosperously succeed among those that know it , that so others may be brought into , and kept in it , as well as our selves ? a. yes . q 101. what do we pray for in the third petition ? a. in the third petition , [ which is , thy will be done on earth as it is in heaven ] we pray , that god would make us able and willing to know , obey , & submit to his will in all things , as the angels do in heaven . q which is the third petition ? a. thy will be done . q. what do we pray here with reference to the will of god. a. that we may know it , obey it , and submit to it . q. what do we pray for with reference to the will of his precept ? a. that we may know and obey it . q. and for what with referenee to the will of his providence ? a. that we may submit to it . q. wherein are we to obey and submit ? a. in all things . q. are we naturally ignorant of his will ? a. yes . q. and neither able , nor willing to know it ? a. no. q. are we naturally contrary to his will , and unwilling as well as unable to obey or submit to it , though we did know it ? a. yes . q. and are we to acknowledg this in our prayers ? a. yes . q. how may we come to know , obey , and submit to his will ? a. by his grace . q. how doth grace qualifie us for the knowing , obeying , submitting to his will ? a. it makes us both able and willing . q. after what pattern must we obey and submit to the will of god ? a. as the angels do in heaven . q. what , universally , chearfully , constantly , zealously , as they do ? a. yes . q. 102. what do we pray for in the fourth petition . a. in the fourth petition , [ which is , give us this day our daily bread ] we pray , that of gods free gift , we may receive a competent portion of the good things of this life , and enjoy his blessing with them . q. which is the fourth petition ? a. give us this day our daily bread . q. what things do we pray for in this petition ? a. the good things of this life . q. are these meant by our [ daily bread ] ? a. yes . q. what measure or proportion of them do we pray for ? a. a competent portion . q. what do you mean by a competent portion ? a. such a portion of them as is sufficient and convenient for us . q. can we deserve the good things of this life ? a. no. q. can we procure them by our own industry ? a. no. q. how do we come to receive them then ? a. of gods free gift . q. do we acknowledg them to be gods free gifts , when we say [ give us ] our daily bread ? a. yes . q. what else do we pray for to enjoy with them ? a. gods blessing . q. is it not sufficient that we have the things themselves , without we have his blessing with them ? a. no. q. why do we say , give us [ this day ] our daily bread ? is it to teach us not to care for to morrow , and to instruct us that we must pray daily ? a. yes . q. and why do we pray for bread ? is this to teach us to moderate our affection to , and desires after earthly things ; and not to desire above what may be sufficient for our comfort , and to be content if we have but necessaries ? a. yes . q. in what petition do we pray for temporal things ? a. in the fourth . q. 103. what do we pray for in the fifth petition ? a. in the fifth petition , [ which is , and forgive us our debts , as we forgive our debttors ] , we pray , that god for christs sake would freely pardon all our sins , which we are the rather encouraged to ask , because by his grace we are enabled from the heart to forgive others . q. which is the fifth petition ? a. forgive us our debts , as we forgive our debtors . q. what do you mean by our debts . a. our sins . q. must we acknowledg our selves debtors to gods justice by sin ? a. yes . q. who is it that alone can forgive the debt of sin ? a. god. q. for whose sake do we pray that god would forgive us ? a. for christs sake . q. are we able to make any satisfaction for our sins , and to pay our debts ? a. no. q. must god forgive the debt if ever we be freed ? a. yes . q. doth god forgive our sins for any desert of ours ? a. no. q. how then ? a. freely . q. whence have we encouragement to ask of god the forgiveness of our debts ? a. because we that are infinitely short of his goodness , do yet forgive our debtors . q. must we then forgive others wrongs against us , as ever we expect that god should forgive us ? a. yes . q. after what manner must we forgive others ? a. from the heart . q. is it enough to forgive them in words only ? a. no. q. may we not have desires of revenge towards them , nor wish them evil in our hearts ? a. no. q. can we do this of our selves ? a. no. q. how should we then be enabled hereunto ? a. by his grace . q. is this an encouragement to us to ask and expect that god should forgive us , when we by his grace are enabled from the heart to forgive others ? a. yes . q. 104. what do we pray for in the sixth petition ? a. in the sixth petition , [ which is , and lead us not into temptation , but deliver us from evil ] we pray , that god would either keep us from being tempted to sin , or support and deliver us when we are tempted . q. which is the sixth petition ? a. lead us not into temptation , but deliver us from evil . q. do we here acknowledg our apiness to fall , and to run into temptation ? a. yes . q. and our inability without gods special assistance to stand in and under temptation ? a. yes . q. what do we here pray to be kept from ? a. from being tempted to any sin . q. and what mercy do we pray we may have when we are tempted ? a. that we may be supported and delivered . q. do we pray absolutely to be delivered from the sin , and in gods time from the temptation also ? a. yes . q. may we run into temptation ? a. no. q. and must we pray that god ( if it be his will ) would not in his providence expose us to temptation ? a. yes . q. 105. what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer , [ which is , for thine is the kingdom , the power and the glory for ever , amen . ] teacheth us , to take our encouragement in prayer from god only , and in our prayers to praise him , ascribing kingdom , power , and glory to him : and in testimony of our desire and assurance to be heard , we say , amen . q. which is the conclusion of the lords prayer ? a. for thine is the kingdom , the power and the glory for ever and ever , amen . q. whence are we to take our encouragement in prayer ? a. from god only . q. may we take it from any worthiness in our selves , or in any other creature ? a. no. q. where are we taught to take our encouragement in prayer from god only ? a. in the conclusion of the lords prayer . q. is this an encouragement to us in prayer , that the kingdom , and rule , and soveraignty is gods , and therefore he may give us what he pleaseth ? a. yes . q. and that the power is gods , and therefore he can do according to , and above all our necessities , let our case be what it will ? a. yes , q. and that the glory belongs to god , and therefore we are encouraged from the glorious excellencies of his nature to expect , and for the furtherance of his own honour to desire the fulfilling of our requests ? a. yes . q. and doth the conclusion also teach us to join praises to our prayers ? a. yes . q. is gods kingdom , power , and glory then , the matter both of our encouragement , and of his praise ? a. yes . q. is god praised by us in our ascribing all glory , power , and dominion to him , and in commending his excellencies and prerogatives ? a. yes . q. and why do we say [ amen ] ? a. in testimony of our desire , and assurance to be heard . q. doth it imply both earnestness in desiring , and confidence of speeding ? a yes . q. what is the meaning of amen ? a. 1. so let it be . 2. so it shall be . useful questions , whereby a christian may every day examine himself . psal. 4. 4. commune with your heart upon your beds . every evening before you sleep ( unless you find some other time in the day more for your advantage in this work ) sequester your self from the world , and having set your heart in the presence of the lord , charge it before god to answer to these interrogatories . for your duties . q. 1. did not god find me on my bed , when he looked for me on my knees ? job 1. 5. psal. 5. 3. q. 2. have not i prayed to no purpose , or suffered wandring thoughts to eat out my duties ? mat. 15. 8 , 9. jer. 12. 2. q. 3. have not i neglected or been very overly in the reading gods holy word ? deut. 17. 19. josh. 1. 7 , 8. q. 4. have i digested the sermon i heard last ? have i repeated it over , and prayed it over ? luke 2. 19 , 51. psal. 1. 2. & 119. 5 , 11 , 97. q. 5. was there not more of custom and fashion in my family-duties than of conscience ? psal. 101. 2. jer. 30. 21. q. 6. wherein have i denyed my self this day for god ? luke 9. 23. q. 7. have i redeemed my time from too long or needless visits , idle imaginations , fruitless , discourse , unnecessary sleep , more than needs of the world ? eph. 5. 16. col. 4. 5. q. 8. have i done any thing more than ordinary for the church of god , in this time extraordinary ? 2 cor. 11. 28. isa. 62. 6. q. 9. have i took care of my company ? prov. 13. 20. psal. 119. 63. q. 10. have not i neglected or done something against the duties of my relations , as a master , servant , husband , wife , parent , child , &c. eph. 5. 22. to chap. 6. v. 10. col. 3. 18. to the 4. v. 2. for your sins . q. 1. doth not sin sit light ? psal. 38. 4. rom. 7. 24. q. 2. am i a mourner for the sins of the land ? ezek. 9. 4 : jer. 9. 1 , 2 , 3. q. 3. do i live in nothing that i know or fear to be a sin ? psal. 119. 101 , 104. for your heart . q. 1. have i been much in holy ejaculations ? neh. 2. 4 , 5. q. 2. hath not god been out of mind ? heaven out of sight ? psal. 16. 8 : jer. 2. 32. col. 3. 1 , 2. q. 3. have i been often looking into mine own heart , and made conscience even of vain thoughts ? prov. 3. 23. psal. 119. 113. q. 4. have not i given way to the workings of pride , or passion ? 2 chron. 32. 26. james 4. 5 , 6 , 7. for my tongue . have i bridled my tongue and forced it in , jam. 1. 26. jam. 3. 2 , 3 , 4. psal. 39. 1. q. 2. have i spoken evil of no man ? tit. 3. 2. jam. 4. 11. q. 3. hath the law of the lord been in my mouth as i sate in my house , went by the way , was lying down , and rising up ? deut. 6. 6 , 7. q. 4. is there no company i have come into , but i have dropped something of god , and left some good savour behind ? col. 4. 6. eph. 4. 29. for your table : q. 1. did not i sit down with no higher end than a beast , meerly to please my appetite ? did i eat and drink to the glory of god ? 1 cor. 10. 31. q. 2. was not my appetite too hard for me ? jude 12. 2 pet. 1. 6. q. 3. did not i arise from the table without dropping any thing of god there ? luke 7. 36 , &c. luke 14. 1 , &c. john 6. q. 4. did not i mock god , when i pretended to crave a blessing , and return thanks ? acts 27. 35 , 36. mat. 15. 36. col. 3. 17. 23. for your calling . q. 1 : have i been diligent in the duties of my calling ? eccles. 9. 1 cor. 7. 17. 20. 24. q. 2. have i defrauded no man ? 1 thes. 4. 6. 1 cor. 6. 8. q. 3. have i dropped never a lye in my shop , or trade ? prov. 21. 6. eph. 4. 25. q. 4. did not i rashly make , nor falsly break some promise ? psal. 106. 33. josh. 9. verse 14 , &c. psal. 15. 4. an addition of some brief directions for the morning . d. 1. if through necessity or carelesness you have omitted the reading and weighing of these questions in the evening , be sure to do it now . d. 2. ask your self , what sin have i committed ? what duty have i omitted ? against which of these rules have i offended in the day foregoing ? and renew your repentance , and double your watch . d. 3. examine whether god were last in your thoughts when you went to sleep ; and first , when you awoke . d. 4. enquire whether your care of your heart and ways doth increase upon your constant using of this course for self-examination , or whether it doth abate , and you grow more remiss . d. 6. impose a task of some good meditation upon your selves while you are making ready , either to go over these rules in your thoughts , or the heads of the sermon you heard last , or the holy meditations for the purpose in the practice of piety , or scudders daily walk . d. 6. set your ends right for all that day . d. 7. set your watch , especially against those sins and temptations that you are like to be most incident to , that day . to the most endeared people , the inhabibitants of taunton ; salvation . most dearly beloved aud longed for , my joy and crown . my hearts desire , and prayer for you is , that you may be saved . this is that which i have been praying , and studying , and preaching for these many years ; and this is the end of my venturing , and suffering , and writing at this prsent time . god that knoweth all things , he knoweth that this is my wish ; oh that i could but come at your souls ! and that this is the prize and the gain that i run for , that i might win souls . i seek not other gifts give me your hearts , let me but part between your sins and you ; suffer me but to save you . give me leave to carry you over to jesus christ , and i will not ask you any more . i will serve you gladly , i will suffer for you thankfully , so i may but save you . do not wonder why i follow you so pressingly , why i call upon you so frequently ; let not my importunity be grievous to you ; all this is but to save you . christ did not bethink his blood , and shall i bethink my breath , or ink , in order to your salvation ? what pity is it , that any of you should miscarry at last , under the power of ignorance , or by a prophane negligence , or a formal and lifeless profession of strict godliness . beloved , i am afraid of you , lest ( as to many of you ) i have run in vain . i cannot but most thankfully acknowledg , that ( considering the paucity of these that are saved ) there are not a few of you who are the joy of your ministers & the glory of christ. but it cannot be dissembled , that far the greater number give little ground to hope , that they are in the state of salvation . and must not this be a pinching thought , to a compassionate teacher , to think , that he cannot for his heart perswade men but that the most of them will wilfully throw away themselves ? is it not a woful sight , to behold the devils driving a great part of our miserable flocks , ( as they did once the herd of swine , the keepers themselves amazed looking on , ) i say driving them violently down the hill , till they be choked in the water , & drowned irrecoverably in the gulph of endless perdition ? ah miserable spectacle ! what through the loosness and sensuality of some , what throngh the wilful blindness of others , what through the halving , and cold , and customary religion of others , how great a number of our flocks is satan like to carry utterly away from us , after all that hath been done to save them ? yet i cannot but call after them . hearken unto me , o ye children . how long will you a love vanity , and follow after leasing , and b trust in lying words ? as the lord liveth you are lost , except you turn : c wherefore turn your selves and live ye . ah how mercy woeth you ! how it waiteth to be gracious to you ! hear , o sinners , hear . see you not how the merciful saviour of the world stretcheth forth his hands all the day long , and spreadeth forth his wings , and calleth you as a hen doth her chicken ? hear you not the soundings of his bowels ? he hath no need of you ; yet how do his compassions melt over perishing sinners ? his e heart is turned within him , and shall not this turn your hearts ? his repentings are kindled together ? and shall not this lead you to repentance ? f behold , he standeth at the door and knocketh . o man wilt thou keep jesus at the door , and lodg barabbas in thy bosom ? and prefer thy cruel lusts , before thy compassionate lord ? oh his melting love to sinners ! he g calleth after them , he h weepeth over them , he i cryeth to them ; how long ye simple ones , will you love simplicity ? k will you not be made clean ? when shall it once be ? why will you die ? turn you at my reproof : behold , i will pour out my spirit unto you . sinner , art thou not yet melted ? oh come in at his loving calls . come out from thy sins : touch the scepter of grace and live : why shouldest thou be l dashed in pieces by his iron rod ? kiss the son : why shouldst thou perish in the way ? set up jesus as thy king , lest he count thee for his m enemy , because thou wouldest that he should not reign over thee , and so thou be called forth and slain before him . oh how dreadful will this case be to perish under the pitiful eyes of his mercy , and to die by the hand of a saviour ! oh double hell , to have thy redeemer become thine executioner ! and the hand that was so long stretched forth to save thee , to be now stretched forth to slay thee ! and the merciful heart of christ himself hardned against thee , so as that he should call thee forth , and with his own hand hew thee in pieces , ( as samuel did agag ) before the lord. but i have been too too long in prefacing to what i intended forthwith to have fallen upon : indeed i am apt to run out in matters that do so nearly touch upon your greatest concernments . beloved , i despair of ever bringing you to salvation , without sanctification : or possessing you of happiness , without perswading you to holiness . god knows i have not the least hope ever to see one of your faces in heaven , except you be converted and sanctified , and exercise your selves unto godliness . this is that i drive at . i beseech you study to further personal godliness and family godliness . 1. personal godliness . let it be your first care to set up christ in your hearts . see that you make all your worldy interests to stoop to him , that you be entirely and unreservedly devoted unto him . if you n wilfully and deliberately and ordinarily harbour any sin , you are undone ? see that you unfeignedly take the laws of christ , as the rule of your words , thoughts , and actions ; and subject your o whole man , members and mind faithfully to him . if you have not a true respect to p all gods commandments , you are unsound at heart . oh study to get the image and impress of christ upon you within . begin with your hearts , else you build without a foundation . labour to get a saving change within , or else all external performances will be to no purpose . and then study to shew forth the power of godliness in the life . let piety be your first and great business . 't is the highest point of justice , to give god his due . beware that none of you be a prayer-less person : for that is a most certain discovery of a christless and q a graceless person , of one that is a very stranger to the fear of god. suffer not your bibles to gather dust . see that you r converse daily with the word . that man can never lay claim to blessedness , whose s delight is not in the law of the lord. let meditation and self-examination be your daily exercise , else the papists , yea , the pagans , will condemn us . that the short questions , which i have given you as a help to self-examination , may be daily perused by you , is the matter of my passionate request unto you . if ever you come to any growth in holiness , without the constant use of this practice , i am grosly deceiv'd ; and therefore i would beseech , yea , even charge you , by the lord , that you would daily examine your selves by these questions , till you have found a better help to this duty . but piety , without charity , is but the half of christianity , or rather impious hypocrisie . we may not divide the tables . see therefore that you do justly , and love mercy , and let equity and charity run like an even thread , throughout all your dealings . be you temperate in all things , & let chastity and sobriety be your undivided companions . let truth and purity , seriousness and modesty , heavenliness and gravity , be the constant ornaments of your speech . let patience and humility , simplicity and sincerity shine out in all the parts of your conversations . see that you forget and forgive wrongs , and requite them with kindness , as you would be found children of the most high. be merciful in your censures , and put the most favourable construction upon your brethrens carriage , that their actions will reasonably bear . be slow in promising , punctual in fulfilling . let meekness and innocency , affableness , yieldingness , and courtesie , commend your conversations to all men . let none of your relations want that love and loyalty , that reverence and duty , that tenderness , care , and vigilancy , which their several places and capacities call for . this is throughout godliness . i charge you before the most high god , that none of you be found a swearer , or a lyar , a lover of evil company , or a scoffer , or malicious , or covetous , or a drunkard , or a glutton , unrighteous in his dealing , unclean in his living , or a quarreller , or a thief , or a backbiter , or a railer : for i denouce unto you from the living god , that t destruction and damnation is the end of all such . 2. family godliness . he that hath set up christ in his heart , will be sure to study to set him up in his house . let every family with you be u a christian church ; every house , a house of prayer ; every houshold , a houshold of faith . let every housholder say , with johua , w i and my house will serve the lord ; and resolve with david , x i will walk within my house with a perfect heart . let me press upon you a few duties , which i have been long harping upon , but alas ( i speak it to your shame ) with many ( too too many ) of you , to little purpose in general . first , let religion be in your families , not as a matter by the by ( to be minded at leisure , when the world will give you leave ) but the standing business of the house . let them have your prayers as duly as their meals ; is there any of your families , but have time for their taking food ? wretched man ! canst thou find time to eat it , and not find time to pray in ? secondly , settle it upon your hearts , that your souls are bound up in the souls of your family . they are committed unto you , & ( if they be lost through your neglect ) will be required at your hands . sirs , if you do not , you shall know , that the charge of souls is a heavy charge , and that the blood of souls is a heavy guilt . o man , hast thou a charge of souls to answer for , and dost thou not yet bestir thy self for them , that their blood be not found in thy skirts ? wilt thou do no more for immortal souls , thèn thou wilt do for thy beasts that perish ? what dost thou do for thy children , and servants ? thou providest meat and drink for them , agreeable to their natures , and dost thou not the same for thy beasts ? thou givest them medicines , and cherishest them when they be sick , and dost thou not as much for thy swine ? more particularly . 1. let the y solemn reading of the word and z singing of psalms , be your family exercises . 2. let every person in your families be duly called to an account , of their profiting by the word heard or read , as they be about doing your own business . this is a duty of consequence unspeakable , and would be a means to bring those under your charge , to remember and profit by what they receive . see chists example in calling his family to an account , mat. 16. 11. 13. 15. 3. often take an account of the souls under your care , concerning their spiritual * estates , make inquiry into their conditions , insist much upon the sinfulness and misery of their natural estate , and upon the necessity of regeneration and conversion , in order to their salvation . admonish them gravely of their sins , incourage beginnings . follow them earnostly , and let them have no quiet for you , till you see them in a saving change . this is a duty of high consequence , but ( i am afraid ) fearfully neglected , even by some that are godly . doth not conscience say , thou art the man ? 4. look to the strict sanctifying of the sabbath a by all your housholds . many poor families have little time else . o improve but your sabbath days as diligently in labouring for knowledg , and doing your makers work , as you do the other days in doing your own work , and i doubt not , but you may come to some proficiency . 5. let the b morning and evening sacrifice of solemn prayer , be daily offered up in all pour families . beware they be not found among the families that call not upon gods name ; for why should there be c wrath from the lord upon your families ? o miserable families , without god in the world , that are without family prayer ! what have you so many family sins , family wants , family mercies , what and yet no family prayers ? how do you pray with d all prayer and supplication , if you do not with family prayer ? say not , i have no time . what hast thou all thy time on purpose to serve god , and save thy soul ? and yet is this for which thou canst find no time . find but a heart , and i will find time . pinch out of your meals , and sleep , rather than want for prayer . say not , my business will not give leave . this is the greatest business to save thy self , and the souls committed to thee . besides , a whet will be no let . in a word , the e blessing of all is to be got by prayer ; and what is thy business without gods blessing ? say not , i am not able . use the f one talent , and god will increase . helps are to be had , till thou art better able . but if there be no other remedy , thou must join with thine abler neighbour . god hath special regard to joint-prayer , and therefore you must improve family advantages for the performing of it . 6. put every one in your families upon private prayer . observe whether they do perform it . get them the help of a form , if they need it , till they are able to go without it . direct them how to pray , by minding them of their sins , wants , and mercies , the materials of prayer . this was the practice of john , and of jesus , luke 11. 1 , 2 , &c. 7. set up catechizing in your families , at the least once every week . it was my parting , dying request , that you would set up and maintain this duty constantly in your families . have you done it all accordingly ? cannot your consciences witness , cannot your families witness you have not ? well , i thought my parting words would have done something with you : i hoped the fervent request of a dying minister , would have prevailed for such a small matter with you . what , to this day without solemn catechizing in yonr houses ? ah , what a discouragement to your teacher is this ? brethren , shall i yet prevail with you ? will you reject me now also ? o let me perswade you , before you take off your eyes from these lines , to resolve to set upon the constant exercise of this duty . surely i have done and suffered more for you than this comes to : will you now deny me ? i beseech you let me find , if ever god do again bring me to visit your houses , that the words of a suffering minister have some power with you . i have sent you an help on purpose : what , shall all my perswasions be but speaking in the wind ? and all my pains but labouring in the fire ? beloved , have you no dread of the almighties charge , that you should h teach these things diligently to your children , and talk of them as you sit in your houses , &c. and i train them up in the way wherein they should go . hath god so commended abraham that k he would teach his children and houshold , and that he had l many instructed servants , and given such a promise to him thereupon , and will not you put in for a share neither in the praise , nor the promise ? hath m christ honoured catechizing with his presence , and will not you own it with your practice ? say not , they are careless , and will not learn. what have you your authority for , if not to use it for god , and the good of their souls ? you will call them up , and force them to do your work ; and should you not at least be as zealous in putting them upon gods work ? say not , they are dull , and are not capable : if they be dull , god requires of you the more pains and patience ; but so dull as they are , you will make them to learn how to work ; and can they not learn as well how to live ! are they capable of the mysteries of your trade , and are they not capable of the plain principles of religion ? well , as ever you would see the growth of religion , the cure of ignorance , the remedy of prophaness , the downfall of error , fulfil you my joy in going through with this duty . i have been too long already , and yet i am afraid my letter will be ended before my work be done . how loth am i to leave you , before i have prevailed with you to set to the work to which you are here directed will you pass your promise ? will you give me your hands ? oh that you would ! you cannot do me a greater pleasure . ask what you will of me . see if i will not do as much for you . oh that your families might be a joy to me , as that twice noble ladies to john ; who professes he had no greater joy , then to find her children walking in the truth ! beloved , why should you not give the hand one to another , & mutually engage each to other , for more vigorous and diligent endeavours , in promoting family godliness . i must tell you , god looks for more than ordinary from you , in such a day as this . he expects that you should do , both in your hearts , & in your houses , somewhat more than ever , under these his extraordinary dispensations ; my most dearly beloved , mine own bowels in the lord , will you satisfie the longings of a travelling minister ? will you answer the calls of divine providence ? would you remove the incumbent , or prevent the impending calamities ? would you plant nurseries for the church of god ? would you that god should build your houses , and bless your substance ? would you that your children should bless you ? that your father should bless you ? oh then set up piety in your families as ever you would be blessed , or be a blessing ; let your hearts and your houses be the temples of the living god , in which his worship ( according to all the forementioned directions ) may be , with constancy reverently performed . pardon my prolixity , and importunity in so earnest pursuing of you , i am yet afraid i have done too soon , and shall end without my errand . the lord god perswade you . to him i turn me ; for i am well assured he can prevail with you . o father of spirits , that hast set me over thy flock to watch for their souls as one that must give an account . i have long studied thy will , and taught in thy name , and do unfeignedly bless thee , that any have believed my report . i have given unto them the words which thou gavest me , and they have received them . i have manifested thy name unto them , and they have kept thy word . and now i am no more with them , but i come unto thee : holy father , keep them through thine own name , for they are thine . as they have kept the word of thy patience , so keep thou them in the hour of temptation . they are but a flock , a little and a helpless flock : but thou art their shepherd , suffer them not to want . do thou feed them and fold them . let thy rod and thy staff comfort them , and let not the beasts of prey fall upon them to the spoiling of their souls . but what shall i do for them that will not be gathered . i have called after them but they would not answer . i have charged them in thy name , but they would not hear . i have studied to speak perswasively to them , but i cannot prevail . yea , i said i have laboured in vain , i have spent my strength for nought , and in vain , yet i cannot give them over , much less may i give thee over . lord perswade japhet , to dwell in the tents of shem. lord compel them to come in , and lay the hands of mercy upon them , as thou didst on lingring lot , and bring them forth , that they may escape for their lives , and not be consumed . lord , i pray thee , open their eyes that they may see , and lay hold upon their hearts by thine omnipotent grace . do thou turn them , and they shall be turned . o bring back the miserable captives , and suffer not the enemy of mankind to drive away the most of the flock before mine eyes , and to deride the fruitless endeavours of thy labourers , and boast over them , that he can do more with them , though he seek to ruin them , than all the beseechings , counsels , and charges of thy servants that seek to save them . lord , if i could find out any thing that would pierce them , that would make its way into their hearts , thou knowest i would use it . but i have been many years pleading thy cause in vain . o let not these endeavours also be lost . o god , find out every ignorant , every prophane sinner , every prayerless soul , and every prayerless family , and convince them of their miserable condition , while without thee in the world . set thy image upon their souls , set up thy worship in their families . let not pride , ignorance , or slothfulness , keep them in neglect of the means of knowledg . let thine eyes be over the place of my desires for good , from one end of the year to the other end thereof . let every house therein be a seminary of religion , and let those that cast their eyes upon these lines , find thee sliding in by the secret influence of thy grvce into their hearts , and irresistibly engaging them to do thy pleasure . amen . amen . finis . books printed for edw. brewster , at the crane in pauls church-yard . 1674. the apostolical history containing the acts , labours , sermons , discourses , miracles , successes of the holy apostles from christs ascention to the destruction of jerusalem by titsn ; by sam. cradock , b. d. fol. a prospect of divine providence ; by t. c. m. a. 8 vo . cases of conscience ; practically resolved by the reverend and learned john norman , late minister of bridgwater . 8 vo . the righteous mans evidence for heaven ; by timothy rogers . 12. mr. john ball his large and small catechism . 8 vo . the doctrine of the bible . 12. the last will and testament of basil valentine monk , of the order of st. bennet , which he hid under the table of marble , behind the high altar of the cathedral church of the imperial city of erford , leaving it there to be found by him who in gods providence should make worthy , &c. 8 vo . moses revived , a treatise proving that it is not lawful , and therefore sinful for any man or woman to eat blood . 8 vo . the history of reynard fox , 1. & 2 p. 4. notes, typically marginal, from the original text notes for div a26693-e130 a deut. 6. 6 , 7. b gen. 18 , 19. c prov. 22. 6. the margin . notes for div a26693-e330 definitio nominis . notes for div a26693-e48910 rom. 10. 1. a psal. 4. 2. b jer. 7. 4. c ezek. 18. e hos. 11. 8. f rev. 3. 20. g isa. 55. 1. h luk. 19. a1 , 42. i prov. 1. 21 , 22 , 23. k jer. 13. 27. l psal. 2. 9 , 12. m luke 19. 27. n psal. 68. 21. ezek. 18. 20. o psal. 119. 34. p psal. 11. 6. rom. 6. 13. q psa. 14. 4 job 15. 4. r joh. 5. 39. s psa. 1. 1 , 2 t prov. 13. 20. ja● . 5. 12. rev. 21. 8. 1 cor. 6. 9 , 10. u 1 cor. 16. 19. gal. 5. 19. 20 , 21. w joh. 24. 15. x psal. 101 2. y isa. 34. 16 joh. 5. 39. z psal. 118. 15. so christ singing with his family , viz. his disciples , mat. 26. 30 luke 9. 18. * herein you must be followers of christ , mat. 13. 10 36. 51. mark 4. 10 , 11. a exod. 20. 19. lev. 23. 3. b psal. 92. 1 , 2. exod. 30. 7 , 8. c jer. 10. 25. luke 1. 9 , 10. d eph. 6. 18. e jer. 29. 11 , 12. 2 sam. 7. 29. f mat. 25. 24 , &c. g jam. 5. 14 to 19. acts 12. 5. 10. 12. 2 cor. 1. 11. h deut. 6. 6 , 7 , 8 , 9. & 4. 9 , 10. & 11. 18 , 19 , 20. i pro. 22. 6 the margin . k gen. 18. 19. l gen. 14 , 14. the margin . m luke 2. 46. sacra nemesis, the levites scourge, or, mercurius britan. disciplin'd, [mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the assembly of divines related, episcopacy asserted, truth righted, innocency vindicated against detraction. featley, daniel, 1582-1645. this text is an enriched version of the tcp digital transcription a41016 of text r2806 in the english short title catalog (wing f593). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 231 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a41016 wing f593 estc r2806 11880030 ocm 11880030 50301 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a41016) transcribed from: (early english books online ; image set 50301) images scanned from microfilm: (early english books, 1641-1700 ; 228:e3, no 24) sacra nemesis, the levites scourge, or, mercurius britan. disciplin'd, [mercurius] civicvs [disciplin'd] also deverse remarkable disputes and resolvs in the assembly of divines related, episcopacy asserted, truth righted, innocency vindicated against detraction. featley, daniel, 1582-1645. [12], 92 p. printed by leonard lichfield ..., oxford : 1644. attributed to daniel featley. cf. blc. mercurius britanicus is marchamont nedham. cf. blc. reproduction of original in thomason collection, british library. eng nedham, marchamont, 1620-1678. westminster assembly (1643-1652) great britain -history -puritan revolution, 1642-1660. a41016 r2806 (wing f593). civilwar no sacra nemesis, the levites scourge, or, mercurius britan. civicus disciplin'd. also diverse remarkable disputes and resolvs in the assembly featley, daniel 1644 40704 465 140 0 0 0 0 149 f the rate of 149 defects per 10,000 words puts this text in the f category of texts with 100 or more defects per 10,000 words. 2003-12 tcp assigned for keying and markup 2004-02 spi global keyed and coded from proquest page images 2004-04 john latta sampled and proofread 2004-04 john latta text and markup reviewed and edited 2004-07 pfs batch review (qc) and xml conversion to the author upon his frontis-piece . eagle , who e'r thou art ; it is a prize not worth thy wing ; shall eagles stoop at flies ? true ; they have blown thy prey ; but , in thy stead , the vulgar fly-flap might have struck them dead . but they have sported with the flame of kings ! that very flame would soon have burnt their wings : if not ; arachne , in her watchfull seat , as sure as greg'ries hand , had done the feat . but 't is too late : some honour it will be , above their merits , to be crush't by thee . sacra nemesis , the levites scourge , or , mercurius britan . civicvs disciplin'd . also diverse remarkable disputes and resolvs in the assembly of divines related , episcopacy asserted , truth righted , innocency vindicated against detraction . nazianzen , epist. 11. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} anonymus de pace ecclesiae . nunquam veritas rea fuit , ut non in eodem foro causam ageret innocentia . the truth of religion was never indicted , but innocency was arraigned at the same bar . deut. 33.11 . strike through the loyns of them that rise up against levi , and of them that hate him , that they rise not again . oxford , printed by leonard lichfield printer to the universitie . 1644. to the reader . when the hart is smitten , and sore hurt , all the raskall deer run away , and leave him alone to the crueltie of the blood-hounds : so it is with the vulgar sort , when a person of qualitie in church or common-wealth is wounded by the nimrods of this age in his estate , libertie or reputation ( though not in conscience ) they all shun him and shift ( as well as they can ) for themselves : none dare give a pluck at the arrow , much lesse chase away the hounds that follow eagerly upon the hot sent , and never leave till they have pluckt the deer down . o the miserie of these days , by so much the more woful because not bemoaned ( these things are come upon thee , who will lament thee ? ) what! said i bemoaned ! nay scorned and derided ; nay insulted insolently upon , nay uncharitably censured . if the viper light upon pauls hand , surely he is a murderer not worthy to live : if a man be committed , certainly he hath committed some great fault in the judgement of the ignobile vulgus , who forget of whom the apostle spake in the hebrews , they were tryed by mockings and scourgings ; yea , moreover by bonds and imprisonment , whom the world was not worthy of . they who are in durance are judged not to be worthy to live in the world ; whereas by the judgement of the holy ghost , if they suffer in this kind for a good conscience , the world is not worthie of them ▪ yet now calamitie is accompted a crime , and misery guilt , and durance malignancie , and to visit those that are imprisoned a sufficient cause of bonds . never was there since the reformation , no not in q. maries dayes , when the clearest skie of the church was over-cast with a bloody cloud , such a lamentable cry heard from the sons of levi , their wives and children being thrust out of the sanctuarie , spoyled of all their goods , stript stark naked , and starved with hunger and cold as at this present . neither is this all , but every tressis agaso , every hackney pamphleter , every mercenary scribler casts blots on their faces , and adds affliction to the afflicted , and powreth vinegar into their wounds in stead of oyl . among these britanicus is the busiest , who in the ensuing treatise is called to an accompt . but who he is in particular or his antagonist ; appeares not , for they fight like andabatae in tenebris in the dark , or rather like whifflers with vizards on their faces . and marvail not at it , for truth seldom appears ( now adays ) on either side but masked . and if britanicus , who is a favourite of the time , gallinae filiu● albae , whose daring pen weekly provoketh , not only the crozure , but the scepter , yet conceals his proper name ; how much more needed his adversarie so to doe , who was before in nimbo , and now is in limbo ( where usually no light is seen but through a chink , nor men but through a gra●e ) who hath lost all pro christo domino , & domini christo , for the lord christ , and the lord his christ , that is , his anoynted , save the testimonie of a good conscience , and a vehement desire to quench the fire kindled of late in the bowels of the church even with his blood , as the astapani sometimes did , and bury it in his ashes ? the speciall contents of this treatise , with the arguments of every section . section i. the character of britanicus . p. 1. sect. ii. the censure of the diurnalls and scouts . p. 2. sect. iii. six shamelesse untruths uttered by britanicus in three lines , and the true cause set down why d. f. was voted out of the assembly of divines . p. 3. sect. iv. how the parsonage of lambeth and acton came to be sequestred , and why . p. 5. sect. v. that d. f. was no intelligencer or spie to oxford , and the censure past upon him sept. 29. discussed . p. 8. sect. vi . aulicus truly relateth the reasons alledged by d. f. against the new covenant in the open assemblie . p. 11. sect. vii . divers remarkable passages in the assemblie of divines related in a letter to the primate of ireland : together with severall speeches there made concerning the three creeds , the imputation of christs active and passive obedience ▪ and king iames his advice to the synod held in france at privase , & concerning the second clause in the new covenant . p. 12. sect. viii . sixteen reasons for episcopall government unanswered by the smectymnians : together with the judgement of all the reformed churches for episcopacie . p. 50. sect. ix . britanicus his scurrilous jests at spirituall courts retorted , and ex tempore prayers and exercises censured . p. 60. sect. x. the abuse of appropriations of benefices , and the necessitie of pluralities as the case stands . p. 62. sect. xi . that the abjuration of episcopacie , especially in the clergie of england , involveth all them who take such an oath in perjury and sacriledge . p. 65. sect. xii . of profitable doctrines and beneficiall positions held by brownists and sectaries . p. 66. sect. xiii . of ministeriall habits , the strict observance of the christian sabbath , and how the brownists and other sectaries prophane it . p. 68. sect. xiv . of the subscription of the letter written to the primate of ireland , and the strange interpretation thereof by sir w. e. p. 70. sect. xv . wholesome and seasonable advice to britanicus . p. 72. sect. xvi . a sober reckoning with civicus . p. 74. sect. xvii . a corollarium , consisting of the testimonies and eulogies of many foraign divines of eminent note , concerning d. f. p. 79. sect. xviii . the sum of d. f. his apologie reduced into two unanswerable dilemma's . p. 88. sect. ult. a true transcript of the most materiall part of d. f. his letter to the primate of ireland , and an accompt of the whole . see pag. 100. article 8. of the three creeds . the three , creeds , nice creed , athanasius creed , & that whichis commonly called the apostles creed , ought thorowly to be received and beleeved : for they may be proved by most certain warrants of holy scripture . concerning this eighth article , vide 2 speeches , pag. 13. article 11. of the justification of man . we are accompted righteous before god , only for the merit of our lord and saviour iesus christ by faith , and not for our own works , or deservings . wherefore , that we are justified by faith only , is a most wholesome doctrine , and very full of comfort , as more largely is expressed in the homily of iustification . concerning this eleventh article , vide 5 speeches , pag. 20. the two first clauses of the covenant , as they were offered to the assembly , licensed , and entred into the hall book according to order , september 4. 1643. and printed at london for philip lane . 1. that we shall all and each one of us , sincerely , readily and constantly , through the grace of god , endeavour in on● severall places and callings , the preservation of the true reformed protestant religion , in the church of scotland , in doctrine , worship , discipline and government according to the word of god , and the reformation of religion in the church of england ( this explication to be at the end of the covenant , as far as we doe , or shall in our consciences conceive to be according to the word of god ) according to the same holy word ▪ the example of the last reformed churches , and as may b●ing the church of god in both nations to the neerest conjunction and uniformity in religion , confession of faith , forme of church● government ▪ directory for worship and catechizing ; that we and our posterity after us may , as brethren , live in faith and love . 2. that we shall in like manner , without respect of persons , endeavour the extirpation of popery , prelacie , superstition , heresie , schisme and prophanenesse ▪ and whatsoever shall be found to be contrary to sound doctrine , and the power of godlinesse in both nation● , lest we partake in other mens sins , and thereby be endangered to receive of their plagues , that the lord may be one , and his name one in both kingdoms . to which first printed copie , the doctors speech delivered in the assembly , relateth pag. 48. the two clauses of the covenant , as they were altered and printed by order of the house of commons . 1. that we shall sincerely , really and constantly , through the grace of god , endeavour in our severall places and callings , the preservation of the reformed religion in the church of scotland , in doctrine , worship , discipline and government , agai●st our common enemies , the reformation of religion in the kingdoms of england and ireland , in doctrine , worship , discipline and government , according to the word of god , and the example of the best reformed churches , and shall endeavour to bring the churches of god in the three kingdomes , to the nearest conjunction and uniformity in religion , confession of faith , form of church-government , directory for worship and catechizing ▪ that wee and our posterity after us may , as brethren , live in faith and love , and the lord may delight to dwell in the midst of us . ii. that we shall in like manner , without respect of persons , endeavour the extirpation of poperie , prelacie , that is , church-government by arch-bishops , bishops , their chancellours , commissaries , deans , deans and chapters , arch-deacons , and all other ecclesiasticall officers depending on the hierarchie , superstition , heresie , schism ▪ prophanenesse , and whatsoever shall be found to be contrary to sound doctrine and the power of godlinesse ; lest we partake in other mens sins ▪ and thereby be in danger to receive of their plagues and that the lord may be one , and his name one in the three kingdoms . errata . epist. to the reader , l. 19. in . r. to . p. 12. l. 23. dazled , r. so dazled . p. 15. in marg. vos . de 36. r. vos . de tribus symbo . p. 40. l. 1. 2. cor. 1.30 . r. 1. cor. 1.30 . p. 43. l. 13. speciei . r. specie . p. 52. l. 24. acts. 3.1 . r. 1.3 . p. 61. adde in marg. aug. de civit . dei . l. 19. c. 19. l. ult. p. 66. l. 22. thought r. sought . p. 69. l. 25. there r. then . p. 87. l. 14. dele his owne nation ▪ for primate of armagh . r. primate of ireland . section i. the character of britanicus . diego writeth , that barcaeus meeting with the devill sitting at his ease upon a chaire , bid him rise up and give place to his better . the tale , britanicus , is morallized in thee , thou mayst very well chalenge the precedencie of satan , and thrust him out of his chaire , the seat of the scornfull , wherein thou hast sate for these many moneths , and out-railest all the shimie's , and rabsekehs , and out-lyest all the simmeasses and pseudolusses that ever sate in that chaire . and although tacitus whispers me in the eare , maledicta , si irascaris , agnita videntur ; spreta exolescunt : contumelious speeches if they put thee into a chafe , seeme to argue guilt . yet because a wiser then he adviseth , in some case , to answer a foole according to his folli● , lest he be wise in his owne conceit : and because it is rather an argument of stupiditie then innocencie , to be altogether unsensible when our integritie , or the reputation of our friend is touched , though it be but with the scratch of a goose quill ▪ i though fit , potius vexatum & castiga●um quam despectum dimitt●re vatinium , rather to dismisse vatinius well cudgelled then slighted , i meane that scorne of all the learned , and hate of all good men , britanicus , or rather brutanicus ▪ not from brutus but brutum . for he is no better then one of cerberus whelpes , at which hercules would not vouchsafe to give a kick in his returne from hell : yet because since he hath lickt cleane the expraetors trencher , he never leaveth barking at all who adore not the cap of maintenance , nor canonize the synagogue of orbicular independents ; i was desired to strike him baculo pastorali , and teach him from henceforth , sua potius lambere ulcera , quam aliorum famam arrodere , rather to use his tongue in licking his owne sores , then his teeth in biting them , upon whom heretofore he basely fawned . the best is , he to whose appologie i have consecrated my pen , is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , out of the danger of this haile shot , above these nebulas nebulonum , his reputation is safe both from the tongue of detraction and teeth of envie , being treasured up in the hearts of all that sincerely love the truth . anthonie proscribed cicero , for the space onely that the triumvirate in rome lasted , but cicero proscribed anthonie to all ages . the more camomile is trod upon , the sweeter smell it gives , and the black aspersions of malice serve but as a dark foyle to set off the lustre of eminent vertue . for thee , britanicus , seeing thou knowest not thy selfe , i will send thee to s. ierome for thy character , under the name of the else helvidius , loquacitatem facundiam existimat , & maledicere omnibus bonae conscientiae signum arbitratur : he accounts rayling to be rhetorick , and deemes it to be an argument of a good conscience , to speake evill of all men . sect. ii. the censure of all the diurnals and scouts . what lactantius threatned the ravening wolves , will sooner or later befall the mad dogs also ; veniet lispis rapacibus dies suus , not onely those ravening wolves that have worried , not so much the flock of christ , as the pastors themselves , devouring them with their wives and children , and all their substance ; but also those snarling curs and mad dogs , that have fastened their venomous teeth upon the true servants of god , shall have their day . among whom , take heed lest thou be found , who hast two knowne properties of a cur , to bark at the cleare light , and to file in the best and cleanest swept roome . thou art not content to traduce and vilifie the reverend and learned clergie , and spot and staine the prime nobilitie and gentrie of the kingdome , but like the serpent ptyas , thou spittest venome at majestie it selfe ; and therefore mayest expect for thy deserts , without any ambition , the highest preferment of * haman or cnipperdoling . it is reported of a late lidger embassadour at venice , that he wrote with the poynt of a diamond in glasse this definition of an embassadour , an embassadour is an honourable spye , sent by the state to lye for the good of the common-wealth . i hold this definition of an embassadour in generall to have too much in it mordacis veritatis , of tart truth : but he should doe thee , and thy three brethren in iniquitie , ( all of the bastard brood of maia ) right , who should define you base spyes , hired to invent and vent lyes through the whole kingdome , for the good of the cause . for what is your weekly imployment but to smother the cleare truth of all proceedings at court , and set a varnish upon all the machiavillian cheats , unchristian practices , and horrible out-rages committed by the plunderers and their complices in the citie ? howbeit , because urbanus hath taken thee to taske for thy scandalum magnatum , of which thou art like one day to heare without an eare : i shall discipline thee at this present onely for opening thy foule mouth upon a late member of the assembly , whose hands thou knowest are so tyed , that he cannot wipe away the froth of thy impute discourse , which thus driveleth from thee . sect. iii. six untruths uttered by britanicus in three lines ; the true cause why d. f. was voted out of the assembly . it is briefly mentioned before , who was an intelligencer to oxford of passages in the assembly , now a word more of it : that grave doctor , i meane doctor featley , that held correspondencie with the bishop of armagh , and informed his irish grace how much his majesty was beholding to him for his intelligence , and upon the whole matter desires his grace to move the king to conferre upon him the deanerie of westminster . the letter it selfe was intercepted , all of his owne hand writing , and he acknowledged it . lingua in udo est & facilè labitur , the tongue is seated in a moyst place and easily slips ; this is seene by thee , britanicus , whose tongue hath slipt six times within the short space of three lines . first , thou sayst that the doctor held correspondence with his irish grace by letters , whereas the doctor never received letter from the primate of armagh , during the time of his abode in the assembly . secondly , thou makest a hideous noyse and great racket about a letter written to his grace , but intercepted ; whereas it was no letter in truth and proprietie of speech , but a note unsealed without any indorsment or date , and that note also drawne from the doctor by a wile , by one who at this present is suttler to the trained band at s. albans . thirdly , thou sayest , the doctor informed his grace what good service he had done the king this parliament ; whereas there is never a word in that letter or note of any service done to his majestie , but a meere complaint of unsufferable wrongs offered the doctor by the parliament souldiers , who plundered him both at acton and lambeth . fourthly , thou impudently affirmest , that he desired his grace to move the king to conferre upon him the deanerie of westminster ; whereas the words in the originall letter not falsified are , that his grace would put in for himselfe , that he might hold it as a commendam with the administratorship of carlile , as the archbishop of yorke held it before . fifthly , thou sayest , that the doctor wrote all this pretended letter with his owne hand , whereas he wrote never a line of it with his owne hand , but dictated to another . sixthly , thou blushest not to say , that the doctor acknowledged the letter examined before the committee to be his owne , whereas that was but a false transcript , and never so much as shewed to the doctor , much lesse acknowledged by him to be true . thou wilt say then , if neither the originall now at oxford , nor the transcript was exhibited to the doctor , nor any witnesse at all produced to make faith , either that the originall being unsealed was not corrupted , or that this transcript perfectly accorded with the originall , neither could be any evidence against the doctor ; how then came it to passe that he was blowne out of the assembly , and both his livings , by one blast of euroclydon ? i could answer as erasmus did to the emperour , who demanded of him what he thought of martin luther , a man so much cryed up and downe in the world ; up among the reformed , but downe in the popish church : truely , quoth erasmus , he is a worthy and able divine , and otherwise irreproveable , onely he was too blame in two things . first , that he touched the popes triple crowne . secondly , the monkes belly , which were two noli me tangere's : so the doctor , though otherwise he went with a right foot , and kept pace with those of his ranke , yet in two things he tript . first , in the great debate about the three creeds , he sided with the presbyterians against the independents . secondly , when the new covenant was first offered to the assembly , he openly and professedly opposed it , and endeavoured to prove , that all the divines that were wrapt in that new bond , were intangled in perjurie by breaking their oathes of canonicall obedience . for this , the independents accounted him a malignant , and the presbyterians confided not in him . besides , our polititians that have beene brought up at the feet of the great gamaliel in phylosophie , aristotle , taking upon them the defence of ostracisme ( never more practised then now , even by those who understand not what the word signifies ) teach us , that though a man have a cleare brest and strong voyce , yet if it be not tunable , or his note be so loud , that hee drowneth the rest in the consort , it is fit he should be put out of the quire . and truely , britanicus , that needed not , for though he were voted into it by 390 voyces , yet he never voted himselfe into it , but often wished himselfe out of it , not because he was averse from synods , as the learnedest of the greeke fathers ( sir-named the divine ) was , who observed in his time , that he never saw good end of any such assemblies ; but because this assembly was not called by the sound of moses his silver trumpet , neither were the members thereof elected or nominated by the bodie of the clergie , neither have they any decisive , but onely consultive , and deliberative suffrages . in which regard , he conceived that he might doe more hurt to himselfe by his presence there , then good to others by his assistance . and therefore when he heard , that like a candle hee was blowne in and out with the same breath , hee past not at all for it , deeming himselfe neither a gainer by the one , nor looser by the other . sect. iiii. how d. f. his livings came to be sequestred , and why . but his livings touched him more neerely , and to the quicke : the sequestration from the assembly made him but speechlesse there , where for the most part he was but a mute before , but the sequestration of his benefices made him livelesse , or rather according to the apostles phrase , twice dead and pluckt up by the rootes : for as good upon the matter to be dead , as deprived of all meanes of livelihood . thou wilt say , admit his voyce in the assembly were malignant ; yet surely neither his bookes nor his livings were so . i grant it , yet some cast a malignant eye at them , they were like a pinne and a web in the eye of envie , they were two good benefices conveniently seated neere london , the one hath a goo● friend of the ayre , the other of the thames ; and therefore the mouth of some of the assembly watered after them , one of the assessors , m. w. must have a convenient seat , and m. nye must be denyed nothing : and because intus apparens prohibet extraneum , that they might be inducted , the dr. must be outed : neither want there presidents for it ; fundus albanus in italy , and nabals vineyard in iezreel are ruling cases for it . yea , but where are the men of belial to testifie that the dr. blasphemed the parliament , and their ordinances ? they were ready at the committee for plundred ministers , namely andrewes the botcher , and sharpe the cobler , these prevailed so far with 4 of the committee , that april the 23 , the dr. was voted out of his living at lambeth , though six eminent and worthy members of the parliament there present ( but not of the committee ) shewed great dislike of this censure , and one of them said that it had bin better for the dr. to have fallen into the hands of the high commission , or popish inquisition , then that committee . but salva res est , the sentence of foure men was reversed in open parliament by 80 at least , who acquitted the dr. and now he is setled in both his benefices and lockt fast into the assembly , and the separatists and schismaticall recusants at lambeth , ( who the 23 of april , after the dr. was sentenced , kept a great feast , like to that of the persians , called magophonia , at which , first they prayed themselves out of their sences , and after dranke themselves out of their wits ) now mourne in the chine , their short wits are at an end , they know not what to doe , and therefore for 3 moneths they sit downe by the losse : but afterwards felix casus se immiscuit arti , an occasion is offered to effect that by an engine , which they could not doe with cleane strength . it was reported at london and at lambeth , by some that came from oxford , that the dr. was lost at court , by reason of his repairing so usually to the assembly of divines , and concurring with them in their resolves : upon this , they who before lay in wait for the doctor , worke , and a felt-maker in the borough , a great stickler for the new reformation , is sent to the doctor , with a pretended message from the primate of armagh , that his majesty was very much offended with the doctors complying with the assembly , and that he charged him upon high displeasure never more to meet with the divines in henry the 7ths chappell . at this the dr. being much appaled and troubled , not knowing how to steer his course betweene the symplegades , nor obey the contrary commands of two such masters , the messenger put him in some comfort , saying , that a word of the primates to the king would set all right , and that the next morning , being saturday , hee was to take his journey to oxford , and that if the dr. would write two or three lines to his grace , and acquaint him with some late passages of the assembly , with his desire to get leave of his majesty to continue his attendance there , till he might upon faire tearmes withdraw himselfe ▪ he ingaged himselfe deepely that he would bring an answer from the primate the tuesday following . upon this overture , the dr. very desirous to take the first opportunity to make his peace with the king , dic●ated a letter , or rather a note which he read to the messenger , demanding of him whether he thought there was any matter of offence or danger in it , and if there were , he wished him utterly to suppresse it ; the messenger answered , that there neither was , nor could be any danger in it , for it was a note onely unsealed and conteined no secrets in it , but the open and knowne resolves of the assembly . whereupon the dr. trusted him with it , but heard no answer till some weekes after . in the meane while , the messenger shews this note to diverse , and closeth with the committee , who tooke a copy of it , but dispatched him away with the originall to oxford , whereupon hee bringeth backe an answer from the primate : upon his returne he is committed for a few dayes , but since preferred to a gainfull place in the armie : so his turne was served , but the doctor turned out of house and home , sequestred , plundred , and libelled in all the triobulary pasquils printed the first and second weeke of october . being thus as you heard , made an intelligencer to oxford , he is censured by them who made him so , in the highest degree . and now the vulturs hover over the carkasse of his estate : one (a) seizeth upon his living at lambeth ; another (b) upon his benefice at acton ; a third (c) upon his books ; a fourth (d) upon his provisions ; a fifth (e) upon his goods and household-stuffe : and thou , britanicus , here gottest store of gall and coppres to put in thine inke ; which , it ever god open thy eyes , to see thy error , thou wilt mingle with thy teares : for he was a great one that said it , whosoever offendeth one of these little ones , even the least in the kingdome of god , that is , the ministerie of the gospel , it were better that a milstone were hanged about his neck , and he cast into the sea . is this the puritie of precise zeale ? are these the distilled spirits of christianitie ? to beautifie the temple of god , by damming up the lights thereof ? to lay traps in their wayes , who guide our feet into the way of peace ? to make men delinquents , and then to persecute them with all severity ? is this the piety of this age , for the flocks of christ to betray their pastours to ravening wolves ; to strengthen the armes of brownists and base miscreants against learned , painfull , and orthodox divines ; to take oath upon oath , and enter into covenant after covenant , to maintaine and support the true reformed religion , and yet to supplant , and upon forged cavillations overthrow the knowne champions thereof ? o ubi estis fontes lachrymarum ? oh where are yee ! fountains of teares . sect. v. that the doctor was no intelligencer or spie . maulicus , wee have traced your intelligence from the parliament to the assemblie , and found your mercurie in the habit of a doctor , but he confessed the hope of a deanerie seduced him . nay , rather we have traced a cunning merchant from the beare at bridge-foot to kennington , from kennington to the close committee , from the close committee to oxford , from oxford to the court of wards , and from thence to the leaguer at saint albans : egregiam verò laudem , let it be recorded to the everlasting prayse of the agents that beare themselves upon the close committee , that by fraud and falsehood they have entrapped simplicitie , betrayed loyaltie ; and rewarded treacherie ; before they put the doctor into the habit of an intelligencer , they transformed themselves into angels of light . as for the doctors confessing , that the hope of a deanerie seduced him , thy word will be taken for no more then thy weekely intelligence brings thee in ; produce but one witnesse for it , though as copped a round-head as thy selfe , and i will confesse thee to be an honest man . but thou hast a patent to lye ; and whatsoever thou printest in thy weekly curranto's , though never so grossely absur'd and palpably false , after thou hast got m. whites hand to it , no man can say , black is thine eye . yea , but the doctor is charged to be a spie and intelligencer to oxford , by the report made to the house of commons , which here followeth . a letter of doctor featley's intercepted , going to oxford to the primate of armagh , wherin were contained great imputations upon the proceedings of the assembly , and diverse members both of the assembly and parliament , whereby it appeares that he is a spie and intelligencer to oxford : the letter was read before the committee , and the doctor called to his answer , who confessed all the materiall points in it , &c. septemb. 29. 1643. this report of the chaire-man , may be reduced to this syllogisme . whosoever sends a letter to the primate of armagh , containing great imputations upon the members of the assembly and parliament , is a spie and intelligencer to oxford , and ought to be deprived of both his livings , bookes , and libertie . but the doctor sent a letter to the primate of armagh , &c. ergo , he ought to be deprived of his livings , bookes , and libertie ; as it followeth there in the sentence . here the conclusion is in ferio , or in bocardo rather . but the premisses are both false , and it will cost the reporter hot water to make good either of them . for first , the originall letter , was never shewed to the doctor , nor acknowledged by him , nor any witnesse produced , to testifie that it was written by him ; and therefore can be no evidence against him in any court where astrea sits . secondly , the transcript upon which the committee proceeded , disagreeth with the originall in diverse materiall points , as is proved elsewhere : neither was there any faith at all made before the doctor , to convince him , that the letter read before the committee was a true transcript . thirdly , in that letter there was no imputation , great or small , layd upon the members of the assembly , or parliament ; unlesse it be an imputation to say , that the prolocutors dayly prayer was the best and truest diurnall , for that he had a speciall gift to pray , not so much ex tempore as de tempore . fourthly , the great imputations spoken of , wee desire that the reporter , for his reputation sake , would specifie : for either they were true , or false : if they were true , why are nor the members of the assembly and parliament questioned , and punished for them ? if they were false , why was not the doctor put to his proofe , and in case he failed , censured as a slanderer ? there 's a pad in the straw ; aliquid latet quod non patet . fifthly , to send a letter from one member of the assembly to another , is not to be a spie or intelligencer to the adverse partie : but such a one was the primate of armagh , not onely a member of the assembly , chosen by the joynt votes of the whole house of commons , but a member at that time in such grace with the assembly , that he was often alledged with great honour and respect both by the assessors and others , especially in debating the article of christs descent into hell . sixtly , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , one swallow makes not a summer , nor one act a habit , nor one link a chain , nor one flower a garland , nor one rotten grain a corrupt pomegranat ; nor doth one letter sent to wickham , lying in the road to oxon. make a spie or intelligencer to oxford , and more then one letter the docto● never dictated , and that also intercepted ; how then can he be a spie ? for the letter intercepted could give no intelligence to oxon , being stayed at london . seventhly , resolves of a synod and conclusions de side , are no secrets of state ; neither is the imparting of them to a most religious , learned , and every way accomplished bishop , betraying secrets to an enemie , but consulting an oracle in theologicall disputes of as great difficultie as moment . eightly , whereas it is said , that the doctor confessed all the materiall points in the transcript ▪ it is most untrue : for the main and onely materiall point ▪ concerning aspersions layd upon members of the assembly and parliament , was never so much as put to the doctor , much lesse confessed by him ; and for the truth hereof , he appealeth to the whole committee for examinations . lastly , to return to thee , sir britanicus , civicus , or scoticus , for thou art a man omnium nominum & horarum ; tell me in good earnest , what is the trade , or profession , or mysterie , whereby thou livest ? is it not to be a citie-spie , and intelligencer ? and why may it not be as lawfull for the doctor to send theologicall truths to oxford , as for thee every week civill lyes to all parts of the kingdom ? and because it is said , thou art either cornutus , or cornificius , i very much entreat thee , in the last place , to dissolve this dilemma or cornutum argumentum . either the letter sent by the doctor to the primate of armagh , contained in it matter of offence and scandall , or not ; ad partes , which of the horns wilt thou take ? hold off ; if thou sayest the letter contained no matter of offence or scandall , thou sayest just nothing in the defence of the justice of the committee or parliament ; if thou sayest that it contained any just matter of offence or scandall , and in that regard ought not to have been published , to the disgrace of the assembly or parliament : why did not those of the close committee , when it was in their hands suppresse it ? why did they send the originall letter to oxford , wherby it is now made publique , and exposed to the view of all men ? certainly , if the bare sending of that letter to oxford , make a man a spie and intelligencer , and guiltie of i know not what capitall crime , as s. austine argued against the devills ambiguous oracles , sors ipsa referenda est ad sortem , so i may truely say , and make it good by the recorders logick and the parliaments cens●re ▪ that those of the close committee , who after they had perused the letter and taken a copie , delivered it to the messenger to conveigh it with all speed to oxford , deserve to be close committed , and sent by the serjeant at arms petri ad vincula . o utinam : nec enim lex justior ulla est , quam necis artifices arte perire suâ . sect. vi . aulicus truely relates the doctors reasons alleadged against the new covenant , in the open assemblie . he tells us of doctor featley's exception against our oath , he framed some wished reasons and arguments , and pinned them on the doctors sleeve and would make them his , but they are not satisfactorie enough . i pray thee , britanicus , shew us the long pinne wherewith he pinned those reasons to the doctors sleeve , reaching from christ-church or all-souls in oxford , to peter-house in london ; and because thy brow is made of the same metall with that pinne , go boldly to the house of peers , and enquire of the lord say and wharton , and after into the house of commons , and demand of m. rouse and white , and lastly into the assemblie , and ask of m. case and calamie , whether the doctor did not openly propound those reasons in the assemblie a fortnight before , that so often produced and much traduced letter was sent to the primate of armagh , out of which aulicus transcribed those reasons verbatim . yea , but these reasons are not sufficient enough , they were sufficient enough to convince them who took the oath , and to confound thee , britanicus : if they were insufficient , why all this while hast not thou or some of them discovered the weaknesse and insufficiencie of them ? the doctor could have alleadged many other reasons , both against the covenant in generall , and that clause in particular , which may be in due time produced after the former reasons have been any way impeached or infringed by any colourable answer : till then thy silence , and theirs whom it so deeply concerns to dissolve them , as that they may dis-ingage themselves from perjurie , argues plainly they are to you unanswerable . sect. vii . divers remarkable passages in the assemblie of divines , related in the letter to the primate of armagh . because this letter , or rather unsealed advertisement , sent to an eminent member of the assemblie , hath beene made as a match anoynted with the brimstone of the adversaries malice , to kindle a fire of envie against the doctor , which hath consumed his whole estate , and dazled the eyes of many of his friends in the assemblie , that they could not look upon him any more as a faithfull fellow-builder , but rather as a deceitfull work-man· i will here truly acquaint thee , reader , with all those passages in that letter , that any way reflect on the assemblie . after an encomium of the prolocutor for his speciall gift of praying , not so much ex tempore , as de tempore , rather to fish out the learned archbishops judgement in those controverted poynts , then to satisfie his curiositie , the doctor related three great disputes which held the assemblie many days . the first , concerning the eighth article of religion ; the second , concerning the eleventh ; the third , concerning the second clause in the new covenant . the first , whether those words in the article , ( the three creeds ought throughly to be received and beleeved ) might stand . the second , whether in the definition of justification , the imputation of christs active obedience as well as his passive ought to be mentioned . the third , whether those words in the new covenant , i will endeavour the extirpation of poperie and prelacie , that is , government by archbishops , bishops , &c , shall passe without any qualification or addition of the words papall or tyrannicall or independent . the assemblie voted affirmatively in all three , the doctor in the two former concurred with them , but dissented in the latter : upon what grounds he concurred in the former and dissented in the latter , the ensuing speeches made in the assemblie will declare . the first speech concerning the eighth article , before the assemblie of divines . m. prolocutor , that we may not penelopes tela● texere & retexere , doe and undoe ; and that it may not be said of our votes , as charles the fifth spake sometimes of the decrees at their diets , that they were like vipers , the latter always destroying the former ; what i shall humblie offer to this assemblie , shall be in confirmation of our last vote concerning the three creeds , read in our church . the exception of some of our learned brethren , are taken either at the titles ▪ or the creeds themselves : against the titles , that the nic●ne creed ▪ is in truth the constantinopolitane ; that the creed which goeth under the name of athanasius , was either made by anastasius , as some affirm , or eusebius vercellensis , as our incomparable iewell relates . certainly meletius the patriarch of constantinople , in his epistle to iohn do●sa resolves negatively , athanasio falso ascriptum symbolum cum appendice illo romanorum pontificum adulteratum luce lucidius contestamur : we contest that it is cle●rer than day light , that this creed is falsely father'd upon athanasius , and is adulterated by the adding of a clause inserted by the roman bishop ; and for that which is called the apostles creed , the father who so christened it is unknown . hereunto i answer , that though the entire creed , which is read in our churches , under the name of the nicen , be found totidem verbis in the constantinopolitane ; yet it may be truely called the nicen , because the greatest part of it is taken out of that of nice . and howsoever , some doubt whether athanasius were the author of that creed which beares his name , yet the greater number of the learned of latter ages intitle him to it ; and though peradventure he framed it not himself , yet it is most agreeable to his doctrine , and seemeth to be drawn out of his works , and in that regard may be rightly tearmed his creed . and for the third creed , although i beleeve not , that either the apostles joyntly or severally dictated it : yet i subscribe to calvins judgement , who saith , that it was a summarie of the christian faith , extant in the apostles dayes , and approved of by them . howsoever , according to the rule of aristotle , loquendum cum vulgo , licet sentiendum cum sapientibus , we must use the language of the vulgar , though we vote with wise men , and think as they doe . and certaine it is , these three creeds , for many hundreds of years , have generally passed under the titles of the nicen , the athanasian , and the apostles . so much for the titles . against the creeds themselves , the exceptions which are taken , either concern the form of propounding the articles , or the matter and doctrine of them ; concerning the manner of propounding them , it is objected to be in too peremptorie a way , under pain of damnation , and that they ought to be thoroughly beleeved . to the former i answer with leo , where it is said , whosoever holds not this creed , shall perish everlastingly ; it is understood of such as have capacity to understand it , and their consciences are convinced of the truth of it . to the latter , that thoroughly to beleeve it , signifies no more then throughout , and entirely , and that not for the authoritie of the creeds themselves , but for the scripture by which they are confirmed . the exceptions against the matter or doctrine of the creeds , either concern the first article , god of god , or the article about the descent into hell . for the first , there can be no doubt at all of it , for the sonne is of the father , and therefore the father and sonne being god , it must needs follow , that christ is god of god , neither will it hence follow , that the deitie of the sonne is of the deity of the father . for the argument holdeth not a concreto ad abstractum , verbi gratiâ , it will not follow , deus passus est , ergo deitas passa est , god suffered , ergo the deity suffered : nor this , maria est mater dei , ergo est mater deitatis ; mary is the mother of god , ergo she is mother of the deity . yea but calvin saith , christ is autotheos , god of himselfe ; the answer is easie , christ is god of himselfe , ratione essentiae ; but god of god , ratione personae . and whereas it is objected , that if he be deus de deo , it must be either per productionem essentiae , or communicationem ; by the production , or communication of the essence : though beza , and other of our divines stick not at the latter phrase , yet it followeth not ; for it is sufficient to prove him god of god , that his person is generated of the father , and it is safer to say that hee hath communem essentiam cum patre , then communicatam . rather common then communicated . for the latter , concerning descent into hell , all the christians in the world acknowledge , that christ some way descended into hell , either locally , as many of the ancient fathers , latimer the martyr , bilson and andrews , and noel in his catechism ( commanded to be taught in all schools , soon after the publishing the 39 articles expound it ) or vertually as durand , or metaphorically as calvin , or metonymically as tilenus , perkins , and this assembly ; and therefore no man need to make scruple of subscribing to the article , as it stands in the creed , seeing it is capable of so many orthodoxall explications , and therein i desire that this assembly in their aspersions would ( after the example of the harmony of confessions ) content themselves with branding onely the popish exposition of this article , which taketh hell for limbus patrum , or purgatory ( netherland regions , extra anni solisquevias ) for any of the other foure interpretations , they are so far from being hereticall , that it hath not bin proved that any of them is erroneous . m. prolocutor , though there is nothing more tender then conscience , every scrupulus there is more painful then surculus in carne a thorn in the flesh ; & though nothing ought more now to be soght after , when not only christs seamlesse coat , but his mysticall body is rent & torn asunder , then {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} to seek the truth in love , and love in truth ; and therfore i shal be most willing to any kind of reason able {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} condescending , to give satisfaction to our learned brethren : yet on the other side , they may doe well to think of that maxime in the canon law , turpis pars quae discordat toti , it is an unsound part which differs from the whole body , and not nodos inscirpo quaerere , to except against undoubted verities , and most warrantable expressions , such as have bin debated in this article ▪ namely , deus de deo , & symbola recipi debere : for these are the lapides offensionis , rocks of offence . that christ is deus de deo , god of god , is thus cleerly proved out of scripture ; whosoever is god and the son of god , must needs be god of god ; but christ is god and the son of god , ergo &c. but it hath bin objected , if he be god of god , then he must have his essence communicated to him from the father , and so be essentiatus a patre , essentiated , or natured from the father : this will not follow , no more then that socrates is essentiatus a sophronisco , but onely that he is genitus a patre , begotten of his father , and so is recipiens essentiam , or habens essentiam communicatam a patre ; which manner of speech is approved of by beza , filius est a patre per ineffabilem totius essentiae communicationem ab aeterno : the son is from the father by an unspeakable communication of his whole essence from eternity : and symlerus , non negamus silium habere ▪ essentiam a deo patre , sed essentiam genitam negamus : we do not deny that the son hath his essence from god the father , but we deny that the essence is begotten , and why should we boggle at this phrase , when our lord himself acknowledgeth , ioh. 5.26 . omnia mihi data sunt a patre meo , & pater dedit filio habere vitam in se , all things are given me of my father ? neither doth this any way contradict calvin his autotheos , god of himself ; which form of expression , though some protestants as well as papists have excepted against , yet i am of whitakers mind , in his answer to the 7th reason of campian , hat it is verissime & sanstissime dictum , most truly and religiously spoken ; nam si ex se deus non est , omnino deus non est : for if he be not god of himself , he is not god at all : let st augustine be the umpire , and reconcile both , christus ad se deus , dicitur ad patrem filius ; christ may be considered two wayes , either absolutely , and so he is deus ex se , god of himself , as the father is and the holy spirit ; or relatively , as filius , and so he is deus de deo , as he is the son , so he is god of god : yea but these phrases may be taken in an ill sense , and so may all the articles of the creed , as you may see in the parisian censure set out by the jesuits ; nay so may the whole scripture , as st peter teacheth us , which {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} the ignorant & unstable pervert : what then , must we weed up all the flowers of paradise , because hereticks , like spiders , suck such juice out of them which they turn into poyson ? 2. for the other expression [ ought to be received ] as i conceive , it may be thus justified . whatsoever articles may be firmly and evidently proved out of scripture , ought to be received and beleeved , ar● . 6. but such are all the articles of these three creeds , ergo &c. 2. those to whose office and function it belongs , to declare and teach the people of god , what they may and ought to receive and beleeve , may use this expression . but it appertains to the office of the pastors of the church , especially met at a synod for that end ▪ to teach the people of god what they ought to receive and believe , ergo &c. 3. that form of words which hath bin used in synods , held in the purest times , and is at this day used , not only in the harmony of all protestant confessions ( as was shewed by a learned brother ) but every day in most approved sermons , may be reteined . but such is this form , recipi & credi debere , ought to be received and beleeved , ergo , concil. carth. 1 ▪ caecilius a bilta dixit , quam rem fugere ac vitare debemus , & a tanto scelere nos separare , said , which thing we ought to shun and avoyd , and to keep our selves from so great a sin : concil. elib . can. 12. lapsi in haeresin ad ecclesiam recurrentes incunctanter recipi debent ; poenitentia iis non est den●ganda . concil. neo. can. 1. those that are fallen into heresie , returning to the church , ought readily to be received , repentance is not to be denyed unto them . presbyter moechus ab ecclesia pelli debet , an incontinent presbyter ought to be driven from the church . conc. la●d . quod non oporteat angelos inv●cari , that we ought not to call upon angels . & can. 59. quod non oporteat libros non canonicos legi in ecclesia , that books that are not canonicall , ought not to be read in church . but our acute and learned brother demandeth , qua fide recipiendi sint hi articuli , ecclesiastica an divina ? with what kind of faith , humane or divine ? i answer , at the first propounding of them , if we have nothing to say against them fide ecclesiastica , or humana , by a humane faith , or the faith of the church , out of reverence to our mother the church ; but after we have examined them and compared them with scriptures , then fide divina , by a divine faith : as the samaritans at the first believed , fide humana by a humane faith , upon the relation of the woman ; but afterwards , when they heard christ himself , and saw his miracles , fide divina . the first speech concerning the eleventh article . m. prolocutor ▪ there are two sorts of things which are not defined without great difficulty , things of the highest , and of the lowest nature ; the former can hardly be defined in regard of their exceeding perfection , the latter for their extream imperfection : of the former no definition is capable , the latter are capable of no exact definition , but only some imperfect description : and therefore as aristotle defines materia prima , the first matter , by meer negations , quod nec quid , nec quantum , nec quale , neither substance , nor quantitie , nor qualitie , &c. so plato defines god , that he is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , neither body nor colour , &c. to this later kind we may well referre justification , of which we read that high eulogie in the bohemian confession , hoc caput doctrinae ex omnibus apud nos pro maximo & gravissimo capite habetur , ut in quo summa evangelii posita est , & quo christianismus fundatur , & in quo preciosus nobilissimusqu● thesaurus salutis aeternae , unica & viva cons●latio divina comprehenditur : this is the chief head of doctrine , in which consists the sum of the whole gospell , &c ▪ this excellencie of the subject notwithstanding ought not to dull the edge of our most diligent search into it , but sharpen it rather , to endeavour so to define justification , that wee may justifie our definition . which wee cannot doe , without distinguishing of a three-fold righteousnesse : first , a perfect righteousnesse , but not inherent ; of which , 2 cor. 5.21 . secondly , inherent , but not perfect ; of which , luke 1.75 . and apoc. 22. 11. thirdly , perfect and inherent ▪ of which , heb. 12.23 . the first , is the righteousnesse by which wee are justified ; the second , by which wee are sanctified ; and the third , by which wee are glorified . the first consisteth as well of christs active as his passive obedience , and in the imputation thereof by faith consisteth the essence of our justification , which may be thus defined : an act of god , whereby he acquitteth every penitent and beleeving sinner , by not imputing to him his sins , and imputing to him the perfect satisfaction and righteousnesse of christ . every part of this definition may be proved by clear testimonies of scripture ; and besides , it hath that {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , certain mark or touch-stone of a true definition , that it meeteth with all doubts , and confronteth all errors broached against the nature of justification : first , the error of the libertines , by that clause , every penitent : secondly , of the antinomians , in the clause , not imputing their sinne : thirdly , the socinians , in the clause , perfect satisfaction : and lastly , the arminians and papists , in the last clause , imputing christs righteousnesse , no habit or act of ours ▪ no , not the act of faith . the testimonies of scripture , because they are readie at hand to every one , i shall forbear to quote at this present and conclude with culling out of some passages of the ancient fathers , the rather to confound our romish adversaries , who putting on a brazen face , challenge the champions of our faith to produce but one testimonie of any divine or doctor of the church , who taught , that a man was justified by another mans righteousnesse , before calvin or luther . we accept of the challenge , and alledge first iustin martyr , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . o the inestimable and unexpected mercies of god! the transgression of many is hid in one righteous one , and the righteousnesse of one acquitteth many . ierom , ut nos efficeremu● justitia dei in ipso , non nostra , nec in nobis : that we might be made the righteousnesse of god in him , not ours , nor in us . august . serm. 6. de verb . apost. videte duo ▪ justitia dei , non nostra ; in ipso , non in nobis : observe two things ; it is gods justice , not ours ; and in him , not in us . et tract. 3. in iohan. omnes qui ex ad●mo in peccato , peccatores , omnes qui per christum justificati , justi ; non in se , sed i● illo : all that are justified by christ , are just , not in themselves , but in him . et in psal. 21. mors christi morte fugatur , & christi nobis justitia imputatur : our death is put to flight by christs death , and christ his righteousnesse is imputed to us . bernard . ad mil. temp. c. 12. adae peccatum imputabitur mihi , & christi justitia ad me non pertinebit ? adams sin is imputed to me , and shall not christ his righteousnesse belong to me ? et serm. 61. in cant. nempe factus es tu mihi , christe , justitia à deo : nunquid mihi verendum ; ne una amb●bus non sufficiat ? non est pallium breve , quod non possit operire duos ; & te pariter & me operiet larga & aeterna justitia : thou , o christ , art made righteousenesse unto me from god : need i fear lest thy righteousnesse , being but one , cannot suffice us both ? it is no short or scantie cloak or garment , that cannot cover two ; thy large and eternall justice or robe of righteousnesse , shall cover both thee and me . m. prolocutor , iudicious and devout calvin , alluding to the words of the prophet , let us draw water out of the well● of salvation , saith , nusquam legimus reprehens●s ●ui nimium de puteo aquae vivae hauserint : none ever were found fault with , for drawing too much out of the well of life . sith then we have free libertie to draw , and the water is so precious and soveraign , the well so full and exubera●t , that , as s. cyprian speaketh , quantumfidei capacis aff●rimus , tantum gratiae inundantis haurimus ; we take up so much grace as our faith can hold or receive . i professe , for my owne part , i had rather draw more out of this well then lesse : they who are onely for the imputation of christs passive obedience , seem to me to draw bu●one bu●kes full but they who are for the imputation of both , two the former draw from thence only , pretium redemptionis , the price of our ransome ; the other , meritum aeternae vitae , the merit of eternall life . but to leave all rhetoricall expressions , and handle this subtile question logically and scholastically . first , we are to take notice of a double obedience of christ ; a generall , which he performed to the whole law through the whole course of his life : a speciall , which he performed to that particular command of his father , to lay down his life for his sheep . secondly , when we speak of this generall and speciall obedience of christ ( which some tearm active and passive ) though it be most true which bernard saith , christus in vita habuit actionem passivam ; in morte passionem activam : christ in his life performed a passive action ; in his death he sustained an active passion . it is confessed on all hands , that both are necessarie to justification , & that christ performed both for us ; but then we must distinguish of this tearm , for us ; for it may either signifie bono nostre , only for our good and behoof , or also loco nostro , in our stead and place ; that christ satisfied the punishment of the law , and fulfilled all the precepts thereof for us , that is , for our benefit , is not denyed by any : and therefore those texts , puer natus est nobis , & oportet nos implere omnem justitiam , & factus est sub lege ut eos redimeret ; to us a child is borne , and so we ought to fulfill all righteousnesse , and he was made under the law , that he might redeem those that were under the law , and the like might be spared ; they are like the lacedemonian swords , too short to reach their adversaries . but that he fulfilled the law , loco nostro , in our stead and place , that 's denyed by piscator and vilenus ; who conceive that the passive obedience only is imputed to us , et implet utramque paginam , not the active . their principall reasons are . first , christ as man , being a creature , was bound to fulfill the law of his creator for himselfe , otherwise he had not been sacerdos inculpatus , a high priest without blame ▪ neither would his sufferings have steaded us : but , being an innocent man , he was not bound to satisfie for the breach of the law ; that therefore is to be allowed to us which he did undergoe in our stead . secondly , the scripture attributeth our redemption and reconciliation to the blood of christ ; christs blood cleanseth us from all sin , 1 io. 1 , 9 , and 6. christ gave his flesh for the life of the world . thirdly , he that is freed from the guilt of all sins , of omission as well as commission , is to be reputed , as if he had fulfilled the law : for idem est esse iustum & insontem , it is all one to be a just and an innocent man . but by the imputation of christs passive obedience we are freed from the guilt of all sin , as well of omission as commission , ergo &c. fourthly , if christs active obedience be imputed to us , then there needs no remission of sins ; for he who is esteemed to have fulfilled the law , needs no forgivenesse for the breach it . fifthly , those who are freed from eternall death , of necessitie attain everlasting life : but by the imputation of christs passive obedience , we are freed from eternall death : ergo , by it we obtain everlasting life . to the first , a three-fold answer may be given . first , that christ , in regard of his hypostaticall union , was freed from all obligation of law , which otherwise had layen upon him , if he had been meer man . secondly , admitting that christ , as man , after he had taken upon him our nature , was bound to fulfill the law for himself ; yet because he freely took upon him our nature , and consequently this obligation for us , his discharging it shall accrue to us : as if i freely enter into bond for another mans debt ; if i discharge the bond , i both release my self and my friend . thirdly , we must distinguish of a publike person and private ; what a man doth as a private person , belongeth only to himself ; but what he doth as a publike person , to himself and others . to the second i answer , that either the blood & death of christ are taken by a synechdoche , for his entire obedience , it being the coronis and crown of all ; or that salvation and life is attributed to it , because it merited for us the imputation of christs active obedience also . to the third , he that is freed from sinne of omission is in the state of an innocent , but not of a just man : he is indeed freed from all punishment , yet because he hath not actively fulfilled the law in the course of his life , he hath no good title to eternall life : by the law , hoc fac & vives , doe this and thou shalt live ; he that is guiltie of no sin of omission , is equivalent to a just man , quoad liberationem à poena , but not quoad meritum aeternae vitae ▪ in regard of freedom from punishment , but not in regard of the meriting eternall life ; secundum quid , non simpliciter ; in some respects , not simplie . to the fourth , christs righteousnesse cannot be imputed to us , before we are assoyled of our sinnes . for it is not righteous with god , to accompt him righteous , who hath no way satisfied for his sinnes , neither by himselfe nor other : the captive must be first freed , before he be advanced to honour . to the fifth , though it follow by the connexion of the causes of our salvation , that whosoever is freed frō eternall death , is stated in eternall life : yet it doth not follow that there is the same cause of both : as for example , if you open the leaves of a window , the sunnebeams shine into the roome ; yet there is not one and the selfe same cause of opening the window , and the immission of the beams . thus i h●ve handled the poynt , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by way of confutation : now {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , by way of confirmation , i set to the proof thereof . first , if justification be a distinct thing from redemption and satisfaction : then the imputation of christs meer passive obedience will not suffice for our justification : but they are distinct things , dan. 9 , 24. he shall make an end of sin , he shall make reconciliation for iniquitie , and bring in everlasting righteousnesse . 1 cor. 1 , 30. he is made to us , righteousnesse , and sanctification , and redemption . secondly , that which is imputed to us , is called righteousnesse , and {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , rom. 5. but meer passive obedience makes not a man righteous , but only patient , ergo , &c. thirdly , the fulfilling of the ceremoniall law is a different thing from christs passive obedience ; but that is imputed to us , by the reason which our adversaries bring , because christ did not that for himself , in regard he had no sin ; whereof all those legall acts were a kind of confession : and therefore it must be allowed to us . fourthly , if part of christs active obedience be imputed to us , why not the whole ? but the adversaries confesse , that christs voluntarie submitting himself to death , and offering up himself for a sacrifice to god ( which are parts of his active obedience ) are imputed to us : for otherwise his bare sufferings had not been meritorious , ergo , his whole active obedience is imputed to us . fifthly , unlesse christs actuall fulfilling of the law be imputed to us , we are debarred of eternall life , which is promised to none but such who in themselves or by christ have fulfilled the law , according to those texts , fac hoc & vives : & si vis ad vitam ingredi , serva mandata : doe this and thou shalt live , and if thou wilt enter into life , keep the commandements . if christ were not bound to fulfill the law for himself , upon our adversaries own ground , his fulfilling the law must be imputed to us : but he was not bound to fulfill the law for himself . first , because he was not persona humana , & lex datur personae , non naturae ; christ was not a humane person , and the law is given to the person , not to the nature . secondly , because as son of man , he is lord of the sabbath , and so of the law . thirdly , because he is the king of the church , to prescribe lawes to his subjects , not to himself , and all power is given to him both in heaven and earth . lastly , because no man will say , that christ in heaven hath any obligation upon him , yet there he hath his humane nature : that nature therefore , as in him it was hypostatically united to the deitie , was free from all tye in regard of himselfe ; what he engaged himself was for us , and to be allowed on our accompt . m. prolocutor , as s. gregorie said , plus debeo thomae , quam petro , i a● more indebted to thomas then peter ▪ because his doubting of christs resurrection occasioned a more sensible demonstration thereof then otherwise we should have had : so truly i may say , we are much beholding to him , who first moved the scruple concerning the imputation of christs sole satisfaction ; for it hath occasioned the resolution , not onely of that doubt , but of many other concerning the communicatio idiomatum , the effects of the hypostaticall union , the nature of the law , and the faithfuls title to heaven . it is true , there hath been some clashing among the worthie members of this assemblie : but it hath been like the collision of steel and flint , whereby have been struck out many sparks of divine and saving truth . nothing seemeth to me now to hinder the putting the question to the vote and determining it ex voto , according to our desire , but the vindication of it from aspersions cast upon it by foure sorts of mis●reants , the antinomians , the papists , the arminians , and socinians . first , the antinomians object , if christs active righteousnesse be imputed unto us , then are not we bound to keep the law , because christ hath kept it for us . this objection may be assoyled with a double answer : first , that this active obedience of christ is imputed to none but true penitents . for though repentance be no cause of our justification , yet it is conditio requisita in subjecto , a condition required in the subject ▪ and to beleeve the remission of our sins , by imputation of christs satisfaction and righteousnesse without a sincere and serious purpose to forsake all our transgressions , and walk in newnesse of life , is an act , not of faith , but of presumption . secondly , i grant , that christs righteousnesse being imputed to us , we are not bound to fulfill the law hoc nomine to justify us before god , or procure us a title to the kingdom of heaven : but for other ends , namely , to glorifie god , obey his will , to testifie our thankfulnesse to our redeemer , to shew our faith by our works , to make our election sure to our selves , to adorn our profession with a holy conversation , to avoyd scandall , and avert gods judgements . secondly , the papists object , if christs active obedience be imputed to us , then either the whole , or a part of it : not a part , for that will make us righteous but in part : not the whole , for then no other should have share in it , but our selves ; and everie particular beleever should be as righteous as christ himself , and everie o●e as another . but this objection may be assoyled by a three-fold answer . first , there is a double totum or whole , totum extra quod nihil est , & totum cui nihil deest : a whole out of which there is nothing ; as the whole water is in the basin ; and a whole to which nothing is wanting , as the whole soul is in every part of the body ; for the soul is tota in toto , and tota in qualibet parte . christs whole obedience in the first sense is imputed to us , not in the second . 2. all believers , according to the speech of luther , are aeque justi ratione justitiae imputatae , equally just in respect of imputed justice , though not inhaerentis , of inherent ; in respect of passive , not active righteousnesse . thirdly , aeque pronunciamur justi , ut christus ; we are equally pronounced just , as christ ; that is , we are as truely acquitted and absolved as he ; sed non pronunciamur aeque justi , but not pronounced equally just : for his justice was inherent , ours imputed ; his from himself , ours from him ; his of infinite worth , sufficient to justifie all beleevers ; ours of finite , and sufficient only for our selves . the arminians object , if {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} credere , or the very act of believing justifie us , then not christs imputed righteousnesse . but the very act of believing justifieth , as the apostle saith , abraham beleeved , and it was counted to him for righteousnesse . to this i answer , that saith may be considered either ratione actus , or ratione objecti , in regard of the act , or of the object . faith justifieth not ratione actus , for then some work should justifie ; but ratione objecti , not in regard of the act , but in regard of the object ; as the spoon feeds the child , in regard of the milk in it ; and the chirurgions hand heals , in regard of the playster he applies : those that were healed by looking upon the brazen serpent , were not cured by the sharpnesse of their sight , for the purblind were as well healed as the sharp-sighted , but by a supernaturall vertue at that time given to the object , the brazen serpent , a type of christ . 4. the socinians object , god doth not justifie man by an act of injustice : but it is injustice to punish one man for another , or attribute one mans righteousnesse to another : for , justitiae est suum cuique tribuere , it is the office or property of justice to give to every man his owne ; therefore we are not justified by the imputation of christs active or passive obedience . but this objection may be assoyled with a double answer . first it is not against justice , but agreeable to justice , to lay the debt or penalty of one man upon another , in case that one man voluntarily undertake for the other ▪ and becomes his surety : as it was just to lay cimon in the gaol for his father miltiades debt , after he ingaged himself for it , and made it his own : neither was it unjust to put out one of zaleuchus his eyes for his sons adulterie , after hee undertook to satisfie for his son , and to save him one eye , who otherwise should have lost both . secondly when god imputes christs righteousnesse unto us , he gives us our own , namely , that which christ hath purchased for us by his death : and secondly in regard of our union with christ , whatsoever is christs in this kind , is ours , and ro ▪ 5. he that hath given christ to us , hath given his righteousnesse also . m. prolocutor , the roman orator in his oration pro sex●o roscio amerino writeth of caius fimbria , that he indicted q. scaevola upon a strange point , that he would not suffer himself to be slain out-right by him , diem scaevolae dixit , quod non totum ●elum corpore recepisse● ; accused scaevola , for not receiving his whole weapon into his body : methinks some of our brethren put in a like bill against us , that we suffer them not to have a full and fair blow at us ; quod non tota t●la argumentorum rec●piamus , that we receive not the weapons of their arguments whole & entire , i will therefore propound their arguments , as neer as i can remember , in their own words to the best advantage , and then return a punctuall answer unto them . if any of their arro●s be headed , if any of their s●ords be keen edged and sharp pointed , if any of their arguments have acumen & robur , sharpnesse and strength , they are these five following . every humane creature is bound to fulfill the law of god for himself jure creationis , by the right of creation . but christ is a humane creature , ergo he was bound to fulfill the law of god for himselfe , and consequently he fulfilled it not in our stead . to the consequence inferred upon the conclusion of this syllogism , i have spoken heretofore . i now answer to the syllogism it self , by distinguishing of humana creatura , a humane creature , which may be taken either ratione naturae onely , or ratione personae also ; which may be so tearmed , either in regard of the nature , or the person : every humane creature ratione naturae & personae , that is , such a creature as hath not only humane nature but a humane person also , is bound to fulfill the morall law for himself : but christ was not so ; he had a humane nature , but no humane person . now we know , lex datur personae , the law is given to the person , thou shalt doe this , or thou shalt not doe that . in the accompt of the law , and all judiciarie proceedings , it is all one to be insons & justus , to be guiltlesse and righteous : but by the imputation of christs satisfaction we are accompted guiltlesse before god : ergo righteous and fully justified . i answer : there are two sorts of causes in courts of justice , criminall and civill ; in criminall it is true , idem est esse insontem & justum , it is all one to be accompted innocent , and just : but not in civill , where justice hath a respect to reward : and in that regard , a guiltlesse man is not necessarily a just man , that is , a deserving man . it was not sufficient for demosthenes to plead for ctesiphon , that he was a harmelesse man , and therefore ought in justice to have the crown ; but he proves that he was a deserving man , and by the law ought to have it as his due . thirdly , justification is a judiciary act opposite to condemnation ; but imputation of active obedidience is no judiciary act opposite to condemnation , ergo , &c. god is said to be a righteous judge , not only in respect of inflicting punishment rightly , but also in conferring rewards and crowns of glory ▪ & justification hath respect to both , for there are two questions put to us at gods tribunall ; first , what hast thou to say for thy self , why thou shouldst not be condemned to hels torments ? the answer is , i confesse i have deserved them by my sins ; but christ hath satisfied for me : the second question is , what canst thou plead why thou shouldst in justice receive a crown of glory , sith thou hast not fulfilled the law ? the answer is , christ hath fulfilled the law for me : both these are expressed by anselm in his book de modo visitandi infirmos ; si dixerit , meruisti damnationem ; dic , domine , mortem domini nostri iesu christi obtendo inter me & mala merita mea ; ipsiusque meritum ●ffero pro merit● , quod ego debuissem habere , nec habeo ; if he , saith thou hast deserved damnation , answer thou , i set christs death between me and my ill deserts , or wicked works ▪ and i offer his merit for that merit which i should have , but of my self i have not . fourthly , all they who are freed from the guilt of all sins of omission as well as commission , are accompted as absolutely righteous before god ▪ but by the imputation of christs meer passive obedience we are freed from the guilt of all sins , of omission as well as commission , ergo , &c. i answer : this argument is a plain fallacie a dicto secundum quid ad simpliciter , from that which is said to be so in some respect , to that which is simplie so : he that is free from the guilt of the sin of omission , is as if he were righteous secundum quid , in some respect ; that is , in regard of punishment and guilt , but not as a righteous man simplie , who hath a good title to a crown of glorie . for the taking away of guilt doth not necessarily put merit . adam at the first moment of his creation was guiltlesse , yet had no merit which he might pretend as a title to the kingdom of heaven . fifthly , every doctrine of faith ought to be founded upon gods word ; but our pretending a title to the kingdom of heaven , by the imputation of christs active obedience , hath no foundation in gods word , ergo , &c. it hath foundation in gods word ; namely ; in these texts , fac hoc & vives ; si vis ad vitam ingredi ▪ ser●a mandata , doe this and thou shalt live ; and if thou wilt enter into life , keep the commandements : and we establish the law by faith ; and these shall walk with me in white robes , for they are worthy : upon these foundations we build this fort for truth ; none may enter into the kingdom of heaven , who have not some way fulfilled the law ( fac hoc & vives ) and that in the rigour thereof , exactly and perfectly ; but all true beleevers enter into the kingdom of heaven ; and i subsume ( they have not fulfilled the law exactly and perfectly in their own persons . ) ergo , they have fulfilled it by their suretie . christ his fulfilling the law therefore is imputed to them . concerning the resolve of the assemblie , that the whole obedience of christ is imputed to everie beleever . m. prol●cutor , the expression agreed upon by the assemblie , seemes liable to three exceptions , redundancie , deficiencie , and noveltie : redundancie , in the word whole ; deficiencie , in the word obedience ; and noveltie , in the word imputed : as tertullian saith of the serpent , quot colores tot dolores ; so we may say here , quot literae tot liturae . the first exception is of redundancie : for within the accompt of the whole obedience of christ commeth his obedience to the ceremoniall law , which yet is not imputed to us , because we ought no obedience to it ; it was no part of our debt , and therefore our suretie his laying it down commeth not upon our accompt . the second exception is of deficiencie in the word obedience , for it falls short of that which is imputed to us . for christs originall righteousnesse is not comprised under either his active or passive obedience ; yet that also must be imputed to us , as beza elegantly demonstrateth , putting the case thus : we were accomptable to the divine justice for three things , originall corruption , sins of omission , and sins of commission . to this three-fold maladie a three-fold remedie was to be applyed : to our originall sins , christs originall righteousnesse : to sins of omission , christs active : to sins of commission , his passive obedience . if the accuser of the brethren article against us at christs bar , thou wert conceived and born in sin : the answer is , but my mediators conception and birth was without sin ; if he article , thou hast omitted many duties of the law : the answer is , christ hath fulfilled the law for me ; if he article in the third place , thou hast committed many actuall sins against the law : the answer is , christ hath satisfied for them by his death and passion . the third exception is of noveltie : for the imputation of christs active and passive obedience was never defined for dogma fidei , a doctrine of faith , till the synods held at gap and privase in our memorie . but these aspersions may be easily washed away thus . first , though we were not bound to the ceremoniall law , yet the iewes were : to whom this obedience of christ was necessarily to be imputed , and this seemeth to be the decision of the apostle , gal. 4 , 4. made under the law , to redeem them that were under the law . secondly , though christs originall righteousnesse were most requisite in him to qualifie him to be both our high priest and sacrifice , that he might be an immaculate lamb and an high priest separated from sinners ; and though this originall righteousnesse hath influence into our birth , to cleanse it : yet , as rivetus acutely observeth , it was not properly the work of christ , but of the holy-ghost sanctifying him in the womb , and in that regard not to be imputed to us as any act of our mediator . thirdly , though in the synods above named the controversies which arose about this point , first between piscator and rivet , and after between moulin and tilenus , were determined ; yet the doctrine it self was much more ancient : for besides the testimonies of bernard , exhortat ▪ ad templ. . chrys. 2. cor. 5. aug. in psal. 21. and iustin martyr in quaest. heretofore alledged by me , tilenus himself confesseth that it was luthers opinion : and calvin is expresse for it , in ep. ad rom. 3. v. 31. cum ad christum ventum est , in eo invenitur exacta legis justitia quae per imputationem fit nostra ; when we come to christ , in him we find the exact justice of the law , which by imputation is made ours . and so is peter martyr , in ep. ad rom. c. 8. iustitia christi qua lex impleta fuit , illorum jam est justitia , & illis à deo imputatur : christ his righteousnesse , by which the law is fulfilled , is now their righteousnesse , and imputed to them by god . and vrsin . catech. perfecta satisfactio , justitia & sanctitas christi mihi imputatur : christ his perfect satisfaction , justice and holinesse , is imputed to me . and hemmingius de justif. art . 2. iustificatio hominis est credentis in christum absolutio à peccato propter mortem christi , & imputatio justitiae christi : justification is the acquitting of a beleever from sinne for the death of christ , and the imputation of christs righteousnesse . and the magdeburgenses , cent. 1. l. 2. iustitio , quam deus impio imputat , est totum opus quod christus mediator noster pro toto genere humano praestitit : all which christ our mediatour did for all mankind is the righteousnesse which god imputeth to a sinner . but here me thinks i heare those who are most active in the assembly for the imputation of the meer passive obedience of christ , like the tribunes among the romans , ●b●unciare & intercedere , that they may hinder and stop the decree of the assembly , alledging , that though some of the ancient fathers , and not a few of the reformed doctors cast in their white stone among ours : yet that we want his suffrage , who alone hath the turning voice in all debates of this kind , and that according to our protestation made at our first meeting we ought to resolve upon nothing in matter of faith , but what we are perswaded hath firm and sure ground in scripture : and howsoever some texts have been alledged for the imputation of both active and passive obedience , yet that at our last sitting they were wrested from us , and all inferences from thence cut off , all the re-doubts & forts built upon that holy ground sleighted : it will import therefore very much those who stand for the affirmative part to recruit the forces of truth , and make up the breaches in our forts made by the adversaries batteries . first , our first fort is built upon rom. 5.18 , 19. after this manner : if we are made righteous by the obedience of christ , his entire obedience must needs be imputed to us . but we are made righteous by the obedience of christ , as the apostle affirmeth in the text quoted . therefore christs obedience must needs be imputed to us . in this fort they make a breach thus : by obedience the apostle here understandeth that speciall obedience which christ performed to the commandement of his father , for laying down his life for his sheep ; of which the apostle speaketh , phil. 2.8 . he became obedient to death , even to the death of the crosse : therefore this text maketh nothing for the imputation of christs active obedience . but first , the breach is thus repaired : the word in the former verse is not {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , but {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which is never taken in scripture for suffering , or meer passive obedience . secondly , the apostle saith , loc. supra . cit. many are made righteous ; and righteousnesse came upon all to justification of life ; and christ is the end of the law for righteousnesse ; and the abundance of grace , and gift of righteousnesse shall reign by one jesus christ : but no man is said to have justification of life , or abundance of grace , and the gift of righteousnesse , or to be made righteous , by suffering only : for the willing undergoing of punishment satisfieth the law but in part ; it denominateth a man patient , but not absolutely righteous . christ himself was not righteous only in regard of his sufferings ; and therefore the imputation of them only unto us will not make us formally righteous , though it fully acquitteth us from all punishment . thirdly , the obedience here mentioned is set in opposition to adams disobedience : but adams disobedience was active : therefore christs obedience must be active . this argument may be illustrated by s. bernards paraphrase , ad exhort , ad templar . c. 11. ablato peccato , redit justitia ; porro mors chrsti m●rte fugatur , & christi nobis justitia imputatur : plus potuit adam in malo , quam christus in bono ? adae peccatum imputabitur mihi , & christi justitia ad me non pertinobit ? sin being taken away , righteousnesse returns ; moreover , death is put to flight by the death of christ , and christs righteousnesse is imputed unto us : could adam more hurt us by sin , then christ benefit us by righteousnesse ? shall the sin of adam be imputed to me and shall the righteousnesse of christ no way belong unto me , or i have no interest in it ? our second fort is built upon 2 cor. 1.30 . after this manner . if christ be made unto us righteousnesse , as righteousnesse is distinguished from redemption , then christs active obedience is imputed to us as well as his passive . but christ is made to us righteousnesse and sanctification , as they are distinct things from redemption , or satisfaction ( as the letter of the text importeth , he is made to us of god righteousnesse , sanctification , and redemption . ) ergo , christs active obedience is imputed to us as well as his passive . in this fort they make a breach thus : christ is made to us righteousnesse , as he is made wisdom , for so runneth the text ; christ is made to us of god wisdom , and righteousnesse , &c. but he is not made to us wisdom , by imputing his wisdom unto us ▪ but by instructing us , and making us wise to salvation ; therefore neither is he said to be made righteousnesse to us , because his righteousnesse is imputed to us ; but because he sanctifieth us , and maketh us by his grace righteous and holy . but the breach is thus repaired . first , whatsoever christ is made unto us , he is made perfectly such unto us ; else we shall lay a defect upon him , who is perfection it self . but christ is not made perfectly wisdom , or sanctification , or righteousnesse to us , save onely by imputing his own righteousnesse , and wisdom , and holinesse to us , which are most perfect : for , as for our inherent righteousnesse , and holinesse , and wisdom they are imperfect and defective ; as all confesse , save papists and pelagians . secondly , christ is so made righteousnesse to us , as he is made redemption : for so carrieth the letter ; christ is made to us righteousnesse , and redemption . but he is made redemption unto us , by imputing his passive obedience ; therefore in like manner he is made righteousnesse unto us , by imputing the active obedience . yea but , say they , christs wisedom is not imputed to us : i answer , it is , and it covers our follies and errors , as his righteousnesse doth our sins ; and by vertue thereof we are acompted wise unto salvation ; and for proof of this exposition i alledge an author of greatest authoritie next the apostles , clemens romanus in his for●er epistle ad corinth . so highly cryed up by all the antients , p. 41. non per nos ipsos justificam●r , neque per sapentiam nostram , intelligentiam ▪ pietatem , aut opera , quae in puritate cordis & sanctimonia operati sumus ; sed per fidem , per quam omnipotens deus omnes ab initio justificavit : we are not justified by our wisedom or godlinesse , &c. but by faith by which god justified all from the beginning . thirdly , our third fort is built upon 2 cor. 5 , 21. after this manner : those who are made the righteousnesse of god in christ must needs have gods righteousnesse imputed unto them . but gods righteousnes in christ is the perfect fulfilling of the law , ergo , the perfect fulfilling of the law is imputed to us . in this fort they make a breach thus . by sin is here meant a sacrifice for sin : and it is granted on all hands that christ was made a sacrifice for sin , that we might be accompted righteous before god ; and this maketh for the imputation of the passive , but not the active obedience of christ . but the breach is thus repaired . first , there is no necessitie of expounding here sin by this glosse , a sacrifice for sin : the words will carrie as well another interpretation , namely , that as christ was reputed a sinner for us , or in our stead : so we are accompted righteousnesse in him ▪ but our sins are no way in him but by imputation , therefore his righteousnesse also is in us by imputation ; and this is the current sense which we find in the expositions of the antient fathers , chrys. in hunc locum , p. 322. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , &c. he said not righteous , but righteousnesse ; for that righteousnesse he speaks of is gods , since it is not of works ; and it is such in which there must be no stain , or spot , which cannot be inherent but imputed : he made the just to be unjust , that the unjust might be made just , and s. aug. in psal. 21. delicta nostra sua delicta feci● , ut justitiam suam nostram justitiam faceret : he made our sins his sins , that he might make his righteousnesse our righteousnesse . secondly , admit we take sin for sacrifice for sin in this place , this very interpretation rather strengthneth then weakneth the former argument : for that righteousnesse which is said to be in christ would never have been ours , if his death had not been a sacrifice for our sins : thus therefore i collect the argument out of this place . the righteousnesse which is in christ can be no otherwise ours then by imputation ; but the righteousnesse here spoken of is the righteousnesse in christ ; ergo , it cannot be ours any other way then by imputation . thirdly , christs sufferings are not properly his righteousnesse , though he who suffered were righteous , nay righteousnesse it self : neither are these sufferings now in christ , but his active obedience and holinesse is truely and properly righteousnesse , and it remains in him ; and is that eternall righteousnesse spoken of by the prophet daniel , ( c. 9 , v. 14. ) he shall take away sin , and bring everlasting righteousnesse . our fourth fort is built upon col. 2 , 10. after this manner : if all the faithfull are compleat in christ , as the apostle here affirmeth , we are compleat in him in whom dwelleth the fullnesse of the god-head ; then christ supplyeth whatsoever is otherwayes defective in them , and yet required of them . but the perfect fulfilling of the law is required of them , which they cannot doe in their owne persons ; ergo , christs fulfilling it for them is imputed to them . in this fort they make a breach thus : whatsoever we were bound to doe , christ hath done for us , either in specie , or per aequivalentiam ; in kind , or in value : according to which distinction , although the fulfilling of the law be not imputed to us in speci●i yet it is ▪ per aequivalentiam , because his satisfaction is imputed to us ▪ and so there is no defect in us , because no man is bound both to fulfill the law , and satisfie the breach thereof : we therefore having satisfied for the breach of the law are accompted as if we had fulfilled the law . but the breach is thus repaired . no man who standeth rectus in curiâ , as adam did in his innocencie , or the angels before they were confirmed in grace , is bound both to fulfill the law , and to satisfie for the violation thereof ; but to the one or to the other , to fulfil only the law primarily , & to satisfie for not fulfilling it in case he should transgresse ; but that is not our present case . for we are all born and conceived in sinne , and by nature are the children of wrath , and are guiltie as well of adams actuall transgression as our own corruption of nature drawn from his loyns . therefore first we must satisfie for our sinne , and then by our obedience lay claim to life , according as it is offered us by god in his law , fac hoc & viv●s , doe this and live . now we grant freely that christs death is sufficient for the satisfactorie part ; but , unlesse his active obedience be imputed to us , we have no plea or title at all to eternall life . to illustrate this by a lively similitude , and such an one to which the apostle himself elsewhere alludes . in the olympian games he that overcame received a crown of gold or silver , or a garland of flowers , or some other prize or badge of honour ; but he that was overcome , besides the losse of the prize , forfeited something to the keeper of the games . suppose then some friend of his should pay his forfeiture , will that intitle him to his garland ? certainly no , unlesse he prove masteries again , and in another race out-strip his adversarie , he must goe away crownlesse . this is our case by adams transgression and our own : we have incurred a forfeiture , or penaltie ; this is satisfied by the imputation of christs passive obedience : but unlesse his active be also imputed to us , we have no plea or claim at all to our crown of glory ; for we have not in our own persons so ru● , that we might obtain . after this speech the divines cryed generally to the vote , and though some few of eminent parts in the assemblie dissented , yet far the major part resolved for the affirmative ; but before the close d. f. produced an advice of king james of blessed memorie directed to an assemblie of divines at privase in france , for the deciding the present controversie which here followeth . consilium serenissimi principis , iacobi , magnae britanniae regis , de controversia sequente sopienda . fecit deus ( inquit solomon ) hominem rectum , sed ipse infinitis se immiscuit quaestionibus . cujus sententiae veritas hinc elucet , quod tam infinitae indies oriantur controversiae , quae tantum ad turbandam ecclesiae pacem spargi ubique videntur . inter quas haec nupera non ante quadraginta annos nata , & qua car uit ecclesia annis mille quadringentis sexaginta , nec quicquam inde tulit d●trimenti ; nunc vero inter duos doctissimos viros tan● acriter ventilata potest recenseri , utrum scilicet passiva christi obedientia , qua vitam pro ovibus speciali mandato posuit , tantum nobis imputetur ad justi●iam ; vel simul cum passivâ , activa etiam qua se legi obedientem praestitit . hanc quaestionem & quae inde emanant necessariò , quarum specimen in propositionibus molinaei , & oppositionibus tileni cer●ere licet , nec generatim discutere , nec particulatim examinare nobis est propositum : sed ex iis tantum quae legimus ipsi , & coram audivimus , consilium dabimus , quale fidei defensorem non dedecere arbitramur . et hoc quidem illud erit ; nempe , ut ipsa penitus sepeliatur quaestio cum omnibus inde emergentibus , & cum fas●●i● & linteis quibus revinctum erat & involutum christi corpus , in sepulchro relinquatur , ab iis presertim qui se cum christo resurrexisse profitentur ; ut , relictis impedimentis omnibus , òmnes simul in perfectum virum in christo coalescamus : ne forte nimium altercando infantem vivum , quod indulgens mater non passa est , discindere ; aut inco● sutilem christi tunicam , quod crudelis non tulit miles , divider● videamur . haec consilii nostri summa : cuius ratio haec est , quaestio quod plan● nova si● ▪ 〈◊〉 necessaria prioribus seculis inaudita , a conciliis non desinita a patribus non tractata , nec denique a scholasticis ipsis agitata . apage ergo . deinde si utraque pars litigantium vel ab ipsis doct●ssimorum theologorum sententiis ab utrisque alla●is stare ▪ vel in ecclesiarum judiciis quae ab ipsis utrinque afferuntur acquiescere vellet , non alio opus esset arbitro ; cum & ipsi , ut ex eorum scriptis apparet , jam inter se consenserint ultro , & faelicissimum quaestioni finem imposuerint· proinde hortamur ac amicè monemus ne deinceps sina●t hasce controversias latiùs serpere ; prae om●ibus , praelo ut abstineant , & scriptis hinc i●de pol●micis huic siti fomenta ne ministrent : denique ut fidele sit utrinque silemium , cum edificationi non serviant ▪ nec al●● tenda●t qua● ad dissociandos hominum animos in reliquis fidei capitibus consent●entium : quibus omnibus , si unquam alias , tum hisce praesertim temporibu● summa pax & concordia est summè necessaria . sint igitur m●mores plus semper tribuendum esse charitatis studio , quam scienti●e victoriae , secundum illud apostoli : solliciti servare unitatem spiritus in vinculo pacis , & publico ecclesiae commodo privatam non anteferre gloriam . jacobus rex . the advice of the most gracious prince , james , king of great britain , for the quieting and composing the ensuing controversie . god made man upright , saith solomon , but he found out many inventions : the truth whereof hence appeares , that there dayly grow such infinite controversies which seem to tend to no other end , then to disturb the peace of the church . among which this late question sprung up within these fortie years , which the church of god knew not of for 1460 years and sustained thereby no detriment , but now hath been eagerly argued between two most learned men , may be ranked ; whether the passive obedience of christ , whereby he layd down his life for his sheep by the speciall command of his father , be only imputed to us for righteousnesse , or together with the passive the active also whereby he render'd himself obedient to the law . this question , and those that necessarily arise from it , ( a glimpse whereof we may see in the propositions of molinaeus , and the oppositions of tilenus ) we have no mind either in generall to discusse , or in particular to sca● . but out of those things which we have read our selves , or heard from others in our presence , we will give such advice as we think will not mis-beseem the defender of the faith . and that is this : to wit , that this question be altogether buried with those that depend upon it , and be left in the grave with the napkin and the linnen cloths wherein the body of christ was wrapt , especially by them who professe themselves to be risen with christ : that , all impediments being removed , we may all grow unto a perfect man in christ jesus : lest peradventure by too much wrangling we seem to cut in two the living child , which the tender-hearted mother would not endure ; or divide the seamlesse coat of christ , which the cruell souldier would not suffer . this is the substance of what we shall advise : the reason whereof is , because it is a question altogether new , and not necessarie , unheard of in former ages , not determined in any councell , not handled by the fathers not disputed in the schools . away with it therefore . moreover , if both parties now contesting would either stand to the judgements of most learned divines alleadged by both sides , or would test satisfied in the determinations of the churches urged by both , there needed no other arbitrator ; seeing they themselves , as appears by their writings , agree of their own accord , and have alreadie brought it to an happie issue . therefore we exhort and friendly advise you that you suffer not these controversies to spread any further : above all , that you keep from the presse , and adde not fuell to this fire by polemicall tractates . lastly , that there be faithfull silence on both sides : seeing they tend not to edification , nor serve to any other purpose then to distract m●ns minds otherwise consenting in all chief poynts of faith . to whom , if ever , especially in these dayes perfect concord is most necessarie . let them therefore remember that they ought rather to strive to preserve charitie then to gain victorie according to that of the apostle ; endeavouring to keep the unitie of the spirit in the bond of peace ; and not to prefer their private glorie before the publique good of the church . d. f. his speech before the assemblie of divines , concerning the new league and covenant . m. prolocutor , our brethren of scot●and desire a resolution from this assemblie concerning the necessitie and lawfulnesse of entring into this new league ; and how can we resolve them if we be not resolved our selves , as some of us are not ? i shall therefore humblie offer to your serious consideration whether it be not fit to qualifie the word prelacie when it is ranked with poperie and superstition , after this manner : i will endeavour the extirpation of poperie , and all antichristian , tyrannicall , or independent prel●cie ; for otherwise by abjuring prelacie , absolutely some of us shall swear to forswear our selves . for prelacie , as also hierarchie , in the former and better ages of the church were taken in the better part ; hierarchie signifing nothing but a holy rule or government , and prelacie the preeminencie of one in the church above another . prelation is a relatio disquiparantiae , and praelati are relati to those over whom they are set ; who may be either the flock , or the pastors themselves ; if the flock , in that sense all that have charge of souls may be truely c●lled praelati , viz. gregi ; for they are set over them to be their over-seers and spirituall rulers , act. 8 , 28. 1 pet. 5 ▪ 2. heb. 13 , 17 , 24 , 1 tim. 5.17 . in this sense both s. gregory and bernard take the word ; praelati non quae sua sunt , sed quae domini , quaerant : & non pastores , sed impostores ; non doctores , sed seductores ; non praelati , sed pilati : let prelates not seek their own , but those things which are the lords ; now adays we have not teachers , but seducers ; not shepheards , but deceivers ; not prelates , but pilat● ; in which sentence , teachers , pastors and prelates are ranked together , as signifying the same persons : in which elegant antanaclasis you hear that doctors , pastors , and prelates , are a kind of synonoma's . in this sense , if we condemn prelates , and vote their extirpation , we shall with one breath blow all the divines that have cure of souls , not only out of this assemblie , but out of their parsonages , & vicaridges also . but if praelati are here in this covenant taken in reference to pastors themselves , and ministers of the gospel , and thereby such are mean● only who are praepositi clero , set over clergie-men themselves , as having not only some precedencie to , but authoritie over the rest : neither in this sense may we piously swear the eradication of them . for there are classes in the netherlands , intendents and super-indendents in germanie , presidents in the reformed synods in france , and masters , provosts , and heads of colledges , and halls in our universities , who have a kind of prelacie and authoritie over the fellows and students , whereof the major part are divines , and in holy orders . here i conceive it will be said , that none of these are aimed at , but only diocesan bishops alreadie banished out of scotland , and prelates indeed they are in a more eminent degree ; and if prelacie be restrained to them , it is episcopacie that is principally shot at , to the extirpation whereof i dare not yeeld my vote or suffrage , lest this new oath intangle me in perjurie . for both my self and all , who have received orders in this kingdom , by the imposition of episcopall hands , have freely engaged our selves by oath to obey our ordinarie , and to submit to his godly judgement , and in all things lawfull and honest to receive his commands ; if then we now swear to endeavour the abolishing of epscopacy , we swear to renounce our canonicall obedience , that is , as i apprehend , we swear to forswear our selves . it is true that the dr was furnished with many other reasons for episcopacy , besides these ; and of some he gave a hint in the assembly it self upon other occasions , as namely . sect. viii . sixteen reasons for episcopall government . that the name of episcopacy , even as it signifieth a degree of eminency in the church , is a sacred and venerable title : first in holy scripture ascribed to our blessed redeemer ▪ who as he is dominus dominantium , lord of lords , so also episcopus episcoporum , bishop of bishops , the shepheard and bishop of all our souls : next to the apostles , whose office in the church is stiled by the holy ghost episcope a bishoprick , let another take his bishoprick , though it be translated , let another take his office ; yet the originall signifies not an office at large , but an episcopall function , that office which iuda● lost , and matthias was elected into , which was the office and dignitie of an apostle : * lastly to those whom the apostles set over the churches , as namely to timothy and titus , who in the subscription of the apostles letters divinely inspired are stiled bishops ▪ in the restrained sense of the word , 2 tim. 4. written from rome to timoth●us , the first bishop elected of the church of ephesus and to titus , the first elect bishop of the church of the cretians : how ancient these subscriptions are , it is not certain among the learned , if they bear not the same date with the epistles themselves ( the contrary wherof neither is nor can be demonstrated ) yet they are undoubtedly very ancient , and of great authority , and in them the word bishop cannot be taken at large for any minister or presbyter , but for a singular person in place and dignitie above other pastors ; for there were many other presbyters in ephesus both before and besides timothy , acts 20.27.18 , and in the island of creet or candie there must of necessity be more then one pastor or minister . besides , s. paul investeth timothy in episcopall power , making him a judge of presbyters , both to rebuke them , 1 tim. 5.1 . and to prefer and reward them , ver. 17. and to censure them ver. 19. against an elder receive no accusation , but under two or three witnesses ; and he giveth to titus expressely both potestatem ordinis & jurisdictionis , of order and jurisdiction ; of order in those words c. 1.5 . that thou shouldst ordain elders in every citie ; and of jurisdiction , i left thee in creet that thou shouldst continue {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , to correct or redresse the things that remained ▪ or those things which the apostle before intended to amend , but had not redressed . 2. the angels of the seven churches , apoc. 10.20 . were no other in the judgement of the best learned * commentators both ancient and later then the bishops of those sees , for in those provinces or territories there cannot be conceived to be lesse then many hundred ordinary preachers and pastors ; yet there were but seven precisely answering to the seven golden candlesticks : seven candlesticks , seven lights burning in them , these can be no other then seven prime pastors , who had the oversight of the rest : for the errors and abuses in all those churches are imputed to them , and they reproved for not redressing them , c. 2.14 . thou hast them that maintain the doctrine of baalam , and v. 20. thou sufferest the * woman iezebel to teach &c. 3. it is confessed by molinaeus , and other learned patrons of presbyteriall government themselves , that episcopacy is a plant , either set in the church by the apostles themselves , or their immediate successors in the first and best ages of the church ; and is it agreeable to piety to swear the extirpation of such a plant ? 4. it cannot be denyed , that when the church most flourished , and was of far larger extent then now it is , over the face of the christian world ; there was no * other government then episcopacy regulated by divine precepts ▪ and ecclesiasticall canons : and shall we swear to extirpate that government under the which the church most thrived and flourished ? shall we swear against our prayers , viz. for the rooting out of that , upon which we are enjoyned to pray god to pour down the dew of his blessing ? surely the dew of heaven burns not the root of any plant upon earth , but waters it and makes it grow . 5. they were bishops who had the chiefest hand , first in the plantation of christian religion in the dayes of lucius , king of britain ; and after in the ●estitution in the days of etheldred king of kent ; and in the reformation of it in the reign of edward the 〈◊〉 , and queen elizabeth and is it a religiou● act to e●adicate tha● government and power which both planted and pr●ned religion it 〈◊〉 ? 6. christ died not intestate , he made his last will and testament , and by it bequeathed many legacies ●o his church , and among them not onely catholike doctrine , but di●cipline also : thi● discipline , if it be not episcopall government moderated by evangelicall and apostolicall rules , the whole church is guiltie of the losse of a sacred and precious jewell : for certain it is out of records of all ages of the church , that no other wa● ever retained , or can be found save thi● before the religious reformer and magistrates of geneva having banished their popish bishops , were after a sort necessitated to draw a new plat-forme of ecclesiasticall discipline by lay-elders . christ , as the apostle teacheth us ▪ was faithfull in the house of god as moses : and if moses , after his fortie dayes speech with god on the mount ▪ received a pattern from god ▪ and delivered it to the iewes , not only of doctrine but of discipline also , which continued till christs comming in the flesh ; it cannot be conceived , but that christ lest a pattern of government to his church , to continue till the end of the world ▪ and doubtlesse , his apostles with whom he conversed forty dayes after his resurrection , speaking of those things which appertain to the kingdom of god , acts 3.1 . delivered that to the church which they received from their master . what government or discipline was that ? there can be conceived but three formes of government ; episcopall , most conformable to monarchie ; presbyteriall , to a●istoc●acie , and independent , as they tearm it to democracie . presbyteriall or independent it could not be , for presbyteriall is no elder then the reformation in geneva , and the independent no elder then new-england ; whereas episcopall government hath been time out of mind no● in one bu● in all churches : and sith it was not first constituted by any sanction of a generall councell , it followes necessarily , according to s. augustins observation , that it must needs be an apostolicall institution : for what not one church , but all churches , not in one age , but all ages , hath uniformly observed and practised , and no man can define who , after the apostles , were the beginners of it , must needs be supposed to be done by order or tradition from them . 7. this forme of government was not only generally received and embraced by catholikes , but even by heretikes and 〈◊〉 ; who though they severed from the communion of the church in doctrine , yet not in discipline : for the novatians and donatists had bishops of their own from whom they took their names ; only aerius , who stood for a bishoprick and missed it out of discontent broached that new doctrine wherewith the heads of our schismatiks are so much intoxicated , viz. that there ought to be no distinction in the church between a bishop and a presbyter : and for this confounding those sacred orders was himselfe ranked among heretiks , and stands upon record in the bed●olls of them made by epiphanius , augustin , and philastrius . it is true he had other brands on him , but this was the proper mark put upon him by those ancient fathe●s , who mention this tenet of his as erroneous and hereticall . i grant some of the ancient doctors affirm , that in the beginning , till the prevention of schism made this distinction between bishops and presbyters , they were all one in name , as now they are in those essentiall parts of their function , viz. preaching of the word , and administration of the sacraments . but aerius was the first who professedly oppugned the ecclesiasticall hierarchie , maintaining that there ought to be no difference and distinction between bishops and elders . 8. this assertion of aerius , as in the doctrine thereof it was def●ned by the doctors of the church to be heresie , so in the practise thereof it is condemned by the great councell of chalcedon , to be sacriledge ; to confound , say they , the ranks of bishops and elders and to bring down a bishop to the inferior degree of an elder , is no l●sse then sacriledge . now i would fain know how that comes to be truth now , which was condemned for heresie ; and to be pietie now , which was branded for sacriledge above 1200 years agoe . 9. neither were the fathers of the councell of chalcedon , only zealous in this cause , which so much concerned the honour of the church : but the other three also ▪ whose authoritie s. gregorie held to be the next to the four evangelists , and the doctrine thereof is after a sort incorporated into our acts of parliament , eliz. 1. in these councells which all consisted of bishops , episcopacie it self is almost in everie canon ▪ and sanction either asserted or regulated . 10. next to the primitive church , we owe a reverend respect to the reformed churches beyond the seas ; who either have bishops , as in poland , transilvania , denmark , and swethland ; or the same function is in nature , though not in name : to wit , intendents and super-intendents ; or they would have them if they could , as i understood from manie ministers in france ; or at least approve of them , as appeareth by the testimonie of beza , sadiel , scultetus , and others . 11. what should i speak of the articles of religion ratified by a sequence of religious princes succeeding one the other , and confirmed by act of parliament ; to which all beneficed men are required under pain of losse of their livings , within a moneth to professe their assent and consent ; in which , both the power and consecration of bishops and ministers is expressely asserted , and their distinction from presbyters ? or of the statute of carlile , the 15 of edw. 2. and the first of qu. eliz. with very many other unrepealed acts , in which episcopall government is either related unto , or regulated or confirmed in such sort , that quite to abolish and extirpate it would bring a confusion and make a stop as well in secular as ecclesiasticall courts ? and therefore our zealous reformers , if they think themselves not too good to be advised by the great councellor , ought to take heed how they rashly and unadvisedly pluck up the tares , as they esteem them , of holy canons and ecclesiasticall laws , ne simul ●radicent & triticum , lest together with those tares ( as they count them ) they pluck up by the roots the good wheat of many profitable and wholesome laws of the common wealth and acts of parliament . 12. but if the authoritie of both houses could soon cure the●e sores in precedent acts of parliament , yet how will they make up the breaches in the consciences of all those , who in the late protestation and this new covenant have taken a solemn oath to maintain the priviledges of the members of parliament , and the liberties of the subject ? the most authenticall evidence whereof , are charta magna , and the petition of right , in both which the rights of the church and priviledges of episcopall sees , are set down in the fore-front in capitall letters . 13. to strain this string a little higher , the power of granting congedeliers , together with the investiture of arch-bishops , bishops , and collation of deanries , and prebends , with a setled revenue from the first fruits and tenths thereof , is one of the fairest flowers in the kings crown ; and to rob the imperiall diadem of it ( considering the king is a person most sacred ) is sacriledge in a high degree ; and not sacriledge only , but perjurie also in all those who attempt it . for all graduates in the universitie , and men of rank and qualitie in the common-wealth , who are admitted to any place of emminent authoritie or trust take the oath of supremacie , whereby they are bound to defend and propugne all preemminences , authorities ▪ and prerogatives annexed to the imperiall crown , whereof this is known to be one inherent in the king , as he is supream head of the church within his realms , and defender of the faith . 14. yet for all this , admit that reason of state should inforce the extirpation of episcopacie thus rooted , as it hath been said , both in the royall prerogative and priviledge of the subject and in the laws of of the land ; it is a golden maxime of law , possumus quod jure possumut , we can doe no more then lawfully we may . if episcopall government must be overthrown , it must be done in a lawful way , not by popular tumults but by a bill passed in parliament , and that to be tendered to his majestie for his royall assent ; and how such a bill can be pressed upon his majestie who hath taken an oath * at his coronation to preserve bishops in their legall rights , i must learn from our great masters of the law . for by the gospel all inducements to sin are sin ; and solicitations to perjurie are tainted with that guilt : neither is there any power upon earth to dispence with the breach of oaths lawfully taken . 15. if we desire that this church of england should flourish like the garden of eden , we must have an eye to the nurseries of good learning and religion , the two univers●ties , which will never be furnished with choice plants , if there be no preferments and incouragements to the students there , who for the farre greater part bend their studies to the queen of all professions , divinitie ; which will make but a slow progresse , if bishopricks , deanries ▪ archdeaconries , and prebendaries , and all other ecclesiasticall dignities , which like silver spurs prick on the industrie of those , who consecrate their labours and endeavours to the glorifying of god , in imploying their tal●nt in the ministerie of the gospel , be taken away . what ●ayls are to a ship , that are affections to the soul ; which if they be not filled with the hope of some rewards , and deserved preferments , as a prosperous gale of wind , our sacred studies and endeavours will soon be calmed : for , * honos abit artos ; omnesqu● incenduntur studio gloriae ; jacentquo ea semper , quae apud quosquo improbantur ; honour nourisheth arts ; and all men are inflamed with the desire of glory ; and those professions fall and decay , which are in no esteem with most men . and if there are places both of great profit , honour , and power propounded to states-men ▪ and those that are learned in the law , like rich prizes to those that prove masteries ; shall the professors of the divine law be had in lesse esteem then the students and practisers in the municipall ? and shall that profession onely be barred from ●ntring into the temple of honour , which directeth all men to the temple of vertue ; and hath best right to honour by the promise of god , honorantes nic honorab● , those that honour me , i will honour ; because they most honour god in every action of their function , which immediately tendeth to his glory ? they will say , that episcopall government hath proved inconvenient and prejudiciall to the state , and therefore the hierarchie is to be cut down , root and branch . of this argument we may say as cicero doth of cato , his exceptions against * murenae , set aside the authoritie of the objectors , the objection hath very little weight in it . for it is liable to many and just exceptions , and admitteth of divers replyes . first , it is said , that episcopall government is inconvenient and mischievous , and prejudiciall to the state ; but it was never proved to be so . secondly , admit some good proof could be brought of it ; yet if episcopacie be of divine institution , as hath been proved , it must not be therefore rooted out , but the luxurious stems of it pruned , and those additions to the first institution from whence these inconveniences have grown ought to be retranched . thirdly , if episcopacie hath proved inconvenient , and mischievous in this age , which was most * beneficiall and profitable in all former ages , the fault may be in the maladies of the patient , not in the method of cure . this age is to be reformed , not episcopacie abrogated ; that the libertie and loosenesse of these times will not brook the sacred bands of episcopall discipline , is rather a proof of the integritie thereof , then a true argument of any maligr●tie in it to the state : without which , no effectuall * meanes or course can be taken , either for the suppressing schismaticks , or the continuation of a lawfull and undenyable succession in the ministery . 16. lastly , though some of late think they have brought gold and silver , and precious stones to build the house of god , by producing some stuff out of antiquitie , to prove the ordination of presbyters by meer presbyters ; yet being put to the test , it proves meer trash : for there can be no instance brought out of scripture of any ordination , without imposition of apostolicall or episcopall hands ; neither hath prime antiquitie ever approved of meer presbyters laying hands one upon another , but in orthodoxall councels revoked , cassated , and disannulled all such ordinations , as we may read in the apologies of * athanasius , and elsewhere . what shall i need to adde more , save the testimonie of all chistians of what denomination soever under the cope of heaven ▪ save only the mushrom sect of brownists sprung up the other night , all who have given their name to christ , and acknowledge and have some dependence on either the patriarch of constantinople in the east , or of rome in the west , or of muscovia in the north , or of alexandria in the south , together with the cophti● , maro●ites , abissenes , and chineses , not onely admit of episcopall government , and most willingly submit to it , but never had , or at this day have any other ? neither is this , or can it be denyed by our aërians : but they tell us , that these are christians at large , who hold many errors and superstitions with the fundamentals of christian doctrine : their churches are like oare not cleansed from earth ; like gold not purged from drosse ; like threshed wheat , not fanned from the chaff ; like meale not sifted from the bran ; like wine not drawn off the lees : we are , say they , upon a reformation , and the new covenant engageth us to endeavour the reformation of the church of england in doctrine , worship , discipline , and government , according to the word of god , and according to the example of the best reformed churches . the best reformed , which are they ? whether the remainders of the waldenses and albigenses in piemont , and the parts adjoyning ; or of the taborites in bohemia ; or of the lutherans in germanie ; or those that are called after the name of calvin , in france , and elsewhere . first , for the waldenses , the fore-runners of luther , as he himself confesseth , they had bishops who ordained their pastours ; a catalogue whereof we may see in the historie of the waldenses , first written in french , and after translated into english by a learned herald . secondly , for the lutheran churches , they have prelates governing them , under the titles of arch-bishops and bishops in poland , denmark ▪ and swethland ; but under the name of superintendents and intendents in germanie : and as for their judgement in the point , it is expressely set down in the * apologie of the augusta●e confession in these words : we have often protested our earnest desires to conserve the discipline of degrees in the church by bishops . nay , luther himself , who of all men most bitterly inveighed against the antichristian hierarchie , yet puts water into his wine , adding ; l●t no man hereby conceive , that i speak any thing against the state of bishops , but onely against rom●sh wolves and tyrant● . neither are the lutherans of another mind at this day , witnesse their every-way accomplished * gerard : none of us , saith he , affirmeth , that there is no difference between a bishop , or presbyter , or priest ; but we acknowledge a difference of degrees for good order s●ke , and to preserve concord in the church . here , me thinks i see the smec●y●nians bend their brows , and answer with some indignation : what have we to doe with luthera●s who have images in their churches , and auricular confession , and maintain consubs●antiation , and ubiquitie , and intercision of grace , and many other errors ? we are of calvin , and hold with the doctrine and discipline of geneva , which hath no allay at all of error and superstition , but is like the pure angell-gold . here though i might ( as many have done ) crave leave to put in a legall exception against the authoritie of calvin and beza in matter of discipline , because they had a hand in thrusting out the bishop of geneva , and the lay presbyterian government was the issue of their brain ; and we know it is naturall for parents to dote upon their own children , and accompt them farre fairer and more beautifull then indeed they are : yet such was the ingenuitie of those worthie reformers , and such is the evidence and strength of truth , that in this point , concerning the abolition of episcopacie in the church of england , i dare chuse them as umpires . first , let * calvin speak in his exquisite treatise concerning the necessitie of reforming the church , the most proper place ( if anywhere ) clearly to deliver his judgement in this controversie ; where , having ript up the abuses of the romish hierarchie , in the end thus he resolves : let them shew us such an hierarchie , in which the bishops may have such prehemine●cie , that yet they refuse n●t themselves to be subject to christ , that they depend upon him as the onely head , and ref●rre all to him , and so embrace brotherly societie , that they are knit together by no other means then his truth , and i will confesse they deserve any cu●se , if there be any who will not observe such an hierarchie with reverence and greatest obedience . after him , let us hear * beza in that very booke which he wrote against saravia , a prebend of canterbury , concerning different degrees in the clergie : but , saith he , if the reformed churches of england remain still supported with the authoritie of their arch-bishops and bishops , as it hath come to passe in our memorie , that they have had men of that rank , not only famous martyrs , but most excellent doctors and pastours ( which happinesse i , for my part , wish that they may continually enjoy ) &c. surely , he that so highly extolled our bishops , and wished that that order might , like the tree in the poet , continually bring forth such golden boughs and fruit , would not readily swear to endeavour the utter extirpation thereof . with these and other shafts the doctors quiver was full , though he drew out but one only ( considering the time and the auditorie ) which he took from the oath at the ordination of the divines in that assembly , which , as he conceived ▪ tied up their hands fast enough from subscribing to the second clause in the covenant : for all persons so ordained , who swear for the extirpation of episcopacie ▪ forswear their canonicall obedience ▪ and question the validitie of their orders given them , upon condition of performing such obedience and submission as that oath enjoyneth . sect. ix . britanicus his scurrilous jests at spirituall courts retorted , and extemporarie prayers and sermons deservedly censured . he sayes , the doctor excepted against the scotch covenant as not agreeable to gods word : this is not all . for the doctor would not like it a jot worse for that , but there are not so many reverend conveniences ; you cannot have libertie of conscience , and pluralities at once , you cannot keep an orthodoxall coach and four horses , you cannot mind your businesse of state and ease ▪ for the ceremonie of constant preaching ; you shall want the good companie of chancellours and commissaries , and the gainfull equitie of the canon law , and the goodly tyrannie of the high commission courts , and the comfortable use of the keyes over a pottle of sack in the chancellours chamber . if thou hadst any vermilion tincture of modestie britanicus ▪ thou wouldst blush to charge the doctor with negligence in preaching ▪ or coaching it with four horses , or gleeking it on the lords day : for it is well known to all that know him , that he never kept coach with four horses , nor playd at gleek in his life , much lesse on the lords day . and for his constant diligence in preaching , for 35 years and more , if i should hold my peace , the prime and chief pulpits in the universitie and london would say enough ▪ to stop thy mouth , and open all ingenuous mens , to yield a testimonie to a known truth . but thou art possessed with martin marprelates devill , which urbanus will shortly conjure out of thee . the power of the keyes is a great eye-sore to thee , for those of thy sect like not to stand in white sheets , though if the world belye you not , none better deserve it : for papists and brownists , like sampsons foxes , though they are severed in the heads , they are joyned in the tails . and doubtlesse , when thou wert summoned by an apparitor for committing follie with an elect sister , & waitedst in the chancellors chamber , it was then that thou heldst thy nose so long over a pottle of sack , till thy brains crowed . for what chimera's , tragelaphusses , and hippocentaurs dost thou talk of ? reverend conveniences , orthodoxall coaches , and businesse of state , and ease , the ceremonie of constant preaching and goodly tyrannie of the high commission court , as if that court now stood ? what thy intoxicated brain conceiveth , or thy loose tongue would have understood by reverend conveniences ▪ and orthodoxall coaches , i understand not ; unlesse thou alludest to that noble mans conveniencie , who had a reverend coachman for his preacher ; whose doctrine , very agreeable to his profession , was , that a stable was every way as holy a● a church , ( and for my part , i wish those of his strain may have no other church , ) or thou hadst a s●ing at the doctors successour in acton , who rideth every lords day in triumph in a coach drawn with four horses to exercise there . what thou talkest of businesse of state and ease , thou understandest not thy self ; if there be businesse in state , surely there is little ●ase ; bus●nesse of state and ease are a kind of asystata ; non bene conveniunt nec in una s●de morantur ; if there were ever such a calm● in the state , that the steer●men might take their ease , yet certainly never since your boreas blew in the church . if that character might truly be given of any , it may of your sect ; turba gravis paci ▪ placidaequ● immica quieti : you are the naturall sons of ismael , your hands are against all men and all mens hands against you . but here thou secretly girdest at our bishops sitting in parliament , and our doctors on the bench of justice ; that is a great eye-sore to you , as if it were agreeable to reason or religion for lay-men to meddle with all ecclesiasticall matters as now they doe , and ecclesiasticall persons to meddle with no secular ; or the apostles argument were of no fo●ce ▪ those who a●e fit judges of the highest cases of conscience , and shall one day judge the angells , are much more able to judge men , and compose differences of a lower nature . certainly , the superiour science is better able to judge of the conclusions of an inferiour , the ● the inferiour of a superiour . yea , but this is a distraction from their sacred function : none at all , if , as thou here sayest , the handling of such businesse is a matter of ease : yet admit it be some distraction and trouble to clergie-men to keep the peace , & compose secular differences amongst those of their flock ; yet that religious bishop s. aug●stine yields a good reason for it ; why for the good of souls godly pastors must not refuse this troublesome work : otium s●nctum quaerit charitas veritatis , sed nego●ium justum suscipit necessitas charitatis , the love of truth desires the rest of contemplation , but the necessitie of charitie puts manifold businesses upon us . but , i pray thee , tell me what thou meanest by the ceremonie of preaching . this is thy peculiar dialect , never any to my knowledge tearmed it so before thee ; if some too much addicted to prayer have too much ●ig●tned preaching ; as on the contrarie , some too much addicted to preaching have to much vilified common-prayer : what is this to the doctor , who was ever both for diligent preaching , and constant prayer ? for neither can a man pray as he ought without direction from preaching , nor preach powerfully without prayer : and as it is an absurd kind of preaching ▪ to preach against preaching ; so it is a most unholy prayer to pray ex tempore against the set-forms of prayer allowed by the church . the publique preaching of the word is a substantiall part of gods worship , and very imp●●usly called by thee a ceremonie , unlesse the word be applyed to your ex tempore enthusiasts , whose preaching is nothing else but a meer ceremonie of lifting up the hands and eyes and moving the lips , and b●ating the cushio● , and varying phrases , and plundering an english concordance . cicero in his book intituled orator , speaks of negligentia quaedam diligens , a carefull avoyding of accurate penning and neglect of ornaments of speech ; there is , saith he , a diligent kind of negligence consisting in the weeding out the flow●rs of rhetor●ck : but i may truly say of these mens preaching , that we may observe in it a negligent kind of diligence , an idle kind of labour ; and though they exercise twice every lords day , and lecture it most dayes of the week ▪ & kill their hearers at every funerall sermon with the tedious prolixitie therof ; yet unlesse they take more pains in composing their sermon , then they doe , they shall never escape the curse of the prophet : woe be to them that doe the work of the lord negligently . sect. x. of the abuse of appropriations of benefices , and the necessitie of pluralities as , the case standeth . enough of your preaching , whereof all men surfeit : now to the grand crime you charge our prelaticall clergie with , the defence of pluralities , and non-residence ; in some case pluralities is no single crime with the brownists of a deep dye , who by their good will would have all that serve at the lords table their trencher-chaplains , wherein they exceed the sin of ieroboam : for his was , that he took of the lowest of the people , and made them priests of the high places : but these take from the highest of the clergie their deserved rewards and preferments , and endeavour to reduce them to the lowest rank of their hirelings● , that so they that wear the sacred ephod , may be every way sutable to their apron-men . so cunning is satan ▪ when he transformeth himself into an angell of light , that he maketh religion her self an advocate to plead for sacriledge . forsooth ▪ if the ministers of the gospel be well provided for in their bodies & temporall estate they wil take lesse care of other mens souls : iupiters golden cloak is too heavie for him to bear , the weight of two bene●●ces is enough to break the back a clergie-man : yet their lecture-men can hold two lectures ; the assemblie-men two sequestrations ; and your lay-patrons ( or rather latrons ) as many impropriations as they can purchase with their use-money . c. b. can keep watford , a benefice said to be worth 200 li. per annum , with a lecture in pauls , for which he is to be allowed out of the revenues of the cathedrall church 400 li. per annum . s. m. for a long space held his benefice in essex , and the curates gainfull employment at westminster , and a preachers place in the armie , and yet he no way guiltie of the bloodie sin of non-residence . in the legend of saint francis written by vincentius bellovacensis there is one chapter intituled , de sanctâ ejus hypocrisi , of his holy hypocrisie : this chapter you brownists have conned by heart ▪ for there is not such holy hypocrisie and hypocriticall holinesse in any sect of the world , as in yours ; save the jesuits , whom before you followed close at heels , but now ha●e out-stripped them . you cannot be igno●ant ▪ that as things now ●●and in the church ▪ there is a necessitie of pluralities . of the 9000 livings with cure in this kingdom , there are above 4000 so castrated by sacrilegious appropriations , that in very many places in this kingdom , that which remaineth for the incumbent is no way sufficient to support him and his family ; either then his means must be pieced out with another living , or he perish for want of corporall ▪ and his parishioners for want of spirituall food . in every parliament since the reformation there hath been a bill against pluralities pursued with all vehemencie and eagernesse , but ever stopt with a crosse bill against appropriations : ubi ille nominaverit phaedriam , tu pamphilam : let impropriations and pluralities either stand together , or fall together . so long as impropriations stand , and the bounds of parishes are not altered , nor some other course taken to make single livings competent and correspondent both to the pains and parts of the incumbent , there will be a necessitie of pluralities . yea , but pluralities are s●ns and there can be no necessitie of sinning ; if pluralitie be a sin , they themselves have taken an oath to maintain s●n in the church , for they have taken an oath and made protestation to maintain the priviledges of parliament , and libertie of subjects : among which , the capacitie of holding more benefices with cure is one confirmed by act of parliament . if it be unlawfull to hold more benefices with cure within convenient distance , it is either malum quia prohibitum , or prohibitum quia malum ; it is either evill because prohibited , or prohibited because evill in it self . it is not evill because prohibited , because the law of god no where sets out the limits of parishes ▪ nor confineth the pains of a pastor within such narrow limits : all that the divine law requires , is , that every pastor carefully by himself , and by his fellow-labourers , which the holy scripture expressely mentioneth , feed that flock whereof the holy ghost hath made him over-seer : and from whence he is to receive comfortable maintenance , whether this flock be comprised within the limits of one parish or no . for parishes were first distinguished , not by gods law , but by the popes ; and with such disproportion , that some parishes are too much for any one to supplie them ; and others make not a convenient flock for a man of meanest parts to feed and attend on . neither is pluralitie prohibited by any law , quia malum in se , because it is evill in it self ; for none of the precisest make scruple of conscience to hold any one benefice of never so great value : which notwithstanding hath divers chappells of ease annexed unto it , in which it is impossible for a man to be resident and officiate the cure in person at once . if they will say , he may discharge both by himself and his curate ; so may he also do who hath two benefices : and let the parishioners both of lambeth and acton testifie , whether those benefices were not better supplyed by the doctor himself , and his two learned and able curates , then now they are by those two who enjoy the sequestration of his benefices , who have been perpetually non-resident from both , and neither by themselves nor substitutes so much as once administred the sacrament of the lords supper unto them , though the best of the parishioners have most earnestly desired it . sect. xi . that the abjuration of episcopacie , especially in the clergie of england , involveth them in perjurie and sacriledge . the doctor excepted against the extirpation of prelacie , deanes , & prebends , because he thought it not of apostolical institution : no , there is another reason of more force with the doctor and the prelaticall partie , they must have another kind of divinitie , and more beneficiall positions ; they love not these naked truths , which are not able to maintain their sattin cassocks , nor those rigid opinions which will not allow a game at gleek after evening prayer . canis festinans caecos parit catulos : thou ( or the printer , britanicus , ) making more haste then good speed , hast stumbled at pons asinorum ; and thou stammerest out perfect non-sense ; thou sayest the doctor excepted against the extirpation of prelacie , because he thought it not of apostolicall institution , thou should'st have said , because he thought it to be of apostolicall institution : for so indeed he thinketh , and will maintain his tenet against all the disciples of aerius the heretick , the first patron of paritie in the clergy ; whether they be plant-animals , i mean lay-presbyters , or atomes ; that is , independents , whose arguments are like themselves , all together independent and inconsequent . but why dost thou deliver the doctors mind by halfs ? he did not only except against that clause in the new covenant , wherein episcopacie is abjured , and the extirpation vowed of that plant , which the apostles themselves planted , and we in our publique liturgie established by law pray to god to pour upon them the continuall dew of his blessing , because he held such an oath to be repugnant to an apostolicall institution ; but also because he conceived that horrible sacriledge was couched under it . for upon the taking away of episcopacie , root and branch , will undoubtedly follow the confiscation of the lands of bishops , and cathedrall churches , or at least alienation from those holy uses , to the maintenance whereof , they were dedicated : and is it a small matter , thinkest thou britanicus , to violate the sacred testaments , and last wills of many hundred religious christians , and to draw the guilt of sacriledge in the highest degree upon the land , which alreadie groaneth under the heavie burden of too many haynous sins , and bewayleth them in all parts of this realm with tears of blood ? sect. xii . of profitable doctrines and beneficiall positions , held by brownists and sectaries . as for that thou wouldst imply , that the doctor advanced episcopacie to an apostolicall institution , as cicero extolled eloquence to the skie , that he might be li●ted up with her ; thou fouly mistakest the matter , the doctor is known to affect that dutch worthie his temper , upon whose grave iames dowza strewed that flower among others : honor●s quia merebatur , contempsit ; & quia contempsit , magis merebatur ; because he deserved honours , he contemned them ; and because he contemned them , he much more deserved them . the whole course of his life refutes that base calumnie thou castest upon him : for , 1. after he first shewed himself in publique preaching , in his course at s. maries in oxford ; he was commended by the vice-chancellor and universitie to the kings majesties embassador lidget in france , where cardinall perone , homo famae potius magnae , quam bonae , by his agents thought to inveagle him to popery , by promise o● far greater preferments then ever he could expect in england : but the doctor esteemed no better of that motion ▪ then of the devills offer to our saviour ; all th●se things will i give thee , if thou wilt fall down and worship me : for he was so far from turning out of his course , to take up these golden apples , that contrariewise he followed the harder after the price of his high calling , and encountred all the romish priests , jesuits ▪ and so●bon doctors wheresoever he met them , even to the hazard of his life ; and god gave such a blessing to his many combats for the faith there , that he reclaimed divers from poperie , and confirmed many that were wavering in the true reformed religion . 2. after his return into england , when the great favourite bore all the sway , and the doctor might have climbed to preferment by that ladder , by reason of his ancient acquaintance with the duke ; and the dedication of a book to his dearest consort , which she very much desired : yet understanding that the duke for some politick ends sided with the arminian faction , he brake off all dependence upon that favouri●e , and wrote a smart book against the arminians , called pelagius redivivus ; and thereby dashed all hopes of his preferment then at court . 3. after the dukes death , when those that sate at the helm of the church , and had great power also at court , to procure the greater libertie to the protestants in popish countries , and to draw her majestie to a better liking of the reformed religion , sought to reduce the church of england to a nearer conformitie to the roman ▪ at least in some scholasticall tenets and outward ceremonies and gestures with them ; and to smooth the more rugged pos●tions of poperie ▪ was thought a readie means to facilitate the way to prefermet : the doctor declined this rode also & though he desired nothing more then the uniting of all christians in the faith first given to the saints , and the doctrine of the primitive church ; yet he could never en●ure those who went about to sodder the roman and reformed religion , and to bring christ and anti-christ to an enterview : neither would he ever be brought to varie in his practice a nailes breadth from the canons of the church of england , and rubrick of the common prayer . 4. after the scene was turned , and many who before had layen in obscuritie , were brought upon the stage ; who like the statues of brutus and cassius , eò praefulgebant , quod non visebantur , did shine the brighter , the more they were hid . the doctor among others , was chosen by 390 votes to be a member of the assemblie ; and , among many other of eminent parts and worth , was designed by the whole house of commons ▪ to answer a popish priest , which he did accordingly ; and was in so fair a way , that if his conscience had been a lesbian rule , and would have bowed that way , where preferments are now offered ▪ he might not only have held both his benefices , but expected such farther priviledges , as the chief of the assemblie now enjoy . but when a covenant was tendered , wherein he must of necessitie proclaim his ingratitude to the world , by swearing to endeavour the ruine of those , upon whom under god he built his chief hopes , and intangle his conscience in evident perjurie , by swearing to break all his canonicall oaths ; necessitie constrained him to break off from the assemblie , and for this cause he is now in bonds and stript of all his ecclesiasticall preferments , and temporall revenues ; & nudus nudum christum sequitur , and followes his naked saviour himself also stark naked . but to leave off this sad and melancholie discourse , and come to the beneficiall positions , and sattin cassock thou talked of , and game at gleek : thou shouldest have said noddie ; a game at which thou playest at as well sundays as working-days . for beneficiall positions , i know none held by the prelaticall clergie , as your schismaticall laicks tearm them , save this which the apostle hath delivered , that godlinesse is great gain , and hath the promises of this life , and the life to come : but i can tell you of fruitfull doctrines and beneficiall uses , raysed by your enthusiasts ; as namely , that usurie , after it hath been with a barber chyrurgion , and hath its teeth pluckt out , is very lawfull , and that those of your sect alone have a right to the creature , and that the wicked have no right or title to any thing they possesse : and that therefore , when you plunder any malignant you steal not , but take your own from them ; and agreeable to your positions is your practise , you make no bones to devoure widows houses , under colour of long prayers ; like vultures you hover over dead corpses , and thereout suck no small advantage ; if any rich man be going the way of all flesh , some of your fraternitie must be sent for with all speed to pray his soul ex tempore into heaven ; and after you have perswaded him to set his house in order , for he must dye and not live , and he is going to draw his last will and testament , you will be sure to have a ●inger in it , or rather a claw , or naile to scrape and scratch something for your selves , under the title of pious legacies . sect. xiii . of ministeriall habits , recreations on the lords day , and how the brownists and sectaries prophane the christian sabbath . hast thou yet any better stuff in thy shop , britanicus , besides the large mourning weed beg'd artificially at the last funerall of a saint ? yes , a sattin cassock surely , a decent garment for a grave divine , especially on high dayes : what wouldst thou have the reverend clergy to weare ? wouldst thou have them go in cuerpo , like your new england and holland theologues ? or in a rocket liued through with plush or taffata , as some of the assembly men flaunt it ? or in a short jacket , much like the riding coat of davids embassadors , which was cut off at o● sacrum , the huckle bone ? here brit. thou playst the base cynick , ●alcas fastum platonis , thou tramplest upon plato's pride , but remember what plato repli'd ; calcas fastum , sed alio fastu , thou tramplest upon the pride of some of the clergy in their apparell , but thou dost it in a worse kind of pride . as for card-playing , i need not gle●k it with thee , for we are at play already ; thy earnest is nothing but jests , and those very scurrilous and ridiculous ; and therefore either to be scorned or retorted upon thee in sober sadnesse . the doctor is no player at cards or dice , nor approveth at all any recreations on the lords day , but such as , like aarons golden plate in his miter , have holinesse stamped on them : as for those of thy precise sect , they indeed will not for a world play a game at cards or tables on the lords day , after evening prayer ; but they do far worse , they take away morning and evening prayer both , and jear out the sacred liturgy of the church : if thou art come to thy self brit. and hast thy wits about thee , prethee tell me , is it not better playing a game at tables on the christian sabbath , wherin a wooden man is taken up without any losse or hurt ? or at chesse , in which there is an image of men set in battail array , there to cast the bloody die of war on that day , to kill , to pillage , to plunder ? of the two i had rather see latrunculos , on that day then latrones , chesse-men then pressed-men : notwithstanding to chuse , you rifle houses , and sequester malignants on that day ; your city magistrates and officers will not suffer a poor waterman to rowe on the thames yet they permit the souldiers in all the courts of guard , and forts , and ships to drink and swell all the day : a physitian may not passe over the river to save the life of the body , not a divine to save the life of the soul , yet they account it a sanctifying of the sabbath to beat up drums and presse souldiers ▪ to kill men on that day : o precise hypocrisie , or rather hypocriticall precisenesse ! a devout father sharply reprooving the evill conversation of some christians in his time told them to their faces , gentes agitis sub nomine christi , you act the parts of gentiles in the habit of christians : but i may truly say of you , iudaeos agitis sub nomine christi , you act the parts of iewes in the habit of christians : iewes , i say , in the rigid observation of the sabbath ; of iewes , in venting your spleen and malice against christ , by excluding his prayer out of your liturgie ; by defacing his name iesus wheresoever you see it written in golden characters , or wrought in cloth of gold or tissue , or stampt in holy vessels , calling it the iesuits trim or ga●b by inveighing against keeping the feast of the nativity , resurrection and ascension , and terrifying those that in a religious compassion fast & mourn on good friday ; your b●ating down with axes and hammers the carved works of the temple , wherin there is any monument of him ; and which is far worse , persecuting his meniall servants , the most faithfull and orthodoxall ministers of the gospell unto bonds and death . sect. xiiii . of the subscription of the letter written to the primate of armagh , and the signification therof . he tels us of sir walter earles interpretation of φ and δ the two greek letters : aulicus , you see we have some honest greeks , that can find out your villanies , though you hide them in another language ; i thinke you will translate your mischiefs in time into all languages : oh these doctors treacheries are very learned pieces ; this is to shew their schollarship , and traiterous abilities , that they are able to betray us in greek , as well as in english . because thy animadversions upon the doctors letter scorpion-like thrust out a sting in the taile ; i will first pluck out the sting , and then crush the serpent to pieces , and rub it upon the part . first then whereas thou chargest the doctor with villainy and treacherie : i answer , that this is villainous language ; but because most false and slanderous , the villain will return upon thy self , and the traytor upo● thy forma informans a. wardner . i grant it is villany and treachery to betray the secrets of state , wherwith a man is trusted , to the enemy ; but resolves of synods are no secrets of state , nor is the king an enemy of the state ; if thou sayst so , brit. thou art a traytor , and reus laesae majestatis : had the doctor acquainted his majesty by the primate of a●magh what past in the assembly , it had bin no villany or treachery ▪ but piety and loyalty so to doe ; for the king is the defender of the faith and the p. of armagh is a noble champion therof : all treachery is either of things or persons : what or whom did the doctor betray ? first what ? did he betray forts , or cittadels or treasure or magazins of armourie , or cabin-councels ? no word or syllable in all the intercepted advertisement of any such thing . there is mention of nothing but of some doctrinall conclusions and theologicall propositions ▪ de fide , quae tradi debent prodi non possunt , which cannot be betrayed , yet ought to be delivered . if the assembly of divines resolve upon such articles of religion , as cannot en●ure the light , it is not only lawful but a necessary duty of a faithful minister of christ iesus ▪ to detect them , and to discover the abettors of them to the supream head of the church under christ , that he may prevent the danger the body is like to be in . tertullian a●signeth it as a proper note of hereticks , that they conceal their tenents from the governours of the church , and the common sort of christians also , and instill them secretly into the eares of confiding proselites ; occultant quod praedicant , si tamen praed●cant quod occulta●t , and wilt thou brand the divines of the assembly with this mark of hereticks ? but the truth is , the doctor held no correspondencie by letters , nor was an assembly-spie , nor sent , nor intended to send any letter towards oxford , save onely that one unsealed that was intercepted ▪ which also by a false suggestion was cunningly drawn from him and presently shewed the close committee , and a copie taken of i● , and the originall sent by them to oxford , and the carrier preferred to a gain●ull place in the armie . by these st●ps , br●tan●cus , if thou can●t not sent and trace the tra●●or from the bridge-foot to lambeth , from lambeth to the close committee , from the close committee to oxford , from oxford to the committee for examinations , and from thence to the leaguer at s. albans , thou hast no nose . yea but the letter was subscribed not with the doctors name in english but with two greek characters , δ and φ , and is that treason ? then surely to subscribe and much more to write a whole letter in greek ▪ as the doctor hath done many , to cyril patriarch of constantinople , metrophanes patriarch of alexandria , and diverse others , must needs be high treason , and such a treason as none of your brownisticall lecturers or teachers are guiltie of . i had thought , that the latin had beene onely the language of the beast ; but now i perceive , that any learned language is with you not only poperie and heresie , but also treason ; because it is like the masse , an unknowne tongue to you , and betrayeth your ignorance , who have skill of no other language then your mothers tongue , and canting . yea , but the δ and the φ were not written severally , and distinctly , but one in another , after the manner of numerals in greek characters , and the φ was somewhat above the δ , and therein certainly some mysterie of iniquitie lyeth hid , which none of all the committee but sir walter earle could reveal ; i pray thee what was that ? namely , that by these characters was signified not d. f. but fidelitie : o divinam ariolum , ô chrysippeum acumen ; o quint-essence of wit , o rare criticisme ! yet , by sir walters leave , this conceit will shrink in the wetting : for there is a difference betweene phi. and fi. and delta and delitie : neither was the φ written above the δ , but in the middle of it , after this manner , which marres the quiblet . yet if the wits will have it so , let it passe for a curious and quaint conjecture . admit that φ and δ phi and delta is to be construed fidelitie , and that as the doctor carrieth loyaltie in his heart , so also fidelitie in the two first letters of his name transposed , what wilt thou hence inferre , britanicus ; ergo , the doctor is a villain and a traitor ? now phi upon the delta , d●nce , or rather beta , britanicus . ut sapiant fatuae fabrorum prandia betae , o quam saepè petet vin●●iperque * coq●us ? sect. xv . wholesome and seasonable advice to britanicus . to knit up all in a true lovers knot : i know thee not by face , britanicus , but onely ex ungue , by thy naile , which i find fretting in every sore , in church and common-wealth , whereby thou exasperatest all sorts of men against thee , and hast stirred a nest of hornets ; which , if thou look not to it , will sting thee to death ; noli aculeos , qui reconditi sunt , excussos arbitrari ; think not those stings thrust or pluckt out which lye hid , and for a time drawn in . great britain , britanicus , hath been of late made a stage , wherein bloudie tragedies have been acted , and after every scene thou thrustest thy self in among the chorus , and freely censurest all the actors at thy pleasure ; give over thy part in time , and get off the stage : the protasis is past , we are now in the epitasis , god knowes what the catastrophe will prove . in the mean while , take heed thou insult not upon calamitie , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , the fall of the die is uncertain , and thou knowest not what may be thy chance . he that out of curiositie lookt into the table hanged up in the market place , wherein the names of the proscripti by sylla were set in their order , at unawares spyed his own name written in bloudie characters : cuivis contingere potest , quod cuiquam potest ; that which is any ones case may be every ones case . strengthen not the hands of those whose fingers itch at the treasure of the church , it will prove like sejanus horse , which none ever bestrid ; or the gold of tholouse , which none ever touched but he came to an ill end . neither revile thou the servants of the living god , neither put scorns upon his prophets : be not so gracelesse , as to take a pride in disgracing those whom god hath appointed to be the instruments and silver conduit-pipes to conveigh grace into thy soul . a jeer only at the prophet elisha , and that by innocents , proved nocent , and their bodies were all to rent and torn with beares ▪ who touched only the thin hayr of the prophets head , crying , goe thou bald-pate . if thou wilt needs prove masteries with thy pen , chuse thy match , beware of impar congressus . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he is a stark ideot who will contend with his betters ; for besides losse of victorie he gaines blows into the bargain . if patroclus will encounter hector ; and amycus pollux ; and dares entellus ; and the syr●ns the muses ; and the blind worm the basilisk , they must take that which followed ; above all things shoot not thy porcupey's quills at soveraign majestie ; though thou thinkest thou goest invisible , as if thou hadst gyges ring , or wer● compassed with homers dark pavilion : yet the daughter of time will descry thee , and thou shalt find by wofull experience , how dangerous a thing it is , in eum scribere qui potest proscribere , it is not safe medling with edge tooles , nor scribling against him who hath power to proscribe . lex talionis : or , a sober reckoning with civicus . after britanicus , or rather barbaricus , had mingled his ink with the over-flowing of his own gall : his brother civicus , rather to vend his sorrie pamphlet , then to vent his spleen against d. f. hath a sling at the gentle lash , and would fain squeez some poysonous juyce out of the doctors spunge . sect. xvi . mercurius civicus taken to task . occurrents numb. 2. ian. 12. there is a crosse to be erected at oxford , ian. 22. to crucifie the parliament now at westminster , and d. f. hath prepared a lash ▪ and a vinegar spunge , hoping to get an executioners place : he wrote his own motto , the gentle lash , yet he would fain see the white flag died in blood . but the parliament have done well to clip the wings of the clergie , that they may flye into no temporall places ▪ whose tongues , and p●ns have uttered such poyson against the parliament and in their pride would willingly adhere to rome , as by many superstitions by them doted on , doth plainly appear ; who , by their babylonian ceremonies , have long endeavoured to make a bridge into the church by arminianisme to passe over into poperie . sic perusse frontem de rebus ? what a brow of brasse and conscience seated with a hot iron , hast thou civicus ? that thou darest stain paper with such notorious untruths and shamelesse ●landers ? the●e can hardly be named any divine in this kingdom now living , who hath disputed preached , written , and printed , more against poperie and arminianisme , then d. f. witnesse vertumnus romanus , printed by the command of the house of commons ; the supplement to the book of martyrs ; the fisher caught , and held in his own net ; the gra●d sacriledge , the case for the spectacles , cygnea cant. transubstantiation exploded ; and pelagius redivivus ; ancilla pietati ; and clavis mystica : citius crimen honestum quam turpem ca●onem feceris : thou shalt sooner be able to prove the protestant religion to be poperie , and arminianisme true christianitie , then the doctor guiltie of either . what crime then canst thou charge him withall ? a ●aynous sin , and that of commission : for he was many years in the commission of the peace : thou shou●dst have added , that all that while he neither preached sermon , nor printed book les●● than before . let the borough of southwark , with the adjacent parts , inform thee , whether the common-wealth gained not more by that his impolyment then the church lost . if the docto● , to ●onfer with schismaticks , and refractorie persons to the kings ecclesiasticall laws , and canons of the church referred to him by the judge ; if to compose differences between neighbours , and stifle a world of litigious suits in the bi●th : if to take order for the relief of hundreds of poor and diseased persons in a dangerous time of infection , when other commissioners rather provided for their own safetie by flight , then the safetie of others , by the executing of their office , he defalked some time from his sacred studies : peradventure , this present age , rather jealous of , then zealous for the church , will blame him for it ; but the former would have thanked him for it , as they did nissene , and ambrose , and augustine ▪ and iewell , whose temporall dignitie and power no way eclipsed their spirituall eminencie , no more then it did the priests , 2 chron. 19 , 8. set by iehosaphat for the judgement and cause of the lord . yet thou wilt say , that to discharge the function of a pastor , and execute the office of a justice of peace , are incompatible . no more then to teach and to make peace , to preach down and to beat down vice , to wound the hairie scalp of every one that goeth on in his prophanenesse , and drunkennesse , and uncleanesse , and routs , and riots , both with the spirituall and temporall sword , which in former ages were aiding and assisting one to the other , according to bracton his observation ; gladius gladium juvat : but now hack and h●w one the other . if all peace-makers are blessed , surely as well the religious iustice of peace as the preacher of peace ; and if both concur in one person , he must needs have a double share in that blessing : but thou art of another mind , thine eye is evill , because the prince or state are good to the church , arming her with some temporall power , the more effectually to compasse her spirituall ends , and defend her children from violence and wrong . thou say'st the parliament hath done well to clip the wings of the clergie , that they may flye into ●o temporall place . i will not answer thee , that many former parliaments have imped them : but for acts of parliament , they are not for us to censure , but to obey ; what the parliament hath done , their act speaketh : and therefore i will be silent . yet since that act , divers of the clergie great in your books , ( but none other ) have flown into temporall places : one hath flown into an examiners place in haberdashers-hall ; another into a commissioners place for scotland , a third into a gaolers place at lambeth ; arrige aures pamphile . so , it seemeth , it matters not much , quid , but quis ; not what the imployment is ▪ but who it is that is imployed : for if he be a malignant , all is trash that he takes ; but if a confiding man , all is fish that comes to his net : yea , that golden table which the miletian fishers caught , and apollo adjudged to the wisest man then living . howsoever , to be in the commission of the peace , without seeking it ▪ and to discharge that trust faithfully , without any abatement or diminution of diligence in his pastorall function was no blemish , but an ornament ; no disgrace , but a dignitie to the doctor : it gave him more power , it took nothing from his reputation ; it blurred not but blazon'd his armes . yet thou pickest a quarrell with him for executing justice upon unlicensed scriblers , as before upon unlicensed tiplers : thou feelest the smart of his gentle lash , and put'st finger in the eye , crying and complaining there is a crosse to be erected at oxford , ian. 22. to crucifie the parliament now at westminster . say it over again , a crosse erected at oxford , to crucifie &c. then there are forty seven miles at least between the crosse and the persons to be fastened to it ; a strange thing to erect a crosse at oxford , to crucifie supposed delinquents at westminster ; and more strange that an act of pardon and grace , & the holding out of a golden scepter of mercy to all that will take hold of it , should be taken to be the erecting a crosse to crucifie , or a gibbet to execute any : but our late intelligencers , nae intelligendo faciant , ut nihil intelligant , forfeit their wits as well as they have made shipwrack of their consciences ; else thou wouldst never tell us of a gentle lash at the crosse ; for neither were any according to the roman laws lashed at the crosse , nor was that a gentle lash with which our redeemer was scourged , for it set him all in a gore blood , and made him such a ruefull spectacle , that pilate himself , whose conscience was as red as his scarlet robe , yet cryed out in compassion , ecce hom● , behold the man : and as absur'd is thy application of the spunge , for the doctors was a spunge full of fair water , to wash away some foul aspersions cast upon him by the brownists ; the other a spunge full of vinegar to suck out & drink , that the prophesie might be fulfilled literally , when i was a thirst they gave me vinegar to drink : and if all who make use of a spunge in the former kind , are to be tearmed executioners , your noted noters of sermons , and elect ladies , who cleanse their table-books , especially before your fast sermons ; of which all men now begin to surfeit ▪ must own that odious title . yea , but though he wrote his own motto , the gentle lash , yet he would fain see the white flag dyed in blood . a lye dyed in grain , for which thy conscience will check thee one day , if thou hast any : for in the very narration of the doctor , intituled the spunge , which thou here quotest and alludest unto , one of the a●ticles preferred by the s●paratists , to the committee for plundered ministers against him , was , that he taxed the lecturers in london and the suburbs for being bou●efeus and incendiaries , by in●●igating the people to these civill , or rather uncivill and unnaturall wars , crying out for the cause of god , and quarrell of the gospell , fight , fight ; kill , kill ; battel , battel ; blood , blood ; nay , so far is the doctor from wishing that the white fl●g should be dyed in blood , that he desireth from his heart , that there were never a flag or streamer to be seen in the field , nor drum or phife to be heard , nor sword to be drawn , nor pike to be advanced in these kingdoms ; but that it would please the prince of peace , our only peace-maker , upon the lifting up of millions of hands in publike and private , upon the prayers and tea●s o●scotland , sighs and groans of england , and last ga●ping breath of ireland , to turn all our drums into tab●e●s , and phifes into recorders , and swords into syths , and pole-a●es into mattocks ▪ and streamers into winding sheets , to wrap up all the differences between prince and people , church and common wealth , together with all the direfull effects thereof , and to bury them all in perpetuall oblivion : dulce est nomen pacis , & res ipsa p●rqu●m salutaris , sweet is the name of peace , and the thing it self most healthfull ; qua non solum homines , sed & agri , & tecta laetar● videntur . the king-fishers , as plutarch writeth , never breed but in a calm sea ; and s. iames teacheth us , that the fruits of righteousnesse are sown in peace of them that love peace . on the contrarie , we reade in plinie's nat. hist. l. 9. c. 35. that in the generation of margarites , or pearle , if it thunder , the work of nature is quite marred , and that which would have been an orient gem , becomes a crude moisture : and how many pearles have of late miscarried , since the thunder of warre , both the universities will tell you with pearls in their eyes . for it is not only true ▪ silent leges inter arma , but musae also , that the laws are suspended in the times of bloodie warres , but the prophets too , and the muses also . as marius was wont to ●ay , where there is cla●hing and clattering of arms , neither laws of god nor man can be heard ; and where the laws cannot be heard , all out-cryes are heard ▪ and all out-rages are committed : no man hath proprieti● of or in any thing , save losses and wounds ; nor can purchase ought but spoyls , nor build anywhere but upon ruines . o the thundering in the ayre , and plundering on the land ; the suspending and interdicting , not so much of preachers as churches ! o the carkasses as well of cities as men , and coffins rather of houses then corpses , and rooting up rather of families and countries then of gardens ! these and other dismall effects of warre extort from all those , who have any thing yet to lose , and have not forfeited the libertie of their speech with the libertie of their persons , this unanimous and harmonious vote , come blessed peace . nulla salus bello , pacem te p●scimus omnes . of all the messengers of gods vengeance , the sword is the swif●●st ; of all swords the civill is the keenest , especially when it is wh●t with a pretext of religion . this is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , gladius anceps , a two-edged sword , cutting on both sides , english men , protestants , brethren , branches of the same root , subjects to the same prince , ●ay , members of the same mysticall body . in all other warres the victorie is joyfull on the one side ; but in this , like as in the cadmean , neither good for the conquerour nor for the conquered : for , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . he that conquers , weepeth for the losse of his countrey-men , friends , kinsmen , and allies ; and he that is conquered , is lost . which side soever gains , the king and the countrey loseth ● o dismall ensignes ! o banned banners ! o stained colours ! o bloodie streamers ! o inglorious armes ! o ignoble victories ! the monuments whereof are not pillars , or statues set up , or trophies erected , but downfalls and ruines . ●ella geri placuit nullos habitura triumphos ? heu quantum terrae poterat pelagique parari . hoc quem civiles hauserunt sanguine dextrae ? a corollarie . because the good parts of men , like pictures , are best seen at a distance , ( picturae eminus videndae , non comminus ) and our great prophet telleth us , that a prophet is not esteemed in his own countrey ; i will here , by way of corollarie set down the eulogies of some eminent forraign divines ▪ concerning him who is sideratus among his own , but desideratus among them : the reason of which difference of judgements is evident to be this ; they look upon him in his printed wor●s and in himself as he is : but these look on him through the foul spectacle of a false relation , and through the deception of their sight deem the dust and filth to be in him the object , whereas it is indeed in their furred glasse : let them rub and cleanse then spectacles , and he will appear such to them , as he doth to those forraigners , whose testimonies here follow in their own language . sect. xvii . testimonies of forraign divines . amplissimo praesuli johanni kingo , petrus molinaeus s. p. d. quantum recreatus sum ( praesul ampl●ss . ) consuetudine & amiciti● d. featlei , tantum ojus abitum graviter molestèque tuli ; est enim vir perpaucorum hominum , & quem cum penitus inspex●ri● non possis non amare vehementor . non vulgaris est in homine doctrina , ingenium comptum & in numerato , tum morum integritas , & pietas condita est mir● suavitate . quem quia monachi & sacrificul● vestrates qui hic sunt senserunt gravem adversarium , non dubito quin ejus discessu laetentur summopere . solent enim anglos generosos lutetiae agentes excipere insidiis , & quasi septos indagine in fraude● inducere . cum quibus featleius non semel congressus opima spolia retulit , & infirmos confirmavit in fide , deditque experimentum , quantum intersit vestratis ecclesiae habere hic ministrum anglum , qui se tam perniciosis ingeniis tam fortiter opponat . a talis viri complexibus avelli , quam mihi grave fuerit facile aestimabit , qui sciat quanta hic sit paucita● ejusmodi virorium . sed quia vocatur ad majora , & apud vos inventurus est majorem segetem quā metat , aequum est privatam meam voluptatem posthabere amici commodis , & ecclesiae utilitati : nolui tamen , ut discederet absque literis , quae testentur quanti faciam ( vir magne ) pietatem tuam , & doctrinam singularem : quae te gubernaculis tantae ecclesiae admovit ; quam quia pascit feliciter , summaque fide , & diligentiâ , ut christi servum deceat ; optamus ut deus te servet incolumem , & tuos labores suo faevore prosequatur . vale . lutetia prid. cal . junii , 1613. a haut & puissant seigneur , messire philippe herbert , conte de pembroke & montgomery , baron herbert de cardiffe , baron de parre & rosse , en kendall , fitz-hugh marmion & s. quintin ; baron herbert de shurland ; grande chamberlaine du roy de la grande bretagne , &c. i en'ose passer outre de peur de perdre mes paroles , car scachant que l' autheur s' est rendu fameux en france , par ses doctes disputes avec plusieurs docteurs de l'eglise romaine ; & en ce pais par ses predications , & par plusieurs beaux livres qu'il à mis sous la presse , i'estime que mes loüanges n'adjousteroint , non plus à sa reputation qu'un verre d'eau à l'ocean . ie diray seulement qu'en son ancilla pietatis , dedie à cette noble , illustre & vertueuse princesse la duchesse de buckingham belle mere du baron de shurland vostre fils aine , qui en espousant madame marie de villiers , heritiere des beautez de sa mere , & des vertus de son pere , à alliè deux maisons qui ne cedent à aucune autre en noblesse , antiquitè , grandeurs , richesses & vertu , il s'est rendu tout admirable , pourtant au dedans de ses discours le suc & la moële , & au dehors la douceur & la grace ; qu'il est tout verdoyant en fueilles , plaisant en fleurs , & abundant en fruits : utque viret semper laurus , nec fronde caducâ carpitur , aeternum sic habet ille decus . ad lectorem . comme l'autheur de ces prieres est un homme docte & devot , il à si bien conjoinct la devotion & la doctrine , qu'un coeur glace peut estre rechauffé , & un entendement offusqué peut estre illuminé , s'il jette les yeux sur ce livre , & le lit avec attention ; car toutes ces prieres sont autant de sermons , qui luy preschent journellement la pratique de quelque vertu , & luy exposent quant & quant les mysteres de religion . qu'est il besoin d'en dire tant ? li ' les mon cher lecteur , & tu diras , que comme le soleil ne demande point tant nos loüanges que nos yeux , ( car qui le peut voir sans le loüer ) ainsi ce livre ne peut estre leu plustost que loüe . salutem à salutis authore . reverendiss . & clarissime domine doctor featleie ; miraberis , sat s●●o , literarum mearum conspectu ; ac sanè tenuitatis meae mo●estiaeque fuisset , iis potius supersedere , quam sanctas viri tanti occupationes interturbando in publica commoda peccare . verum ea est nobilissimi equitis , d. flemingi , serenissimi regis vestri apud nos helvetios oratoris apud me ▪ authoritas , ut potius fama , quàm in obedientiae periculum subire maluerim . ejus jussu suasuque non modò dignitatis tuae amicitiam praesentibus ambire , sed pietatis quoque ancillam germanica civitate donare ausus fui . si absque offensione tua id abs me factum intellexero , digito coelum attingam . mirantur nostri homines devotionis aculeos , quos precationes tuae , in cordibus fidelium exerunt , & post se relinquunt . mentiar , si iis quicquam legerim simile , perge ( vir clarissime ) hujusmodi scriptis seculum hoc beare ; haec itur ad astra . quid verò in polemicis quoque valeas , magnum ecclesiae romanae sacrilegium , tuaeque cum pontificii● habitae disputationes indicant . si per humanitatem tuam alios quoque genii & ingenii tui foetus exosculari licuerit , beatum me praedicabo . fatentur nostri transmarini ▪ se mihi ob translationem perkinsii , willets , downami , squirii , aliorumque scriptorum anglicanorum , plurimum debere : sed longè plus propter translationem precum tuatum ▪ versor ego jam in apocalypseos explicatione . antequam verò lucubrationes meas judicio doctorum ventilandas exponam , eas prius , cum uno vel altero anglorum , qui postremi hoc profundum marc transiverunt conferre lubet . bene mereberis , vir praestantissime , si me eorum participem reddideris , gratitudinem aliam non polliceor quàm quae à mea tenuitate , & amore gentis anglicanae fluere potest : vale pancraticè vir excellentissime , & salve ; datam die paschatis , anno 1641. ab eo , qui te fert in oculis , wolfgango meyero , s. th. d. & ecclesiae cathedralis , quae est basileae concionatore . viro reverendo ac clarissimo domino francisco taylero ecclesiae claphamensis rectori vigilantissimo . ne omittas clarissimi doctoris featleii opera , quae à doctissimo viro domino spanhemio , professore genevensi , prae aliis laudantur . datum basileae , martii 13. 1640. joannes schaevarenus . idem in literis dat . basileae 4. septemb. 1641. doctor featleius quoad acumen , & singularem in meditationibus suis profunditatem , videtur certè vel celebratissimis omnium aevorum hoc in genere scriptoribus palmam disputare . quod si quae alia ejus extent praeter clavem mysticam , & ancillam pietatis , me quaeso fac rescire . viro venerando , domino francisco tayler● , verbi divini praeconi fidelissimo . ut unicum addam , quaeso , proximis significa an doctor featleius adhuc sit in vivis , anque volumen suum meditationum publicarum nondum praelo submiserit : de cujus praestantia nullus dubito , est enim mihi ad manum ipsius ancilla pietatis , quaem dominus oliverius propriae manu dono dedit , & dominus wolfgangus meyerus in lingua● nostram vertit v●rnaculam : sic ipse coram testatus est . datum brugis , decemb. 10. 1641. tuus ex asse , & besse , iohannes henricus homalin , indignus christi servus . to the right reverend father in god , iohn king , lord bishop of london , peter moulin wisheth , &c. the greater content and delight i received in the friendship and society of dr. featley , the greater cut it was to me to part with him ; for he is such a man , as you shall meet with but few ; and whom , when you know throughly ▪ you cannot but love entirely . he is a man of choyce learning , of a nimble and ready wit , of an honest and religious disposition , seasoned with marvelous sweetnesse : at whose departure , your english priests and jesuits , because they found him a sore adversary , no doubt did greatly rejoyce : for their manner is to hancker about paris , and to lye in wait for english gentlemen that travail thither , that they may catch them in their nets , and engage them in the romish quarrell ▪ with these doctor featley often encountred , and striving with them , carryed away the prize ▪ and confirmed those that were weak in the faith ; and gave proof how much it concerned your church to have here an able english minister to make strong opposition against such pestilent wits . to be deprived of the company of such a man , & to be pluckt out of his bosome , how grievous a thing it was to me , any man may judge , who knows the scarcitie of such men h●re : but because he is called to an higher place , and shall reap a more plentifull harvest with you , it is fit for me for the publike good and profit of the church , to forgoe my private interest . salvation in the author of salvation . reverend and most worthy doctor featley , i know well you wil wonder at the sight of my letters ; and indeed it had stood better with my meanenesse & modesty to have spared them rather , then by interrupting the sacred imployments of so great a man ▪ to offend against the publike good : but such is the authority of that noble knight , sir oliver flemming , his excellent majesties ambassador lieger with us helvetians , that , i had rather hazard my reputation , then incur the danger of disobedience . at his command and intreaty i have taken the boldnesse not only to renew our acquaintance in these my letters ▪ but to translate your hand-maid to devotion into the dutch language : if i may understand that you take no offence at it , i shall think my self very happy : our countreymen very much wonder at the sparkles of devotion , which your prayers doe first kindle in the hearts of the faithfull ; and then leave the flame behind them : let no man believe me if ever i read any thing like them : go on most worthy sir , to make this age happy with such kind of writing ; this is the high way to heaven : besides what your abilities are in controversies , the grand sacriledge of the romish church ▪ and your disputations with the papists do sufficiently demonstrate ; if out of your courtesie i may embrace other fruits of your learning and judgement , i shall acknowlege it as a speciall favour : our countreymen beyond the seas confesse they are much indebted to me for translating the works of perkins , willet , downham , squire , and other english writers , but far more for the translation of your devotions . i am now imployed in expounding the apocalyps : but before i doe expose my labours to be examined here of the learned , i mean to communicate them to one or other of the english , who last crost the seas : worthy sir , you shall doe me a great benefit , if you shall make me partaker of them ; i promise no other thanks then ▪ what can proceed from my slender abililities , and the love of the english nation . farewell most excellent sir , from him who hath his eyes ever upon you , wolfgangus meyer , s. th. doct. and preacher at the cathedrall church which is in basile . to the reverend and worthy mr. fran. tayler , the watchfull pastor of the church of clapham . forget not to send the works of worthy doctor featley , which above other are commended by that most learned man spa●hemius , professor of geneva . dated at basile , march 13. 1641. iohn schevaren . the same man in his letters dated at basile , 4. sept. 1641. doctor featley , for his a●utenesse and singular depth in his meditations , doth seem to put hard for the victory with the most famous writers of all ages in this kind : but if there be any other works of his extant , beside his mysticall key , and his hand-maid to devotion , pray certifie me thereof . to the worshipfull m. francis tayler , a most faithfull preacher of the word of god . that i may adde but one thing : in the next letters certifie me whether d. featley be yet alive , and whether he hath not yet printed his volume of publike meditations ; of the excellency wherof i make no doubt : for i have here present at hand his hand-maid to devotion , which sir oliver flemming gave me with his own hand , and m. wolfgangus meyer hath translated into our mother tongue , so he himself professed before me . bruges , dec. 10. 1641. yours to the utmost of my estate and power iohan. hen. homalin , the unworthy servant of christ . harlenae , aprill 11 1644. charissimo suo bullo . s. p. d. valde me perculit qui hic rumor percrebuit de arcta domini featlei custodiâ . siccine tractari insignem veritatis pugilem de religione reformata optimè meritum ? idque ab iis , qui reformandae ecclesiae palmam aliis praeripere omnibus satagunt ? neutiquam tamen hoc mirum aut insolens discipulo videri debet , cum sciat ipsius magistrum a gente sua & magnis in israele rabbinis duriora passum . tuus ex animo , iohan. stablesius generos . ger. from harlew , to his very loving friend master bull , health and happinesse . i am sorry to hear of the close imprisonment of that worthy dr. featley ; what ? he who is ▪ and ever hath been so stout a champion for religion , to be so used by the reformers thereof ? but let his own nation , & not the disciple think it strange , when his master suffered so much crueltie from the great rabbins of israel . yours from my heart , ioh. stables gent. aprill 11. 1644. these testimonies of forraign divines i had thought to suppresse , because the rehearsing them cannot but wound the modestie of the party , & may peradventure whet the venomous tooth of envie against him : yet these comming to my hands , and considering in what condition the partie now is , i held it a dutie of christian charitie and equitie , to impart them to the indifferent reader for the vindicating his person and adding some light to his reputation now labouring in the eclipse . sect. xviii . the sum of d. f. his apologie , reduced into two unanswerable dilemma's . before i put forth the horns of the dilemma's , i will lay down certain lemma's , or assertions of undeniable veritie . first , after d. f. had delivered his mind concerning the scottish covenant , ( which he thought he might doe safely in a free assemblie ) and many days before he wrote any letter to the primate of armagh , it was spoken openly at westminster , that the doctor should be voted out of the assemblie , as l.m. and m. h. disclosed to d. f. secondly , that d. f. sent not to a. warner to conveigh a letter of his to the primate of armagh , but a. warner was sent to the doctor , who , by probable and plausible suggestions , drew this letter unsealed from the doctor , which he no sooner received , but he shewed the close committee . thirdly , that when the doctor wrote this letter to armagh , the bishop was an elect member of the assemblie by the house of commons , and both he and doctor pr●d●aux ▪ and doctor ward , and doctor brounerigg , and doctor oldisworth and doctor harris , and others well affected to the discipline and liturgie of the church of england , were daily expected at the synod , and some of them excused their necessarie absence ▪ for a time from the assemblie , by letters to the prolocu●or , whereof one was presented by doctor featley himself , and doctor gouge . fourthly , that when the doctor wrote his letter to the primate of armagh , there was no declaration or ordinance of either of the houses of parliament , forbidding correspondencie by letters to oxford , without leave of the houses , or warrant from the lord generall ; for the doctors letter was written about the middle of september , 1643. and the ordinance prohibiting any under pain of sequestration , to hold intelligence with oxford , bears date octob. 22. 1643. a full moneth after ; so that the writing of the fore-named letter , at that time , was not so much as malum quia prohibitum ; neither could the doctor be censured for it as a crime , because , as the apostle teacheth us , where there is no law , there is no transgression . 5. fifthly , that there was never any thing objected against the doctor since the ●●tting of the parliament , or the assemblie , save the seven articles prefer'd against him by the brownists , of which he was cleared , acquitted , and discharged in a full house after a long debate , iuly 13. and his letter to the primate of ireland , which was written before the ordinance of parliament made it criminall to write any letters to oxford without speciall leave . now civicus , call to thee britanicus , and scoticus , and coelicus ; together with patriark w. and independent n. and set all your wits upon the renters , to render some colourable answer to these two insoluble dilemma's . first , either the vote of the house of commons is an undoubted oracle of truth and justice , and a concludent and definitive sentence in poynt of law , or not . if it be so , then is d. f. cleare from all aspersions cast upon him . for in a full house , iuly 12. he was acquitted of all the articles objected against him , as appeareth in the record under the hand of h. elsing , exemplified in the vindication of d. f. p. 21. if it be not so , but as some heretofore have conceived , only as the inquest of the grand jurie , and a preparatorie to the full information of the cause upon oath , and finally sentencing it in the house of peers ; then the vote passed against the doctor in the house of commons alone , without any farther proceeding in the house of lords , is of no force or validitie in law , and consequently d. f. is still rector both of lambeth and acton , and m. w. and m. n. are no better then intruders and usurpers of another mans ●ight and possession . if the allegations brought by the brownists against the doctor were true , how came he to be acquitted iuly 12 ? if they were false , how came he to condemned by the vote of the same house sept. 29 ? and why were those articles from which he was cleared , commanded to be read in lambeth church , and made the ground of the sentence of sequestration against him , as if he had been guiltie of them ? secondly , either-the unsealed letter , written to the primate of ireland , contained in it some disclosing of secrets of state ▪ or imputations upon the parliament , or some other criminall matter liable to just censure , or not . if the former , 1. why was the originall letter sent by order of the close committee to oxford ▪ if it gave any intelligence , they who sent it were the intelligencers , not the doctor : his letter intercepted at london could tell no ●ales at oxford . 2. why was not the originall under the doctors owne hand shewed him to convince him ? or at least an authenticall copi● , attested by the hand of a notarie or some sworn witnesse , proving the accord thereof with the originall ? 3. why were not the pretended offensive particulars put to the doctor , when he was convented before the committee , and his punctuall answer required thereunto ? 4. why was not the messenger or some other witnesse produced , to prove that the pretended offensive particulars were in the letter signed with the doctors own hand ? 5. why all this while is the letter suppressed , and not published to this day to cleare the justice of the proceedings against the doctor ? if it were a legall evidence against him , as it is urged in the sentence ; why could the doctor by no means gain a copie of it ▪ that he might interpret his own meaning , and that his answer as well as the objections against him might be upon record ? lastly , why was no cause expressed in the warrant , for committing him to prison ? if the latter , i. e. if the letter be so far from containing in it any matter subject to exception that it rather deserved approbation , as expressing much loyaltie to his majestie , zeal of the true orthodox religion , and a reverend regard and respect to the assemblie of divines , with a desire to continue still among them with his majesties leave . 1. why then is this letter made the only ground of all the proceedings against the doctor ? 2. why for writing this letter unsealed , not to a stranger , but to a member of the assemblie , was he voted out of both his benefices , all his estate both personall and reall sequestred , his ●ooks ( in which lay his chiefest treasure ) taken from him , his familie turned out of house and home , his servants and friends examined upon oath , concerning any plate , money , rents , or arrerages , bills or bonds belonging to him , and all that could be found seized upon ? 3. why is he suspended from the exercise of his ecclesiasticall function ? 4. why hath he been so long detained in prison , and there put to a great charge without any allowance at all out of his sequestred estate worth above 400 pound per annum ? 5. why is such a severe hand kept over him , that in the space of eight moneths and more , he can by no means obtain a most humble and conscionable petition to be rendered in his behalf to the house ? thou , whosoever readest these things , and hast with philip of macedon , reserved one eare for the defendant , consider of all things impartially : & si quam opinionem animo conceperis ▪ si eam ratio conv●llit , si ratio labefactabit , si verita● extorquebit , ne repugnes ; ●amque animo aut libenti aut aequo remittas . est eni●● haec norma & forma judiciorum aequorum , ut culpa sine invidiâ plectatur , & invidia sine culpâ ponatur : whatsoever prejudicate opinion thou mayst have taken of the doctor , if reason convince it , if reason overthrow it , if truth it self pluck it from thee , give over thy hold : for this is the rule and pattern of all righteous judgements , that guilt be censured without envie or spleen , and envie and spleen without guilt be abandoned . post-script to the reader . courteous reader , i know thou expectest that here the doctors whole letter should be added . but for the avoyding of ta●toligies , because all the substantiall contents , so far as in the diurnall● and mecurie they have been heretofore objected to the doctor , they are in in the gentle lash , and in this treatise related in severall sections and fully answered ; i shall intreat thee to be contented with the remainder thereof , faithfully transcribed out of the originall sent to the primate of ireland . doctor featley having written a letter to the lord arch-bishop of armagh , mercurius aulicus 41. week , 1643. to give his grace an account of his demeanour in the businesse of the scottish covenant , was committed prisoner to the lord peters house , both his livings given away to others , and his books bestowed upon that old instrument of sedition , white of dorchester . but it was the doctors reasons against their covenant , which raised all this stirre , which ( the originall letter being now in my hands ) i shall here impart , and the pretended houses who got a copie of it , can testifie it to be true . first the doctor excepted against those words [ wee will endeavour the true reformed protestants religion in the church of scotland , in doctrine , discipline , worship , and government , according to the word of god . ] these words ( said the doctor ) imply that the worship , discipline , and government of the church of scotland , is according to the word of god , which ( said he ) is more then i dare subscribe , much lesse confirme by an oath . for first , i am not perswaded that any platforme of government in each particular circumstance is jure divino . 2. admit some were , yet i doubt whether the scots presbytery be that . 3. although somewhat may seeme to be urged out of scripture for the scots government ▪ with some shew of probabilitie , yet far from such evidence as may convince a mans conscience , to sweare it is agreeable to gods word . next the doctor excepted against that passage [ i shal endeavour the extirpation of prelacy in the church of england , &c. ] i ( saith he ) dare not 〈◊〉 that : first , in regard that i beleeve episcopacie is an apostolicall institution . 2. that the church never so flourished , as within 500 years after christ , when it was governed by bishops . 3. that our english episcopacy is justified by the prime divines of the reformed churches beyond the seas . 4. that our english bishops now & ever since the reformation ▪ have disclaimed all papall dependency . 5. that the foure generall councels ( confirmed in england by act of parliament , 1 eliza. ) assert episcopacy . and 6. ( which all men had need consider ) the ministers of the church of england , ordained according to a forme ( confirmed by act of parliament ) at their ordination take an oath that they will reverently obey their ordinary , and other chiefe minister of the church and them to whom the government and charge is committed over them . this oath i and all clergy-men have taken ; and if we shall sweare the extirpation of prelacy , we shall sweare to for sweare our selves . lastly , he excepted against that passage [ i will defend the rights and priviledges of parliament , and defend his majesties person and authority , in defence of the true religion and liberties of the kingdome . ] here ( said he ) the members are put before the head ; the parliaments priviledges before the kings prerogative , and the restraint of defending the king , only in such & such cases 〈◊〉 to imply something , which i fear may be drawne to ●ll consequence . finis . notes, typically marginal, from the original text notes for div a41016e-420 esay 51.19 . acts 28.4 . 11.36 . herman leomel spong . ex lit. urb . 8. catenae marty●um sunt monilia religionis . humphredus in vita iuelli nebula est , transib●t . p●●s . sat . 1. eras. adag. andabatarum ritu . liv. dec . foedior in orbe trucidatio , cum turba foeminarum puerorum ▪ que in succensum ignem se conjicerent : rivique sanguinis flammam orientem restinguerent . notes for div a41016e-2500 diego tornis edit. venet. 1604. barcaeus , vester diabolo venit obviam petiitque ut cathedram ejus occuparet , quia erit dignior . psal. 1. prov. 26.5 . alderm. p. vell. paters ▪ l. 2. divin instit. l. ult. scalig. contra lyid . in locis nitidissimis olidum ponit . * the one was hanged on a gallowes fifty cubits high , the other in a cage on the highest tower in munster ▪ civicus , scoticus , c●elicus . merc. brit. pag. 47. annal. tacit. lib. 12. agrippina statilium taurum hortis ejus inhians pervertit . iustin. lib. 1. persae festum celebrant ob necem magorum , dictum , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . armiger warner . 1643. (a) m w●ite of dorchest . (b) m. nye (c) m. ben , (d) m cooke . (e) andrew ke●win . brit. p. 45. ans. the name of a mood in the third figure , and also of a prison . ovid . m●tam . l. 1. terras astraea reliquit . see the gentle lash , p. 5. brit. pag. 67. ans. apol. eccl. ang. p. 2. c. 1. divis . 1. vid. vossium de 36 symbolis . the second speech , to the eighth article . act 14 trin ▪ in ep. ad polon ▪ iohn 5.26 . hom. de temp. 88. the definition of justification . the second speech , to the eleventh article . calvin . praefat. institut . cypri . de ce●t . dom. piscator and tilenus . obj. sol 1 ▪ obj. sol. 2. sol. 3. sol. 4. sol. 5. the third speech , to the eleventh article . the fourth speech to the eleventh article . obj. 1. obj. 2. obj. 3. sol. obj. 4. sol. obj. 5. sol. the fifth speech to the eleventh article . arg. 1. resp. replic. arg. 2. advers. resp. replicatio . arg. 3. resp. advers. replic. in rom. 5. assumpt. . but the ●●ghteousnesse of christ , as he was a sacrifice for sin , was to be unspotted wholly and without sin . hebr. ergo , as he was a sacrifice for sin , his holinesse was imputed unto us . arg. 4. advers. sol. replicatio . the vote . eccl. 7.29 . 1 pet. 2.25 . {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . act. 1.20 . * ambros com . in ephes. c. 4. v. 10. apostoli sunt episcopi ierom. ad marcel . apud nos apostolorum locum tenent episcopi . cyp. ep. l. 3. apostolos id est episcopos , & praepositos dominus elegit . august . in ps. 45. loco patrum erunt filii , ●d est , apostolorum episcopi . et ibid. dilatatum est evangelium in omnibus finibus mundi ; in quibus ▪ principes ecclesia id est , episcopi sunt constituti . * aug. ep. 162 & comment in apoc. hom 2. ambrose 1 1 cor. 11.16 . ●●cumeniu● , areth●s , marlorat . pareus , in apoc. c 1.2 . policarp . episcopus smyrnae , onesimus ephesi antipa● pergami , &c. * edi● teclae it is {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} thy wife which demonstrateth that the a●gell there signifieth one singular man of authority in the church , and not the whole clergy of that place , ep ad episc. winton . * concil. nice . can. 5. conc. antioch can 6. conc. sard. can. 14. conc chal. act . 15. c. 29. ●gnatius in ep. ad philad. irenaeus l. ● . c. 3. tertul. l. de baptismo euse. l. ● . c. 40. ierom ep ad nep●t . optatus l. 1. cont. parmen. amb. in eph. cap. 4. basil. eph. 70. epiphanius haeres . 75. p. 295. aug ad quod vult d●u● a●riam ab aerio quodam sunt nominati , qui cum esse● presbyter , dolu●sse fertur quod episcop●● non potuit ordinari , di●●bat presbyterum ab ep●scopo nulla ●is●r●ntia debere disce●n● . hieron. in tit. con. 1. art . 15. c. 29 episcopum in presbyteri gradum reducere est sacrilegium . anatolius constant . episcop . dixit , i●qui dicuntu● ab episcopal● dignitat● ad presbyteri ordinem descendi●●e , si 〈…〉 causis condemnanturnec presbyteri honore digni sunt . see art. 36. & ● . de consecrat . it is evident to all men reading holy scriptures & ancient authors , that from the apostles time there have bin these three orders in the church of christ , and that a bishop ought to correct and punish such as are unquiet , ●riminous and disobedient within his diocesse , according to such authoritie as he hath by the word of god . * vide record . in exchequer . i wil preserve and maintain to you & the churches cōmitted to your charges all canonicall priviledges , and i will be your protector and defender to my power , by the assistance of god , as every good king in his kingdome in right ought to defend the bishops and churches under their government &c. then laying his hand on the book on the communion table , he sayth , the things which i have before promised , i shall perform and keep , so help me god , and by the contents of this book ▪ * cic. tusc. quaest. * pro mur. tolle no●en catonis . * statut. ed. 3. ann. 25. the church of england was founded in the state of prelacie , &c. for we owe to it our best laws made in the saxon times , and charta magna it self : the union of the two roses , yo●k , and lancaster , the marriage with scotland ; and above all , the plantation & reformation of true religion . see vindication of episcopacie ▪ page 23 , 24. see also the statute book of 16. rich. 2. where the commons ●hew , that the prelates were much profitable and necessarie to their soveraign lord the k. and the realm &c. * ierome advers. luc. c. 4. ecclesiae salu● à summi sacerdot● dignitate pendet , cui si non ●xors quaedam , & ab omnibus em●nens detur protestas , tot in ecclesia efficientur schismata , quot sacerdotes . cypr. ep. 3. non aliunde haereses abortae sunt , aut nata schismata , quam inde quod sacerdoti dei non obtemperatur ; nec unus in ecclesia ad tempus sacerdos , & ad tempus judex● vice christi cogitatur . * athanas. apol. 2. colithus quidam presbyter in ecclesia alexandrina alios presbyteros ordinare praesumpserat ; sed rescissa fuit ejus ordinatio , & omnes ab eo constituti presbyteri in laic●rum ordinem redacti . see epiph. haer. 75. the order of bishops begets fathers in the church : but the order of presbyters sonnes in baptisme , but no fathers or doctors . see also ● . abbot ▪ in his 〈◊〉 of the visibilitie of the church , and in his answer to hill. * apol. confess . augustan . c. de numero & usu sacrament . ●os saepe pro●estati sumus summa cum voluntate conservare p●litiam eccl●siasticam , & g●adus in ecclesia factos etiam summa authoritate : scimus enim utili consilio ecclesiacticam disciplina hanc modo quo vet●res eam d●scribunt constitutam . luther . tom. 2. p. 320. nemo contra statū episcoporum & veros episcopos , vel bonos pastores dictum putet , quicquid contra hos tyrannos dicitur . * gerard . de ministerio eccles. nemo nostrum dicit nihil interesse inter episcopum , & presbyterum ; sed agnoscimus distinctionem graduum propter {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} ecclesiae , ut concordia conservetur . * calv. de necess . reform . ecclesiae . talem nobis hierarchiam s● exbibeant , in qua sic emin●a●t episcopi , ut ch●isto subeste non recusent , ut ab illo tanquam unico capite pendeant & ad ipsum referantur , in qua sic inter se fraternam societa●em colant , ut non alio modo quam ejus veritate si●t colligati ; tum vero nullo non anathemate dignos fateo● , si qui erunt , qui non ●am ●everenter , summaque obedientia observent . * beza , de grad. minist. evang. c. 18. sess. 3. quod si nunc ecclesiae instau●atae anglicanae suorum episcoporum & archiepisc●porum authoritate suffultae perstant , quemadmodum hoc illis nostra memoria contigit , ut eju● ordinis homines non ●antum insignes dei martyres , sed etiam praestantissimos doctores & pastores habuerit , &c. brit. p. 67. ans. m. nye . brit. p. 68. ans. see the testimonies of dr. moulin , and other forraign divines in the coroll●●ie . the handmaid to devotio● . the author of the book , intituled ; a safeguard from ship wrak a●●s forbiddeth not all usurie , but biting usurie in his cases of consciences . plutarch apopl● . brit. p. 68. answ. turtul . praescript . * cook at the bridge foot . cic. pro sylla . isocr ad daem●nicum . hesiod . l. 1 . ●p . & dies . adag. homerica nube tectus . ve●itas tempo●is filia . a book so intituled . ans. mat. 5. ● . see the statu● . 16. rich. 2. and the 25 of edw. 3. see sphyni● philosophica . ps●l . 69 . 2● . basil. ●p . 62. {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . guillaume herbert in the epistle dedicatorie , prefixed to his translation of doct. featley's handmaid of devotion into french . wolsgangus meyer in his epistle dedicatorie before his dutch translation . the grand sacriledge , printed lond. 1630. in the vote sept. 29. against the dr. ( all the other articles are waved ) see the record supr. cic. pro cl●●as . a view of the nevv directorie and a vindication of the ancient liturgie of the church of england in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other. hammond, henry, 1605-1660. 1646 approx. 323 kb of xml-encoded text transcribed from 61 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a70321 wing h614b estc r2266 12412051 ocm 12412051 61555 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a70321) transcribed from: (early english books online ; image set 61555) images scanned from microfilm: (early english books, 1641-1700 ; 741:3, 892:2 or 1702:2) a view of the nevv directorie and a vindication of the ancient liturgie of the church of england in answer to the reasons pretended in the ordinance and preface, for the abolishing the one, and establishing the other. hammond, henry, 1605-1660. charles i, king of england, 1600-1649. england and wales. sovereign (1625-1649 : charles i). proclamation commanding the use of the booke of common prayer. the third edition. [12], 106 p. printed by henry hall ..., oxford [oxfordshire] : 1646. attributed to henry hammond. cf. nuc pre-1956. caption title: by the king, a proclamation commanding the use of the booke of common-prayer ... p. 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inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng westminster assembly (1643-1652). -directory for the publique worship of god. church of england. -book of common prayer. church of england -liturgy -controversial literature. 2005-12 tcp assigned for keying and markup 2005-12 aptara keyed and coded from proquest page images 2006-01 judith siefring sampled and proofread 2006-01 judith siefring text and markup reviewed and edited 2006-04 pfs batch review (qc) and xml conversion a view of the new directorie , and a vindication of the ancient liturgie of the church of england . in answer to the reasons pretended in the ordinance and preface , for the abolishing the one , and establishing the other . the third edition . oxford , printed by henry hall , printer to the university . 1646. by the king . a proclamation commanding the use of the booke of common-prayer according to law , notwithstanding the pretended ordinances for the new directory . whereas by a printed paper , dated the third of ianuary last past , intituled , an ordinance of parliam●●t for taking away the book of common-prayer , and for establishing and putting in execution of the directory for the publique worship of god ; it is said to be ordained among other things , that the book of common-prayer should not remain , or be from thenceforth used in any church , chappell or place of publique worship within the kingdome of england or dominion of wales ; and that the directory for publique worship in that printed paper set forth , should be from thenceforth used , pursued , and observed in all exercises of publique worship of god in every congregation , church , chappell , and place of publique worship . and by another printed paper , dated the 23. day of august last past , intituled , all ordinance of the lords and commons assembled in parliament , for the more effectuall putting in execution the directory for publique worship , &c. particular directions are set down for the dispersing , publishing , and use of the said directory , in all parishes , chappelries , and donatives , and for the calling in and suppressing of all books of common-prayer , under severall forfeitures and penalties to be levyed and imposed upon conviction before iustices of assize , or of over and terminer , and of the peace , as by the said two printed papers may appeare . and taking into our consideration , that the book of common prayer , which is endeavoured thus to be abolished , was compiled in the times of reformation , by the most learned and pious men of that age , and defended and confirmed with the martyrdome of many ; and was first established by act of parliament in the time of king edward the sixth , and never repealed or laid aside , save only in that short time of queen maries reign , upon the returne of popery and superstition ; and in the first yeare of queen elizabeth , it was again revived and established by act of parliament , and the repeale of it then declared by the whole parliament , to have béen to the great decay of the due honour of god , and discomfort to the professors of the truth of christs religion : and ever since it hath béen used and observed for above fourescore yeares together , in the best times of peace and plenty that ever this kingdome enjoyed ; and that it conteines in it an excellent forme of worship and service of god , grounded upon holy scriptures , and is a singular meanes and helpe to devotion in all congregation , and that , or some other of the like forme , simply necessary in those many congregations , which cannot be otherwise supplyed by learned and able men , and kéeps up an uniformity in the church of england ; and that the directory , which is sought to be introduced , is a meanes to open the way , and give the liberty to all ignorant factious or evill men , to broach their own fancies and conceits , be they never so wicked and erroneous ; and to mis , lead people into sin and rebellion , and to utter those things , even in that which they make for their prayer in their congregations as in gods presence , which no conscientious man can assent or say amen to . and be the minister never so pious and religious , yet it will breake that uniformity which hitherto hath béen held in gods service , and be a meanes to raise factions and divisions in the church ; and those many congregations in this kingdome , where able and religious ministers cannot be maintained , must be left destitute of all helpe or meanes for their publique worship and service of god : and observing likewise , that no reason is given for this alteration , but only inconvenience alleadged in the generall ( and whether pride and avarice be not the ground , whether rebellion and destruction of monarchy be not the intention of some , and sacriledge and the churches possessions the aymes and hopes of others , and these new directories , the meanes to prepare and draw the people in for all , wée leave to him who searches and knowes the hearts of men , ) and taking into our further consideration , that this alteration is introduced by colour of ordinances of parliament made without and against our consent , and against an expresse act of parliament still in force , and the same ordinances made as perpetuall binding lawes , inflicting penalties and punishments , which was never , before these times , so much as pretended to have been the use or power of ordinances of parliament , without an expresse act of parliament , to which wée are to be parties . now lest our silence should be interpreted by some as a connivance or indifferency in us , in a matter so highly concerning the worship and service of god , the peace and unity of the church and state , and the establish'd lawes of the kingdome , wée have therefore thought fit to publish this our proclamation ; and wée do hereby require and command all and singular ministers in all cathedrall and parish-churches , and other places of publique worship , within our kingdome of england or dominion of wales ; and all other to whom it shall appertaine , that the said booke of common-prayer be kept and used in all churches , chappels , and places of publique worship , according to the said statute made in that behalfe in the said first yeare of the said late quéen elizabeth ; and that the said directory be in no sort admitted , received , or used , the said pretended ordinances , or any thing in them conteined to the contrary notwithstanding . and wee do hereby let them know , that whensoever it shall please god to restore us to peace , and the lawes to their due course ( wherein wée doubt not of his assistance in his good time ) wée shall require a strict account and prosecution against the breakers of the said law , according to the force thereof . and in the meane time , in such places where wée shall come , and find the booke of common-prayer supprest and laid aside , and the directory introduced , wée shall account all those that shall be ayders , actors or contrivers therein , to be persons disaffected to the religion and lawes established : and this they must expect , besides that greater losse which they shall sustain by suffering themselves thus to be deprived of the use and comfort of the said booke . given at our court at oxford this thirteenth day of november , in the one and twentieth yeare of our raigne . 1645. god saue the king . a preface to the ensuing discou●se . sect 1 that the liturgy of the church of england , which was at first as it were written in bloud , at the least sealed , and delivered downe to us by the martyrdom of most of the compilers of it , should ever since be daily solicited , and call'd to the same stage and theatre , to fill up what was behinde of the sufferings of those fathers , is no strange or new piece of oeconomy in the church of god. this proposition i shall take liberty briefly to prove by way of introduction to the ensuing discourse , and shall hope that you will acknowledge it with me , if you but consider these severalls . sect 2 1. that there is not a surer evidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which to discerne the great excellency of moderation in that booke , and so the apportionatenesse of it , to the end to which it was designed , then the experience of those so contrary fates , which it hath constantly undergone , betwixt the persecutors on both extreame parts , the assertors of the papacy on the one side , and the consistory on the other , the one accusing it of schisme , the other of complyance , the one of departure from the church of rome , the other of remaining with it , like the poore greeke church , our fellow martyr , devoured by the turke for too much christian profession ; and damn'd by the pope for too little , it being the dictate of naturall reason in aristotle , ( whose rules have seldome failed in that kinde since hee observed them ) that , the middle vertue is most infallibly knowne by this , that it is accused by either extreame as guilty of the other extreame : that the true liberality of mind is by this best exemplified , that it is defamed by the prodigall for parsimony , and by the niggard for prodigality , by which ( by the way ) that great blocke of offence , which hath scandalized so many , will be in part removed , and the reproaches so continually heaped upon this booke , will to every discerning judge of things , passe for as weake an unconcluding argument of guilt in it , as the scarres of a military man doth of his cowardice , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the every topicke of rayling rhetorick , mal. 5. of the unchristiannesse of the person on whom they are powred out . sect 3 2. that ever since the reproaches of men have taken confidence to vent themselves against this booke , there hath nothing but aire and vapour been vomited out against it , objections of little force to conclude any thing , but onely the resolute contumacious , either ignorance , or malice of the objectors , which might at large be proved , both by the view of all the charges that former pamphlets have produced , all gathered together and vindicated by mr. hooker , and that no one charge of any crime , either against the whole , or any part of it , which this directory hath offered ; which as it might in reason , make such an act of malice more strange , so will it to him that compares this matter with other practises of these times , ( whose great engine hath beene the calumniari fortiter the gaining credit by the violence of the cry , when it could not be had by the validity of the proofes , most men being more willing to believe a calumnie , then to examine it ) make it but unreasonable to wonder at it ; it being an experiment of daily observation , that those which have no crime of which they are accusable , are therefore not the lesse , but the more vehemently accused , prosecuted , and dragg'd to execution , that the punishment may prove them guilty , which nothing else could , it being more probable in the judgement of the multitude , ( who especially are considered now adaies , as the instruments to act our great designes ) that a nocent person should plead not guilty , then an innocent bee condemned , which prejudice , as it might bee pardon'd from the charity wherein 't is grounded , that they who are appointed to punish vilenesses , will not be so likely to commit them , so being applyed to usurping judges , ( whose very judging is one crime , and that no way avowable , but by making use of more injustices ) will prove but a piece of turcisme , which concludes all things honest , that prove successefull , or of the moderne divinity in the point of scandall , which makes it a sufficient exception against any indifferent usage , that it is by some excepted against , a competent cause of anger , that men are angry as it though never so without a cause . sect 4 3. that it hath been constantly the portion , and prerogative of the best things ( as of the best men ) to be under the crosse , to have their good things of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with persecutions , mar. 10. 30. and so no strange thing that that which is alwaies a dealing with the crosse , should be sometimes a panting , and gasping under it ; there was never any surer evidence of the cleannesse of a creature amongst the jewes , then that it was permitted to be sacrificed , the lamb , and the turtle emblemes of innocence , and charity , and the other christian virtues , were daily slaughter'd and devoured , while the swine , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all the uncleaner creatures were denied that favour , placed under a kind of anathema , or excommunication sentence , of such it was not lawfull , no not to eate ; and so it must be expected in the anti-type , that all the heat of the satanicall impression , all the fire of zeale , the sentence to be sacrificed , and devoted , should fall as now it doth , on this lambe-like , dove-like creature , of a making not apt to provoke any man to rage , or quarrell , or any thing , but love of communion , and thankesgiving to god for such an inestimable donative . sect 5 4. that a liturgy being found by the experience of all ancient times , as a necessary hedge , and mound to preserve any profession of religion , and worship of god in a nationall church , it was to be expected that the enemy and his instruments , which can call destruction mercy , embroyling of our old church the founding of a new ( we know who hath told one of the houses of this parliament so , that they have laid a foundation of a church among us , which if it signify any thing , imports that there was no church in this kingdome before that session ) should also think the destroying of all liturgy , the only way of security to gods worship , the no-forme being as fitly accommodated to no-church , as the no-hedge , no-wall to the common , or desert , the no-inclosure to the no-plantation . sect 6 5. that the eradication of episcopacy , first voted , then acted , by the ordination of presbyters by presbyters without any bishop , which begun to be practised in this kingdome , about the end of the last year , was in any reason to be accounted prooemiall and preparatory to some farther degree of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or disorder , and to be attended by the abolition of the liturgy in the beginning of this new year , ( episcopacy and liturgy being like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , among the aegyptians , this daughter to attend that mother , as among the barbarians when their prince dyed , some of the noblest were constantly to bear him company out of the world , not to mourn for , but to dye with him . ) a thing that the people of this kingdome could never have been imagined low or servile enough to bear or endure ( i am sure within few years they that sate at the sterne of action conceived so , and therefore we fain by declaration , to disavow all such intention of violence ) till by such other assayes and practises and experiments , they were found to be , satis ad servitutem parati , sufficiently prepared for any thing that was servile , almost uncapable of the benefit or reliefe of a jubilee , like the slave in exodus , that would not go out free , but required to be bored thorow the eare by his master , to be a slave for ever . sect 7 6. that it is one profest act of gods secret wisedome , to make such tryalls as this , of mens fidelity , and sense , and acknowledgment of his so long indulged favours , to see who will sincerely mourn for the departing of the glory from israel , whether there be not some that ( with the captive trojan women in homer , who wept so passionatly at the fall of patroclus , but made that publike losse the season to powre out their private griefes ) are sensible of those sufferings of the church only wherein their interests are involved , and more neerly concerned ; whether not some that count the invasion of the revenues of the church a sacriledge , a calamity , and sinne unparallell'd , but think the abolition of the liturgy unconsiderable , a veniall sin and misery ? whether that wherein gods glory is joyned with any secular interest of our own , that which makes the separation betwixt christ and mammon , may he allowed any expression of our passion or zeale , i. e. in effect ? whether we powre out one drop for christ in all this deluge of tears , or whether like uncompounded selfe-lovers , whose only centre and principle of motion is our selves , we have passion to no spectacle but what the looking-glasse presents to us , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making god the pretence , and apology , for that kindnesse which is paid and powred out unto another shrine . for of this there is no doubt , that of all the changes of late designed and offered to authority , there is none for which flesh and bloud , passions and interests of men can allow so free a suffrage , so regretlesse a consent , as this of the abolition of the liturgy , ( the sluggishnesse of unguifted men , the only thing that is affirmed to be concerned in , or to gain by it , is perfectly mistaken as shall anon appear ) and were there not a god in heaven , the care of whose honour obliged us to endeavour the preservation of it , were not a future growth of atheisme and prophanenesse the feared consequent of such abolition , and notorious experience ready to avow the justnesse of this fear , i have reason to be confident that no advocate would offer libell , no disputer put in exception , against this present directory ; i am privy to my own sense , that i should not , i have rather reason to impute it to my selfe , that the want of any such carnall motive to stir me up to this defence , might be the cause that i so long defer'd to undertake it , and perhaps should have done so longer , if any man else had appear'd in that argument . and therefore unlesse it be strange for men , when there be so many tempters abroad , to be permitted to temptations , sure gods yeelding to this act of the importunity of satan ( who hath desir'd in this new way to explore many ) will not bee strange neither . sect 8 lastly , that our so long abuse of this so continued a mercy , our want of diligence , in assembling our selves together ( the too ordinary fault of too many of the best of us ) our generall , scandalous , unexcusable disobedience to the commands of our church , which requires that service to be used constantly in publike every day , the vanity of prurient tongues and itching ears , which are still thirsting newes and variety , but above all , the want of ardor and fervency in the performance of this prescribed service , the admitting of all secular company ( i mean worldly thoughts ) into its presence , preferring all secular businesse before it , the generall irreverence and indifference in the celebrations , may well be thought to have encouraged satan to his expetivit , to the preferring his petition to god , and his importunity at length to have provoked god to deliver up our liturgy to him and his ministers , to oppose and maligne , to calumniate and defame , and at last to gain the countenance of an ordinance , to condemne and execute it as at this day . the lord be mercifull to them that have yeelded to be instrumentall to that great destroyer in this businesse . sect 9 i have thus far laboured to presse home that part of saint peters exhortation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to think the calamity strange which hath befallen this church in this matter , on no other purpose , but to discharge that duty which we owe to gods secret providence , of observing the visible works of it , that discerning our selves to be under his afflicting hand , we may , 1. joyn in the use of all probable means to remove so sad a pressure , by humbling our selves , and reforming those sinnes which have fitted us for this captivity , then 2. that we may compassionate and pardon , and blesse , and pray for those whose hands have been used in the execution of this vengeance and reproach upon the land : and lastly , that we may endeavour , if it be possible , to disabuse and rectify those , who are capable , by more light , of safer resolutions ; to which purpose these following animadversions being designed in the bowells of compassion to my infatuated country-men , and out of a sincere single desire that our sins may have some end or allay , though our miseries have not , ( and therefore framed in such a manner , as i conceived , might prove most usefull , by being most proportionable to them , who stood most in need of them , without any oblation provided for any other shrine , any civility for the more curious reader ) are here offered to thee , to be dealt with as thou desirest to be treated at that last dreadfull tribunall , which sure then will be with acceptation of pardon , and with that charity ( the but just return to that which mixt this antidote for thee ) which will cover a multitude of sinnes . chap. i. in the ordinance prefixt to the directory ( being almost wholly made up of formes of repeale ) there are only two things worthy of any stay or consideration . sect 1 1. the motives upon which the houses of parliament have been inclined to think it necessary to abolish the book of common-prayer , and establish the directory , and those are specified to be three . first the consideration of the manifold inconveniencies that have risen by the book in this kingdome . 2. the resolution according to their covenant , to reforme religion according to the word of god , and the best reformed churches . 3. their having consulted with the learned , and pious ; and reverend divines to that purpose , from whence they conclude it necessary to abolish the booke . sect 2 to this conclusion infer'd upon these premises , i shall confidently make this return , 1. that the conclusion is as illogicall as any that an assembly of wise men have ever acknowledged themselves to be guilty of , no one of the three motives being severally of strength to beare such a superstructure , and therefore all together being as unsufficient ; for if the conclusion were only of the prudence , or expedience , of taking it away , somewhat might be pretended for that inference from the premises , supposing them true : but when 't is of necessity ( and that twice repeated and so not casually fallen from them ) there must then be somewhat of precept divine in the premises to induce that necessity , or else it will never be induced : for i shall suppose it granted by them with whom i now dispute , that nothing is necessary in the worship of god , but what god hath prescribed , the necessity of precept being the only one that can have place in this matter , and the necessitas medii , being most improper to be here pleaded . but that there is no such direct precept , so much as pretended to by those three motives , it is clear , and as clear , that all together do not amount to an interpretative precept . for that a lawfull thing though prest with manifold inconveniences should be removed , is no where commanded the lawfull magistrate , but left to his prudence to judge whether there be not conveniences on the other side , which may counterballance those inconveniences ; much lesse is it commanded the inferiour courts in despight of king and standing law. for what ever of expedience , and so of prudence might be supposed to interpose , that may be sufficient to incline a wise magistrate to make a law , but not any else , either to usurpe the power of a law-maker , or to do any thing contrary to establish'd lawes ; there being nothing that can justify the least disobedience of subjects to their prince , or the lawes of the kingdom , but that obligation to that one superiour law of that higher prince , our father which is in heaven , which being supposed , 't is not all the resolutions and covenants in the world that can make it lawfull for any so to disobey , much lesse necessary , any more , then the saying corban in the gospell , i. e. pretending a vow will free the child from the obligation of honouring or relieving his father , or then herod's vow made it lawfull to cut off the head of john the baptist : and then how far the consultation with those divines may induce that necessity , will upon the same ground also be manifest to any , especially that shall remember , with what caution that assembly was by the houses admitted to consult , and with what restraints on them , and professions , that they were call'd only to be advisers , when they were required , but not to conclude any thing , either by a generall concurrence , or by that of a major part , any farther then the reasons which they should offer them might prevaile with them ; to which purpose it was so ordered , that if any one man dissented from the rest of their divines , his opinions and reasons were as much to be represented to the houses , as that other of the rest of the assembly . sect 3 by this i conceive it appears , that i have not quarrell'd causelesly with the logick of this conclusion , the premises pretending at most but motives of expedience , and so as unable to infer a necessity , as a topicall argument is to demonstrate , or a particular to induce an universall . that which i would in charity guesse of this matter , as the cause of this mistake , is my not groundlesse suspition , that when the presbyterians had prepared the premises , the independents framed the conclusion , the former of these joyning at last with the other in a resolution of taking away the book , but only on prudentiall considerations ; not out of conscience of the unlawfulnesse , and proportionably setting down those reasons but prudentiall reasons ; and the latter though restrained from putting conscience into the premises , yet stealing it secretly into the conclusion , so each deceiving and being deceived by each other , i am not sure that my conjecture is right in this particular , yet have i reason to insert it . 1. because i find in many places of the directory certain footsteps of this kind of composition and compliance , and mixture of those so distant sorts of reformers . 2. because the presbyterians which have sformerly appeared both in other and in this kingdome ( whose copy these present reformers of that party hath transcribed ) have constantly avowed the lawfulnesse of liturgy , and so cannot affirme any necessity of abolishing ; witnesse calvin himselfe ( whom we shall anon have occasion to produce ) and the practise of his church of geneva , and neerer to our selves , witnesse those foure classes , which in q. elizabeths daies , had set themselves up in this kingdome . these had made complaint to the lord burleigh against our liturgy , and entertained hopes of obtaining his favour in that businesse about the year 1585. he demanded of them , whether they desired the taking away of all liturgy , they answered , no , he then required them to make a better , such as they would desire to have settled in the stead of this . the first classis did accordingly frame a new one , somewhat according to the geneva forme : but this the second classis disliked , and altered in 600. particulars ; that again had the fate to be quarrell'd by the third classis , and what the third resolved on , by the fourth ; and the dissenting of those brethren , as the division of tongues at babel , was a faire means to keep that tower then from advancing any higher . nay even for our neighbours of scotland themselves , what ever some of them of late have thought fit to do , since they became covenanteers , ( in animosity perhaps and opposition to that terrible mormo , the liturgy , sent to them from hence ) we know that they were presbyterians formerly , without seeing any necessity of abolishing liturgy . sect 4 't is no newes to tell you that m. knox wrote a liturgy , wherein there is frequent mention of the daies of common-prayer ; and among many other particulars , these ensuing , worthy your remarke . 1. plain undisguised confessions of such faults , which this age , though as notoriously guilty of as they , will not put into publike formes , or leave upon record against themselves , as , that for the pleasure and defence of the french they had violated their faith , of breaking the leagues of unity and concord , which their kings and governours had contracted with their neighbours , and again , that for the maintenance of their friendship , they have not feared to break their solemne oathes made unto others . to which i might adde , from another confession , that whoredome and adultery are but pastimes of the flesh , crafty dealing deceit and oppression is counted good conquest , &c. but that it would looke too like a satyre against some part of that nation at this time thus to specifie . 2. their great sense and acknowledgment of obligations from this kingdome of england , and not only prayers for continuance of peace between england and scotland , but even execrations on all ( and so sure on those their successours of this age ) which should continue or contribute ought toward the breaking of it , the words are these . seeing when we by our power were altogether unable , &c. thou didst move the hearts of our neighbours ( of whom we had deserved no such favour ) to take upon them the common burthen with us , and for our deliverance , not only to spend the lives of many , but also to hazard the estate and tranquillity of their realme , grant unto us that with such reverence we may remember thy benefits received , that after this in our default , we never enter into hostility against the nation of england , suffer us never to fall into that ingratitude and detestable unthankfulnesse , that we should seek the destruction nnd death of those whom thou hast made instruments to deliver us from the tyranny of mercilesse strangers , [ the french. ] dissipate thou the counsells of such as deceitfully travaile to stirre the hearts of either realme against the other , let their malitious practises be their own confusion , and grant thou of thy mercy , that love , and concord , and tranquillity may continue and encrease among the inhabitants of this island , even to the coming of our lord jesus christ . 3. that some of their formes of words are directly all one with ours , others with some small additions retaining our formes , as in the prayer for the king , and the exhortation before the sacrament , and the adjuration of the parties to be married will appeare . 4. that on their day of fast ( though that be with great care provided and ordered to be the sunday twice together , quite contrary to the canons and custome of the primitive church , yet ) 't is then appointed , that the minister with the people shall prostrate themselves , &c. a posture of most humble bodily adoration , made to reproach those who will not so much as recommend or direct any one kind of corporall worship or gesture of humiliation in all their directory . the inlarging to this mention of particulars i acknowledge to be a digression . but the presenting to your knowledge or remembrance this scottish liturgy is not ; by which superadded to the former , and by much more which might from other churches be added to that , it briefly appears what is or hath been the uniforme judgment of the presbyterians in this matter , directly contrary to the concluded necessity of abolishing . sect 5 which necessity on the other side the independents have still asserted , and for that and other such differences have avowed their resolutions to be the like scourges to them as they have been to us , professing ( and ad homines , unanswerably proving the reasonablenesse of it ) to reforme the geneva reformation ( as a first rude and so imperfect draught just creeping out of popery there , and therefore not supposeable to be compleat at the first assay ) as the presbyterians upon the same pretences have design'd and practised on our english reformation . sect 6 all this i have said against the concluded necessity in case , or on supposition that the premises were true , but now i must add the falsenesse of those also , and then if the necessity will still remain , i must pronounce it a piece of stoicall fatality , an insuperable unruly necessity indeed , that will acknowledge no lawes , or bounds , or limits to confine it . sect 7 and first for the manifold inconveniences , if that phrase denote those severalls which in the preface to the directory are suggested , i shall in due place make it appear . 1. that there are no such inconveniencies . 2. that greater then those may easily , and hereafter shall be produced against their directory , and consequently that , although true inconveniencies were supposed sufficient to inferre a necessity of abolition , yet such only pretended names of inconveniency , such chimaera's and mormo's ( especially over-ballanced with reall ones in the other scale ) would be abundantly insufficient to do it . but if the manifold inconveniences have a larger prospect to referre to , we shall conclude it very uncharitable not to mention those , which might possibly have had the same effect with us as with them , convinced us also to be their proselytes , and in the mean time very unjust to put so uncertain an equivocall phrase into a law , which we have no criterion , or nomenclature to interpret ; but beyond all , very imprudent to mention and lay weight on such sleight and such no inconveniencies afterward specified , when others might have been produced better able to bear the envy of the accusation . sect 8 as for your resolution , if it went no higher then the covenant , and that but to reforme religion , according to the word of god , and the example of the best reformed churches , i am sure it cannot oblige or so much as incline you to take away that book , there being nothing in it , 1. contrary to designe of reformation . 2. contrary to the word of god , or 3. contrary to the example of the best reformed churches . sect 9 not 1. to reformation , for reformation is as contrary to abolition of what should be reformed , as cure to killing ; and if it be replyed , that the abolition of liturgy , as unlawfull may be necessary to the reforming of religion , i shall yeeld to that reply on that supposition , but then withall adde , that liturgy must first be proved unlawfull , and that testified from divine infallible principles ; which because it is not thorow this whole book so much as pretended , both that and the second suggestion from the word of god must necessarily be disclaimed , and then the example of the best reformed churches will soon follow , not only because all other reformed churches ordinarily known by that title , have some kind of liturgy , and that is as contrary to abolition , as the continuing of ours without any change , but because no reformation is to be preferr'd before that which cuts off no more then is necessary to be cut off , and which produces the scripture rule , the sword of the spirit for all such amputations ; and therefore the church of england , as it stands established by law is avowable against all the calumniators in the world , to be the best and most exemplary reformed ; so farre , that if i did not guesse of the sense of the covenant more by the temper then words of the covenanteers , i should think all men , that have covenanted to reforme after the example of the best reformed churches , indispensably obliged to conforme to the king edward , or queen elizabeth-english reformation , the most regular perfect pattern that europe yeeldeth . sect 10 as for the truth of the last affirmation that they have consulted with the divines called together to that purpose , although i have no reason to doubt of it , yet this i know , that very many of the learned'st there present , were , immediately before their imbarking in that imployment , otherwise minded , and that therefore so suddain an universall change of minds savours either of some strong charme , or strange inconstancy , and i shall make bold to aske this question of that whole number of divines , whether i should do them wrong in affirming , that there yet are not ten divines in that number that think all liturgy unlawfull , and consequently that it was necessary ( not to reforme , but ) to abolish our booke , which is the stile of the ordinance . if this challenge of mine may not be answer'd with a plain punctuall subscription of so many to the condemnation of all liturgy as unlawfull , i am sure this is an argument , ad homines , unanswerable . and the ground of my challenge , and of my specifying that number , is the relation we have oft had of the but seven dissenting brethren , i. e. the but so many of the independent party among them , which upon my former ground i now suppose the only mortall enemies to all liturgy . but if i am mistaken , and this be the common sense of those assemblers ; then have i reason to add to my former complaints this other of their so over-cautious expressions , which through this whole book hath not once intimated either the whole or any part to be unlawfull , but only quarrel'd the inconveniencies , which suppose it otherwise to be lawfull . sect 11 and this much might suffice of the first observable in the ordinance , the concluding this abolition to be necessary . but because i would foresee and prevent all possible rejoynder , and because i would here interpose some considerations which would otherwise take up a larger place , i shall suppose the presbyterians may have another motion of the word necessary , of a lower importance then this under which we have hitherto proceeded against them ( though still the independents , whose judgment is not wont to be despised in the framing of ordinances , cannot be imagined to take it in any other ) and that is , that it shall signifie only a politicall necessity , or that which is necessary , if not to the being , yet to the well being , i. e. to the peace and prosperity of this kingdome . now because there be two parts of every christian kingdome , a state and a church , and so two branches of policy , civill and ecclesiasticall , i shall not undertake to be so far master of their sense , as to pitch upon either as that wherein they affirme this abolition necessary , but say somewhat to both , and to shew that it is not necessary in either sense of politicall necessity . sect 11 and first that the abolition of liturgy cannot have so much as a benigne influence on the state , much lesse be necessary to the prosperity of it , i shall inferre only by this vulgar aphorisme , that any notable or grand mutation , if from some higher principle it appear not necessary to be made , will be necessary not to be made , at least not to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether , but only by degrees and prudent dispensings . i shall not any farther enlarge on so plain a theme , then to mention one proportion or resemblance of this truth in the naturall body observed by the physitians in the cure of an hydropicall patient , who , when the body lyes covered with such a deluge of water , that it proves necessary to make some sluce to let out the burthenous superfluity , do not yet proceed by any loose way of letting out all at once , because the violent effluvium , or powring out of spirits constantly consequent to that , would certainly destroy the patient , and endanger him on dry ground , as much , or more , then in the midst of those waters ; but the method is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the making so small a hole in the skin , that shall drain the body by insensible degrees by drawing out a little at once , and never above a pint at a time , though many gallous are designed to passe by this way of evacuation . i shall adde no more to this resemblance , but that the totall violent illegall abolition of liturgy in a setled church , is certainly of this nature , and being superadded to the change of the government into a forme quite contrary to that which for 1600 years hath prevailed in the universall church of christ , there setled by the apostles , may be allow'd the stile of insignis mutatio ; a mutation of some considerable importance to a christian state , which being admitted altogether without any preparative alleviating steps , will ( by the rapid suddain motion at least , if there were nothing else ) have a dangerous influence upon the whole body , of which the cunningest diviner cannot at this instance foresee the effects , or prevent the emergent mischiefes which succeeding times may discover . if it be said , that this abolition is now necessary to conclude the present warre , and that be affirmed to be the politick necessity here meant , i answer , that if it were able to do that , i should acknowledge it the strongest argument that could be thought on to prove it politically necessary , this warre being so unnecessarily destructive , and any thing that could rid us of that , so strongly convenient , that if conscience would permit the use of it , i should allow it the title of necessary . but to make short of this , no man can believe that these armies were raised or continued to subdue the common prayer-booke , for , besides that there was a time when 't was found necessary for the houses to declare , that they had no design to take away that book , for feare the people should be disobliged by it , and another when the earle of essex his army exprest some kindnesse to it ; 't is now confest by the pretenders of both perswasions , presbyterians and independents , one that they doe not , the other that they must not take up armes for religion , and so that kind of politicall necessity of abolishing the book is , and by themselves must be disclaimed also . sect 12 now for the second branch of this necessity , that which is in order to ecclesiasticall or church-policy , we shall take liberty in this place to consider this matter at large , because it may perhaps save us some pains hereafter , and because their pretending of this necessity of doing what they do , is a tentation , if not a challenge to us to do so , and then we shall leave it to the reader to judge what grounds may hence be fetcht for this pretended necessity . and this must be done by laying together the severall things that are in our liturgy , and are purposely left out in the directory , and so are as it were the characteristicall note , by which the directory is by the assemblers designed to differ from our liturgy , as so much food from poyson , christian from antichristian ( if necessity be properly taken , ) or ( if improperly for that which is necessary only to the well being ) as a more perfect and more profitable , from that which , if it be so at all , is not either ( in their opinion ) in so high a degree . sect 13 now the severalls of our liturgy which are purposely avoyded in this directory , i have observed to be principally these ; of those that are more extrinsecall , sixe . 1. the prescribing of formes , or liturgy it selfe . 2. outward or bodily worship . 3. vniformity in performing gods service . 4. the peoples bearing some part in the service . 5. the dividing the prayers into severall collects , and not putting them all into one continued prayer . 6. the ceremonies of kneeling in the communion , of crosse in baptisme , of ring in marriage , &c. then of those that are intrinsecall , and parts of the service . 1. the absolution , in the beginning of the service next after the confession , and before the communion , and in the visitation of the sicke . 2. the hymnes , the introite , the te deum , &c. 3. the use of the doxology or giving glory to god. 4. the confession of the faith in the creeds . 5. the frequent repeating of the lords prayer , and the prayers for the king. 6. the observation of the divers feasts commemorative , not only of christ , but of saints departed , and assigning services , lessons , epistles , and gospels , and collects to them . 7. the reading the commandements , and the prayers belonging to that service . 8. the order of the offertory . 9. private baptisme . 10. a prescript forme of catechisme . 11. confirmation . 12. the solemnities of burying the dead . 13. thankesgiving after child-birth . 14. communion of the sick . 15. the service containing the commination . 16. the observation of lent , and the rogation , and i would add also of the ember weekes . this may seem too loose a taske , to enlarge on each of these , and yet we are in justice to this book , and for an answer to the pretended necessity of abolishing it , obliged to do so , as briefly as it may , only so farre as may serve to give the reader a view of the lawfulnesse at least , and withall of the usefulnesse of each of these , and consequently of no-appearance of reason why it should be thought necessary to abolish any one of them , much lesse of all the rest for that ones sake . sect 14 , and first for the prescribing of formes of prayer , or liturgy it selfe , we shall referre it to judgment whether it be necessary in ecclesiasticall policy , i. e. strongly conducing to the benefit and edification of a church to interdict or banish it out of the kingdome , when we have proposed these few things concerning it . 1. the example of god himselfe and holy men in the old testament , prescribing set formes of blessing the people to be used daily by aaron and his sonnes , numb . 6. 23. the lord blesse thee and keep thee , &c. set formes for the people to use themselves , deut. 26. 3. 5. thou shalt say before the lord , a syrian , &c. as also at the going out of their armies , deut. 20. 3. and of thankesgiving , exod. 15. 1. made by moses , and it seems learnt by heart by all the people ; and in the same words used again by miriam , v. 21. and so it appears ; isa . 38. 20. that hezekiah did not only forme a set thankesgiving , but used it all the daies of his life , and the same hezekiah , 2. chron. 29. 30. in his thankesgiving commanded the levites also to sing praises to god with the words of david and asaph , i. e. formes already prepared to his hand by those sacred pen-men . sect 15 2. the practise of the jewes since ezra's time constantly using set formes of prayer by way of liturgy ; for this i shall produce no other proofe then the testimony of a learned member of their assembly , m. selden in his notes on eutychius , vouching all his affirmations out of the ancient records of the customes of the jewish nation , from whom , that they may be of authority with you , i shall transcribe these severalls , that certain formes of praying , which were to be used by every one daily by law , or received custome , were instituted by ezra and his house , i. e. his consistory . that the jewes about the end of the babylonish captivity had their ancient manners as well as language so depraved , that without a master they either were not able to pray as they ought , or had not confidence to do so . and therefore that for the future , they might not recede either in the matter of their prayers ( through corruption ) or expression ( through ignorance ) from that forme of piety commanded them by god , this remedy was applyed by the men of the great synagogue , ezra and his 120. collegues , ( where by the way is observeable one speciall use and benefit of set forms , not only to provide for the ignorance , but to be an hedge to the true religion , to keep out all mixtures or corruptions out of a church : to which purpose also the councells in the christian church have designed severall parts which we still retain in our liturgy , a reall and a valuable benefit if it were considered . ) that of this kind there were 18. prayers or benedictions call'd in the gemarae composed or appointed prayers , that the three first of these , and the three last respected the glory of god , the twelve other intermediate were spent on those prime things that were necessary , either to the whole people or every particular man , ( proportionable to which perhaps it is , that our saviour who accommodated most institutions of his baptisme and his last supper , &c. to the customes of the church , did also designe his prayer , as it is set downe in matthew , though not according to the number of the jewish prayers , yet to the generall matter and forme of them , the three first branches of it , and the conclusion , which may passe for three branches more , referriug to the glory of god and the other intermediate to our private and publike wants . ) that these prayers were to be learnt by every man , that the prayers of the unskillfull might be as perfect as of the most eloquent . that every act or praying was begun with psal . 51. 15. o lord open thou our lips , and our mouthes shall shew forth thy praise ( the very forme of words still retain'd in saint james his liturgy , and in ours before the introite ) and concluded with psal . 19. the last verse , into thy hands , &c. that of these 18. prayers no one was to be omitted , that if any other were added , they were counted of , like free-will-offerings , as the other were answerable to the prescribed , and were called by that name . that the additions might be made only in those prayers which concern their own wants , because those were capable of variation , but not to those that concern'd god. that on sabboth and feast-daies no man might use a voluntary prayer . that about the time of the jewes destruction gamaliel and his sanhedrim added a 19. prayer , and after him others , so that at length the daily service grew to an 100. prayers . that it is likely that the pagans came to use their set formes in their sacrifice also , ( and perhaps the mahumedans too ) by the example of the jewish church , for which he there referres the reader to many books of the learned . i conceive the authority of this gentleman hath not beene despised by the house of commons , and the assemblers ( when it hath chanced to agree with their designs or interest ) and therefore i have thus farre , as an argument ad homines , insisted on it . sect 16 3. the not onely practise , but precept of christ in the new testament who did not only use himselfe a set forme of words in prayer , three times together using the same words , mat. 26. 44. and upon the crosse in the same manner , praying in the psalmists words , only changed into the syriack dialect , which was then the vulgar : but also commanded the use of those very words of his perfect forme , which it seems he meant not only as a pattern , but a forme it selfe ( as the standard weight , is not only the measure of all weights , but may it selfe be used ) luk. 11. 2. when you pray , say , our father , &c. which precept no man can with a good conscience ever obey , that holds all set formes necessary to be cast out of the church . sect 17 4. the practise , not only of john the baptist , who taught his disciples to pray , luk. 11. 1. ( which occasioned christs disciples to demand , and him to give them a forme of prayer ) but especially of the apostles , of which we find intimations 1. cor. 14. 26. when you come together every one of you hath a psalme , which sure referres to some of the psalmes of david or asaph , used then ordinarily in their devotions , ( and that as even now i said , authorized by the example of christ himselfe upon the crosse , who it is thought , repeated the whole 22. psalme , it is certaine the first verse of it , my god my god why hast thou forsaken me ) and so certainly a set forme , and that of prayer too ( of which thanksgivings and prayses are a part . ) but because every one had his severall psalme , it is therefore reprehended by the apostle , as tending to confusion , and by that consequence , saint pauls judgment is thence deducible for the joyning of all in the same form , as being the only course tending to edification in the end of that verse , and then sure 't would be hard , that that which the apostle conceived the only course for edifying , should now be necessary to be turn'd out of the church , as contrary to edification . farther yet , 't is clear by text , that the apostles when they met together , to holy duties ( such are fasting , prayer , receiving the sacrament ) continued very long time , sometimes a whole day together . this being too much to be alwaies continued in the church , and unsuteable to every mans businesse , is said to have been the occasion that s. james first made choice of some speciall prayers most frequently by them used , which was after called his liturgy , which ( or some other in the disguise of that ) the greek church still use on solemne daies . this also being of the longest for every daies use , st. basil is said to have shortned , and that again st. chrysostome ; how certain these reports are , i shall not take upon me to affirme , but only adde , that the greek church , who are most likely to know the truth of it by their records , do retain all these three liturgies , and would loudly laugh at any man that should make doubt whether st. james , s. basil , and s. chrysostome , were not the authors of them . 2. that the judgement of that church ( if they are deceived also , and may not be thought worthy to be heeded by our assemblers ) is yet an argument of great authority to any prudent man , if not that these liturgies were purely the same with those that were written by that apostle , and those holy men , yet that there were such things as liturgies of their penning . the like might be added of that short forme of st. peters , which alone they say was used in the roman church for a great while , till after by some popes it was augmented , and the same of st. marks liturgy . i am sure s. augustine speaking of some formes retained in the church , and still to be found in our liturgy , particularly that of sursum corda , lift up your hearts , &c. saith , that they are verba ab ipsis apostolorum temporibus petita , words fetcht from the times of the apostles , which supposes that they did use such formes . and for that particular mention'd by s. augustine , it is agreeable to the constitutions of the apostles , l. 8. c. 16. ( which collection if it be not so antient as it pretends , doth yet imitate apostolicall antiquity ) and so in s. james's , and basils and chrysostomes liturgy in the same words with our booke as farre as to the word [ bounden ] and for many other such particular formes used by us , we find them in cyril of hierusalems catechisme , one of the antientest authors we have , and then that it should be necessary for the church to turne out what the apostles had thus brought into it , will not easily be made good by our assemblers . sect 18 5. the practice of the universall church from that time to this , which is so notorious to any that is conversant in the writings of the antient fathers , and of which so many testimonies are gathered together for many mens satisfaction by cassander , and other writers of the liturgica , that 't were a reproach to the reader to detain or importune him with testimonies of that nature . to omit the practice of * constantine , who prescribed a forme for his souldiers ( a copy of which we have in euseb . de vit . const . l. 4. c. 20. ) i shall only mention two grand testimonies for set formes , one in the 23. canon of the third councell of carthage , quascunque sibi preces aliquis describet non iis utatur , nisi prius eas cum instructioribus fratribus contulerit , no man may use any prayers which he hath made , unlesse he first consult with other learneder christians about them , and the other more punctuall , concil . milev . c. 12. placuit ut preces quae probatae fuerint in concilio ab omnibus celebrentur . nec aliae omninò dicantur in ecclesia , nisi quae à prudentioribus tractantur , vel comprobatae in synodo fuerint , ne fortè aliquid contra fidem , aut per ignorantiam , aut per minus studium sit compositum . it was resolv'd on , that the prayers that were approv'd in the councell should be used by all , and that no other should be said in the church but those that had been weighed by the more prudent , or approv'd in a synod , lest any thing , either through ignorance or negligence should be done against the faith. instead of such citations ( and because whatsoever argument is brought from that topick of ecclesiasticall tradition , is now presently defamed with the title of popish and antichristian , because forsooth antichrist was a working early in the apostles time , and every thing that we have not a mind to in antiquity , must needs be one of those works ) i shall rather chuse to mention another , as a more convincing argument ad homines , and that is , sect 9 6. the judgement and practice of the reformed in other kingdomes , even calvin himselfe in severall ample testimonies , one in his notes upon psal . 20. 1. another in his epistle to the protector . i shall not give my selfe license to transcribe these , or multiply more such testimonies , only for the honour not only of liturgy in generall , but particularly of our liturgy , 't will be worth remembring that gilbertus a german , many years since , in a book of his , propounds our book of prayer for a sample of the formes of the ancient church ; and for the purity of it , and thorough reformation , that cranmer procured the king edwards common-prayer-book to be translated into latine , and sent it to bucer , and required his judgment of it , who answer'd , that there was nothing in it , but what was taken out of the word of god , or which was not against it , commodè acceptum , being taken in a good sense , some things indeed , saith he , quae nisi quis , &c. unlesse they be interpreted with candor , may seem not so agreeable to the word of god , and which unquiet men may wrest unto matter of contention . as may be seen at large in bucers scripta anglicana . upon this occasion that book of king edwards was again survey'd , and in those particulars , that were subject to such cavils , corrected . after which time the quarrells about that book were generally with the papists ( not so much with the opposite extreame ) and therefore john ould in queen maries daies wrote against them in defence of it , and of the king edwards reformation . and cranmer made a challenge , that if he might be permitted by the queen to take to him p. martyr , and foure or five more , they would enter the lists with any papists living , and defend the common-prayer-book to be perfectly agreeable to the word of god , and the same in effect which had been for 1500. years in the church of christ . this for the reputation of the book . then for the fruit and benefit that by the use of it redounded to christians , take an essay by m. john hullier , fellow of kings colledge in cambridge , who was martyr'd in queen maries daies , anno 1557. and being at the stake , among many other books that were thrown into the fire to him , it happened that a common-prayer-book fell between his hands , which he joyfully receiving opened , and read till the flame and smoke suffered him not to see any more , and then he fell to prayer , holding his hands up to heaven , and the book betwixt his armes next his heart , thanking god for that mercy in sending him it , the relation is m. foxes , and from thence the plea authentick , that the tree that bare wholsome fruit , should not be cut down by the law , deut. 10. 20. even when warre was to be made on a city , and as maimon : addes l. de idol . though it were worshipt for an idol , and if that which was then of so dear esteem be now so necessary to be cast out , it is an ill indication of the times into which we are fallen . sect 20 7. the reasons on which the very heathens themselves took up the same practice , which was uniuersall ( it seems ) through all the world , more catholick then the church it selfe . to this purpose beside those authors which m. selden referres to , i shall only adde these three testimonies , first of plato , l. 7. de leg . where he commands , that whatever prayer or hymnes the poets composed to the gods , they should first shew them to the priests ( as if they were in a manner leprous till then ) before they publisht them , lest they should aske evill things instead of good , ( an infirmity th●t these daies are very subject unto ) the second in thucyd. l. 6. p. 434. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . set formes for severall occasions , and a common joynt sending them up to heaven . the third in alexander ab alex. l. 4. c. 17. that the gentiles read their prayers out of a book before their sacrifices , nè quià praeposterè dicatur , aliquis ex scripto praeire & adverbum referre solitus est , that the work might not be done preposterously . which two reasons of theirs , the one lest they should stray in the matter of their prayers , the other lest offend in the manner , may passe for christian reasons , as seasonable with us , as they were among them . and no necessity that those reasons should be despised by us neither . sect 21 8. the irrationall concludings , or shortnesse of discourse of those which are against set formes , especially in two things , the first observed by d. preston ( whose memory is , i hope , not lost among these assemblers ) and made use of in a printed worke of his to the confuting of them . that while they in opposition to set formes require the minister to conceive a prayer for the congregation , they observe not , that the whole congregation is by that means as much stinted , and bound to a set forme , to wit of those words which the minister conceives , as if he read them out of a book . 2. that the persons with whom we have now to deale , though they will not prescribe any forme of prayer , yet venture to prescribe the matter of it in these words , pag. 14. the minister is to call upon the lord to this effect : now why the prescription of the matter is not the stinting of the spirit , as well as the forme of words ( unlesse the spirit , like the heathen mercury be the god of eloquence , and be thought to deale in the words only ) or why the promise of dabitur in illâ horâ , it shall be given you in that houre , should not be as full a promise for matter , as for expressions ; especially when that text forbids care or provision , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only how , but what they should speake , and the promise is peculiarly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it shall be given you what you shall speak , and this is it , that is attributed to the spirit , v. 20. ( from whence if i should conclude , that the holy ghost taught the disciples onely the matter of their answer ; and they themselves were left to put it in forme of words , there is nothing in that text against that assertion ; and that it was so in their penning of the new testament , many probable arguments might be produced if it were now seasonable , ) and consequently , why the prescribing of one should not be unreasonable in them , that condemne all prescribing of the other , i confesse is one of those things , which my charity hath made me willing to impute to the shortnesse of discourse , because i am unwilling to lay any heavier charge upon it . sect 22 from all which considered , and a great deale more which might be added from the usefulnesse of known formes to those , whose understandings are not quick enough to go along with unknown , and if they have no other , are fain oft times to return without performing any part of so necessary duty of prayer in the church , from the experience of the effects of the contrary doctrine , the many scandalous passages which have fallen from ministers in their extemporary prayers ( of which meer pity and humanity , civility and mercy to enemies , restraines us from inserting a large catalogue ) and the no manner of advantage above that which set formes may also afford , but only of satisfaction to the itching eare , exercise and pleasure to the licentious tongue , and the vanity of the reputation of being able to performe that office so fluently ( which yet is no more then the rabbins allow achitophel , that he had every day three new formes of prayer ) or of having a plentifull measure of the spirit ; which is beleeved to infuse such eloquence , i shall now conclude it impossible that any humane eye should discern a necessity , in respect of ecclesiasticall policy , or edifying the church , why all liturgy should be destroyed , not wash't , not purg'd with sope , such any reformation would be , but torne and consumed with nitre , for such is abolition , why it should suffer this ostracisme , ( unlesse as aristides did for being too vertuous ) be thus vehemently first declamed , and then banish'd out of the church . sect 23 secondly , for outward bodily worship 't is particularly prohibited by the directory at one time , at the taking of our seates or places when we enter the assembly , ( directly contrary to that of isidor , si quis veniat cum lectio celebratur adoret tantùm deum , if any come in when the lesson is a reading , let him only performe adoration to god , and hearken to what is read ) and never so much as recommended at any time , nor one would think , permitted in any part of their publick service , like the persians in strabo l. 15. that never offer'd any part of the flesh to the gods in their sacrifices , kept all that to themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , supposing the gods would be content with the soules , which in the blood were powred out and sacrificed to their honour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they said that the gods wanted and desired the soules for a sacrifice , but not any thing else ; of which people herodotus l. 1. hath observed that they had neither temples nor altar , and laugh'd at them which built either , but went to the top of some hill or other , and there sacrificed , preferring such naturall altars before any other . the former of these is the avowed divinity of these men ( and might perhaps have been attended with the latter too , were it not that there be so many churches already built conveniently to their hands . ) instead of which , our liturgy hath thought fit not only to recommend but prescribe bodily worship , first by directing in the rubrick what part of service shall be performed kneeling , then by reading the venite , where all encourage and call upon the others to worship , and fall down , and kneele , &c. to worship , i. e. adore , which peculiarly notes bodily worship , and so surely the falling down , and kneeling before the lord. and of this i shall say , that it is 1. an act of obedience to that precept of glorifying god in our bodies , as well as souls . 2. atranscribing of christs copy , who kneeled , and even prostrated himselfe in prayer : of many holy men in scripture , who are affirmed to have done so ( and that affirmation written for our example ) and even of the publican , who though standing , yet by standing a far off , by not looking up , by striking his breast , did clearly joyn bodily worship to his prayer , of [ lord be mercifull to me a sinner ] used at his coming into the temple , and in that posture thrived better then the pharisee in his loftier garbe , went away more justified , saith our saviour , as a vessell at the foot of a hill , will ( say the artists ) receive and contain more water , then the same or a like vessell on the top of it would be able to do ( and he that shall do the like , that shall joyn adoration of god , and nothing but god , to the use of that or the like fervent ejaculation at his entrance into gods house , will sure have christs approbation of the publicans behaviour to justify him from any charge of superstition in so doing ) and besides 3. the most agreeable humble gesture , and so best becoming , and * evidencing and helping the inward performance of that most lowly duty of prayer , and consequently that it may be charg'd with blasphemy ; as well and as properly , as with supersition , and probably would be so , if the latter were not the more odious of the two : and indeed why kneeling or bowing should be more lyable to that censure , then either mentall or orall prayer , there is no reason imaginable , it being as possible that one may be directed to a false object ( and so become idolatrous , or superstitious in the true notion of those words ( as they denote the worship of idols , or dead men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or superstites ) as the other , and ( for the improper notion of superstition ) the one again as much capable of being an excesse in religion ( the mind or tongue being as likely to enlarge and exceed as the body ) or of using a piece of false religion , as the other , the bodily worship duely performed to god , being the payment of a debt to god ( and no doubt acceptable , when 't is paid with a true heart ) and no way an argument of want , but a probable evidence of the presence and cooperation of inward devotion , as i remember nazianzen saith of his father , or. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shewed a great deale in the outside , but kept the greater treasure within in the invisible part . and on the other side , the stiffenesse of the knee , an argument of some eminent defect , if not of true piety , yet of somewhat else , and christs prediction , joh. 4. that the time should come that the worshippers should worship god in spirit and truth , ( being not set in opposition to bodily worship , but to the appropriating it to some singular places , jerusalem , or that mountain ) not producible as any apology or excuse for such omission . to these briefe intimations i shall need adde no more , when the conclusion that i am to inferre is so moderate , being only this , that it is not necessary to turn all bowing or kneeling , or bodily worship out of the church , ( were there any superstition in any one or more gestures , this were too great a severity , to mulct the church of all , above the proportion of the most unlimited arbitrary court , whose amercements must alwaies be within the compasse of salvo contenemento , which this will not be , if there be no competency of bodily worship left behind ) and that the liturgy doth better to prescribe it at fit times , then the directory to omit all mention of it at all times , unlesse by way of dislike and prohibition . which conclusion will be the more easily evinced against them , by asking them whether in their family-parlour-prayers , or in their private closet prayers , they do not approve and practice that gesture ; which as i believe in charity they do , so i must from thence inferre , that by them the house of god , is the only place thought fit to be despised . and if it be replyed , that the directory forbids not kneeling , but only commands it not , leaving it free to use or not to use , i answer , 1. that the effect of this liberty is very remarkeable among them , and equall to that of a prohibition , no man almost of their perswasion ever kneeling in their churches . 2. that the never so much as recommending it , is very near a forbidding of it . 3. that bowing or adoration is directly forbidden once ( which , by the way , is as much the defining of a ceremony , viz. that of standing or going upright , and so as contrary to the independents perswasions , and to the great clamorous complaint for liberty in ceremonies , as any prescription of kneeling or bowing can be . ) 4. that kneeling also is at the receiving of the sacrament forbidden , by necessity of consequence , sitting being prescribed , and therefore that that reply or excuse is false also . and so now what speciall advantage this is like to bring in to this church of ours , to have the bodies of negligent , or prophane , or factions men left ( without any so much as an admonition ) to their own inclinations , and so what depth of ecclesiasticall policy there was which made this change so necessary , i desire may now be judged . sect 24 thirdly , for uniformity in that service ; ( which our liturgy labours to set up , by prescribing the manner of it , but the directory hath taken away by leaving all to the chance of mens wils , which can no more be thought likely to concurre in one forme , then democritus's atomes to have met together into a world of beautifull creatures , without any hand of providence to dispose them ) it hath certainly the approbation of all wise men , and command of s. paul , 1. cor. 14. 40. in that grand place , let all things be done decently and in order . of which i conceive the clear importance to be , that all be done in the church according to custome and appointment . the former implyed in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( custome being the only rule of decency , and therfore the indecency of wearing long haire , is proved by being against nature , i. e. saith suidas in the scripture phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a custome of some continuance in that place , and thereupon s. paul thinks it enough against au ecclesiasticall usage , and that which might supersede all strife about it , 1. cor. 11. 16. [ we have no such customes , &c. ] and the latter in plain words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to order or appointment ( for so the words literally import ) and then upon these two grounds is uniformity built , and necessarily results , where all that is done in the church , is ruled by one of these , by custome or by law , which being here commanded by saint paul , is a proofe of the more then lawfulnesse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prescription of ceremonies in a church , and of uniformity therein . and then what necessity there is or can be that st. pauls command shall be so neglected , all care of uniformity so disclaimed , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , constitution , or ordinance , for any ecclesiasticall matter ( unlesse their ordinance against all such constitutions ) so solemnly disavowed , it will be hard to imagine , or guesse , unlesse it be on purpose to observe m. prynnes rule of conforming the church to the state , to fill one as full of disorder and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and confusion as the other . i remember a saying of socrates which plato and cicero record from him , mutatâ musicâ mutantur & mores , that the change of a kind of musicke , had a great influence on mens minds , and had a generall change of manners consequent to it , i conceive uniformity in gods service to be parallell to musick , being it selfe an outward concord or harmony of the most different affections ; and that that should be not only changed , but lost , i cannot understand any necessity , unlesse it be that some such like effects may be wrought in religion also . sect 25 for the fourth , the peoples bearing some part in the service ( whether by way of response in the prayers , and hymnes , or by reading every other verse in the psalme ) mentioned in theodorets story l. 2. c. 24. where speaking of flavianus and diodorus , he saith of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. they divided the quire of singers into two parts , and appointed them to sing the psalme successively , which custome began by them ( who saith he , were admirable men , and labour'd extreamly to stirre up all men to piety , and to that end invented this ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prevail'd over the whole world , or by way of mutuall charity , returning a prayer for the priest , who began one peculiarly for them ; which innocentius referres to , in his letter to aurelius and augustine , calling them communes & alternas preces , to which he there attributes more force , quàm privatis , then to private , or by way of following the presbyter in confession of sinnes , both at the beginning of the service , and before the communion ; or in profession of faith in the creeds , wherein every the meanest christian is to have his part ; ) it is certainly designed by the church , from the example of pure antiquity , to very gainfull uses , to quicken devotion , which the length of continued hearing may have leave to dull and slacken , and to recall those thoughts which may , upon the like temptation , have diverted to other objects ; in a word , to engage every one to be made no idle or unprofitable spectator of the service : and as long as there is still need of that helpe to these so necessary ends , and not the least shew or pretence of objection against it , how necessary it can be to reject it wholly , and lay all the taske upon the priest , and not require so much as an amen ( which it seems was in fashion in s. pauls time ) of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or lay person , i leave to the most prejudicate reader to give sentence for me . sect 26 as for the letany , wherein the people are more exercised then in any other part of the service , 't is certainly designed to make it more proportionable to the title bestowed on it by the antients of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnest or intense prayer , and in methodius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , earnest petitions , ( and in the greek liturgies simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , intense or earnest ) from act. 12. 5. luk. 22. 44. this continuall joyning of the people in every passage of it , tending very much both to the improving and evidencing that fervor and intension , which can never be more necessary then throughout that service ; of which i shall in passing say these three things , and justify them against any gain-sayer , that there is not extant any where , 1. a more particular excellent enumeration of all the christians either private or common wants , as farre as is likely to come to the cognisance of a congregation : nor 2. a more innocent blamelesse forme , against which there lyes no just objection , and most of the unjust ones that have been made , are reproachfull to scripture it selfe , from whence the passages excepted against are fetcht , as that particularly of praying for gods mercy upon all men , from 1. tim. 2. 1. nor 3. a more artificiall composure for the raising that zeale , and keeping it up throughout , then this so defamed part of our liturgy ; for which and other excellencies undoubtedly it is , ( and not for any conjuring or swearing in it ) that the devill hath taken care that it should drink deepest of that bitter cup of calumny and reviling , which it can no way have provoked , but only as christ did the reproach of the diseased man , what have i to do with thee ? &c. when he came to exorcize and cast out the devill that possest him . and for this to be throwne out of the church , sure there is no other necessity , then there was that there should be scandals and heresies in it , onely because the devill and his factors would have it so . sect 27 5. for the dividing of prayers into divers collects or portions , and not putting all our petitions into one continued prayer , these advantages it hath to give it authority . 1. the practice of the jewes , whose liturgy was dispensed into lessons , &c. and 18. collects , or short prayers . 2. the example of christs prescribing a short forme , and in that , saith s. chrysostome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teaching us the me asure or length due to each prayer of ours , hom. de annâ . f. 965. and setting a mark of heathenisme , mat. 6. and of pharisaisme , mat. 23. 14. on their long prayers . 3. the advice of the antients , who tell us s. peters forme , used for a great while in the roman church , was a short one , and that christ and s. paul commanded us to make our prayers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , short and frequent , and with little distances betweene . and so ephiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : orat . c. 24. directs to offer our petitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with all frequency ; and cassian , de instit . mon. l. 2. c. 10. from the universall consent of them , vtilius censent breves orationes sed creberrimas fieri , the way that is resolved to be most profitable , is to have short prayers , but very thick or frequent . and he addes a consideration which prompted them to this resolution , vt diaboli insidiantis jacula succinctà brevitate vitemur , that by that means the divells darts which he is wont to find and steale his time to shoot into our breasts , may by the brevity of our prayers be prevented . to these many more might be added , but that the no-advantage on the other side above this ( save onely the reputation of the labour and patience of speaking or hearing so much in a continued course , in one breath as it were ) will save us the paines of using more motives to perswade any , that sure it is not necessary to exchange this pleasant easie course of our liturgy , for the tedious toylsome lesse profitable course in the directory . sect 28 6. for the ceremonies used in the severall services , much might be said , as particularly for that of kneeling ( in opposition to sitting at the lords supper designed in the directory : ) 1. that it is agreeable to the practice of all antiquity , who though they kneeled not , because the canon of the councell of nice , obliged all to stand in the church between easter and whitsuntide , or on the lords day all the yeare long , ( which by the way absolutely excludes sitting , as also doth that saying of optatus l. 4. that the people may not sit in the church , and of tertullian , l. de orat. c. 12. that 't was an heathen custome to sit in the church , and therefore ought to be reprehended ; ) yet used the prayer-gesture at receiving , i. e. bowing their bodies and heads , which the fathers call adoration : kissing of the hand , is the propriety of the latine word , but but the ordinary denotation of it , bowing the body , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is more then the former , the cultus major , among the learned ; for as herodotus observes of the eastern nations , that the manner of equalls , was to kisse one another at meeting , of inferiours to kisse the hand of the superiour , but of the suppliants or petitioners , that would expresse the greatest humility to bow themselves before him , so was this last of the three continued among the primitive christians in their services of the greatest piety and humility , climacus , p. 298. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when i receive i worship , or adore , agreeable to which the great men in the french churches , who receive it passing or going ( a meer aegyptian passe-over custome ) do first make a lowly cringe or curtesie before they take it in their hands . 2. that christs table-gesture at the delivering it , is no argument for sitting , both because it is not manifest by the text that he used that , save only at the passe-over , from which this supper of the lord was distinct , and was celebrated by blessing , and breaking , and giving the bread , &c. to which some other gesture might be more proper , and more commodious , and because christs gesture in that is no more obligingly exemplary to us , then his doing it after supper was to the apostles , who yet did it fasting , act. 13. 2. and generally took it before the agapae , and as by plinies epistle it appears , so early in the morning , that the congregation departed and met again , ad capiendum cibum promiscuum , to take their meales together . as also 3. that the contrary gesture of sitting , as it was , not many years since , by a full synod of protestants in poland forbidden , if not condemned , because they found it used by the arrians , as complying with their opinion , who hold our saviour to be a meer creature , so is it now profest by some of our late reformers writings to be a badge and cognisance of their beleeving in the infallibility of christs promise of coming to raign on this earth again , and take them into a familiar and ( a kind of ) equall conversation with him , the doctrine of the millenaries , once in some credit , but after condemn'd by the church , and though favoured by some learned men , both antiently and of late , is not yet sure cleare enough to come into our creed or liturgy : or to be profest and proclaimed by that gesture , when ever we receive the sacrament . the evidence or proofe of it being primarily that in the revelation , which by the rest of that book i am very apt to suspect may signifie any thing rather then what the letter of the words imports to us at the first view of them . but i shall not enlarge on this , nor the other ceremonies mention'd , but referre the reader to the learned satisfactory unanswer'd labour of m. hooker , on these subjects , and then aske him when he hath read him , 1. whether he repent him of that paines , 2. whether in his conscience he can thinke it necessary , or tending to edification to cast all these causelesly out of this church , or the whole liturgy for their sakes . sect 29 now for those things that are more intrinsecall to the liturgy , and parts of the service ; as 1. for the pronouncing of absolution , which christ so solemnly instated on the priest in his disciples ( by three severall acts , 1. unto peter as the mouth of the apostles , mat. 16. 19. then by way of promise to them all together , cap. 18. 18. then by way of actuall instating it on them breathing that power and the holy ghost on them together , john 20. 23. ) and which is so distinctly named by s. james , c. 5. 15. in the case of sicknesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( not as we render they shall be forgiven him , as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and belonged only to gods act of pardoning , but ) impersonally absolution shall be given him ; and so constantly preserved and exercised in the universall church in publike and private , and approv'd ( as farre as our liturgy uses it ) even by those who affirm that power in the minister to be onely declarative , that any man conversant either in the gospell , or writings of the fathers , or modern authors , or that hath but seen knox'es scotch liturgy , and observ'd that part of it , about the receiving of penitents , would be amazed to see a directory for the publike worship of god ( which is a large phrase and containes the whole office of the priest ) and in it a title for the visitation of the sicke , and yet find never a word about absolution , no not in case of scruple , doubt , or temptation , pag. 67. or the death bed it selfe . this exercise of those keyes of of the kingdome of heaven , i. e. of the church , this pronouncing of gods pardon , and actuall giving the pardon and peace of the church to all her penitent children , especially that more particular act before the communion , and on the bed of sicknesse ; is , beside the obedience to christ , so necessary an expression of christian charity in every church to its poore members , and the denying of it , where it is due , so barbarous an inhumanity ( which yet i hope no man shall be the worse for , but those that do deny it ) that as the turning of publike censures out of this church , is a rare example of despight unto christs command , ( there being no nationall church from christs time to this to be found without it , till this of ours for these last three years ) so the sending of absolution after it , and the affirming it to be necessary to be done , and appointing all foot-steps of it to be turn'd out of the service , is a piece of disorder , as contrary to charity as to piety , to reason as religion , this being so far from the blame of an exuberancy in our service , that there is more reason to wish that there were more of this nature , then that that , which we have already , were omitted . 2. for the hymnes of the church , it will not be amisse perhaps to give you first the true notion of the word ; there being among the hebrewes three sorts of songs , 1. mizmor , a concise or short verse , 2. tehillah , praise , celebrating or depredicating of god , and 3. schir , a canticle , as the word is used in the title of that song of songs . and answerable to these three , we have col. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , psalmes and hymnes , and songs , where the word hymne is answerable to the second of these , a praising and magnifying of god in and for some of his most remarkeable acts of mercy and power . thus was it the dictate even of nature it selfe among the heathens , to imploy a great part of their poetry , i. e. their piety ( for so orpheus the first and most famous writer of hymnes , was called theologus poeta , a poet that was a divine also ) in framing of hymnes to their gods ; though those of musaeus and linus , the other two theologi poetae , are not now to be met with . the like we have still of homer also , and i remember galen the famous physitian , in one of his books de usu partium , describing the composure of the foot , breakes out of a suddaine into an excellent acknowledgement , which hee calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a true hymne in laud of that god which made these curious bodies of men . this duty of naturall piety , christianity certainly hath not obstructed , but elevated it to a far higher pitch by superadding that greatest obligation taken from the redemption of mankind , to that old one of the creation . and thus in all ages of the church some hymnes have been constantly retained to be said or sung in the churches , i mean not only the daily lections of the psalmes of david ( which yet this directory doth not mention , but only commands a more frequent reading of that book , then of some other parts of scripture ) nor the singing of some of those psalmes in metre , ( which yet this directory doth not prescribe neither , save onely on daies of thankesgiving , or after the sermon , if with convenience it may be done , making it very indifferent , it seems , whether it be kept at all in the church or no , unlesse on those speciall occasions . ) but the alternate reading of the psalmes both by priest and people , ( psalmi ab omnibus celebrentur , let the psalmes be said by all , in the milevit . counc . can. 12. ) the constant use of some speciall psalmes , as the introite , and of other more purely christian hymnes , either framed by holy men in the scripture in reference to christs incarnation , or by the church since on purpose to blesse and praise god for his mercies in christ , which sure deserve a daily celebration from every christian , as well and as richly as any victory over enemies , though it be one of theirs over the king himselfe , can deserve of them upon any such day of thanksgiving . of this kind is the te deum , a most divine and admirable forme , called antiently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a triumphant song , generally thought to be composed by saint augustine and s. ambrose , on the day that s. ambrose baptized s. augustine , and fitted to that purpose with an acknowledgment of the trinity , in reference to s. augustines conversion from manichaisme . if this be true , then sure is it one of those , the repeating of which moved s. augustine to so much passion , that he faith in his confessions , l. 9. quantum flevi in hymnis & canticis ecclesiae tuae , that and the like hymnes of the church fetcht many tears from him . of which i shall only say , that to any man that hath but an humble , faithfull , thankfull fervent heart to go along with it , it is as christian a piece of praise and prayer , as any humane pen could contribute toward the publike worship of god , which he that hath had the use of in the church , and now thinkes fit to banish out of it , shewes his own former coldnesse and non-proficiency under that means of grace , and that he never joyned in it with any zeale or earnestnesse , or else his retchlesse ingratitude to the church which hath allow'd him the benefit of it . sect 31 the like might be added of those two other in the administration of the sacrament of the lords supper , the former before the sacrament beginning with lift up your hearts , and ending with the holy , holy , holy , lord god of hosts , &c. a forme to be found with little variation , both in s. jameses , s. basils , and s. chrysostomes liturgy , the other , after the sacrament , glory be to god on high , &c. called antiently hymaus angelicus , the angelicall hymne , from the first part of it which was sung by angels , and both these such ancient , pure , excellent composures in themselves , and so fitly accommodated to the present businesse , and all that i have named , so farre from any appearance of evill , so free from any the least objection of any the most petulant malicious calumniator ( as far as i yet ever heard ) so well-becoming a congregation of saints , who by praising god in the church , should practice before hand , and fit themselves for the singing of hallelujahs perpetually in heaven , and in the meane time beare the angels company here ( who saint chrysostome tells us , sing all the hymnes with us : ) that 't is little better then fury , ( savouring much of the temper of that evill spirit on saul , that was exorcized with davids musicke , and therefore may be allowed to have malice to that and the like ever since ) to think it necessary to throw this piece of heaven out of the church . sect 32 3. for the doxology so constantly annexed to many parts of our service , in these words , ( wherein the people either are to begin or answer ) glory be to the father , &c. it is an ancient piece of very great consideration , the former versicle of it being , at 't is affirmed by good authorities , composed by the first councell of nice , and appointed by them to be used in the church , as a lesser creed , or confession of the trinity , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , consubstantiality of the sonne and holy ghost , with the father ( at which it hath therefore antiently been the custome to stand up ; confession of god , being a praising of him ( as the word in other languages imports ) to which therefore that posture is most due ) which may well passe for no fable , because 't is cleare , that soon after that time , flavianus sang it aloud in the church of antioch , as appears by * zozomen , and * theodoret , ( and if we may believe * nicephorus , st. chrysostome joyn'd with him in it ; ) of this philostorgius the arrian historiographer tells us , an. 348. flavianus having gotten a congregation of monkes together , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was the first that began that forme of doxology , others using that other forme of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory to the father , by the sonne , in the holy ghost , making the son inferiour to the father , and the holy ghost to the sonne , as eunomius and eudoxius did , which it seems philostorgius himself most approv'd of , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith his epitomator of him ) others ( not as gotofred mends his copy , and reads it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but as the oxford manuscript ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , glory to the father , and the son in the holy ghost . these two severall forms , and some say a third [ in the sonne and the holy ghost ] were it seemes proposed against athanasius in the councell of antioch , an. dom. 341. and by men of severall perswasions used in the church of antioch , as a character , by which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they exprest their severall opinions , saith zozomen , l. 3. c. 19. and l. 4. 27. & by so doing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every one applyed the psalme or hymne ( to the end of which , as now with us , it was , it seems , then annext ) to his opinion . in which narration of philostorgius , we have no reason to suspect any-thing , but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that flavianus was the first that sang it , wherein his favour to the arians might make him partiall , or the truth might be , he was the first that sang it at antioch , for there athanasius was in a councell condemn'd , and so still the forme might in other places be used more antiently . this first verse being on this occasion brought into the church as a testimony , and pillar of the catholick verity against the arians , and annext by ancient custome to the end of the psalmes in the liturgy , st. jerome or some body before him , being moved by the noise of the macedonians ( who accepted against that part of it concerning the holy ghost , affirming that that doctrine of the divinity of the holy ghost was novell ) is said to have beene the author of adding the other verse or line to the former , in opposition to them , as it was in the beginning , &c. to signifie this to be the ancient catholick , no new private doctrine or opinion ; and yet that it was very near , if not as ancient as the former , may be guest by what theodoret , l. 2. c. 24. saith of leontius bishop of antioch , that he was wont to say to himselfe the arrian doxology so softly , that no word could be heard by him that stood next , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever and ever , ( the close of the second line ) and this saith he , while flavianus , who opposed him , was a lay-man . and if this be a time wherein such formes as these , ( which besides giving glory to god , do secure and defend the catholick doctrine of the trinity , against all antient or moderne arrians , and macedonians ) are necessarily to be cast out , as hinderances to growth and edification , sure the design is only to plant heresies in the church ( to which alone that may prove impediment ) but nothing else . sect 33 having said this , 't will not be needfull to adde concerning the fourth head , more then only the acknowledgement of my wonder and astonishment , why the same calamity and tempest that carried away this lesser creed , should also be able to raise so fierce a torrent , as to drive and hurry with it the three larger creeds also , especially that not only of the nicene fathers , but of the apostles themselves ; against the matter of which i have not heard , that the presbyterians have any objection , and sure the beads-mans divinity , that turnes the creed into a prayer , hath not only concluded the use of it to be a stinting of the spirit . what the effect of this part of reformation is likely to be , will not be hard to divine , even barbarisme and atheisme within a while , the turning god and christ , and all the articles of the creed out of mens braines also , and not ( as yet it is ) only out of their hearts ; what is the necessity of doing it , will not so easily be resolved even by him that hath imbibed the assemblers principles , unlesse it be to gratify the separatists , who are profest denyers of one article , that of the holy catholick church , resolving the end and the effect of the holy ghost's descent to have been only to constitute particular congregations , and none else . as for the great patterne of the presbyterians , the practise of geneva or scotland , that appears by knox's common prayer-book , to have allowed a set forme of confession of faith , and designed it , for the publick use as the first thing in that book of prayers , though the truth is , the apostles , or other ancient creeds being set aside , one of the geneva forming is fain to supply the place of them , which yet by the setting the severall parts of the apostles creed in the margent , both there and in the order of baptisme , appeares rather to be an interpretation of it , and so still the separatists must be the onely men in the church fit to be considered , or else apparently there is no such politicall necessity of this neither . sect 34 for the fifth thing , the so frequent repetition of the lords prayer , and prayers for the king in our service , this account may be briefly given of it . for the former , that in our common prayer-book , there be severall services for severall occasions , of the sacraments , &c. for severall dayes , as the letany ; for severall times in the day , not only morning and euening , but one part to be said earlier in the morning , and then toward noone a returne to another part , ( as the antient primitives had three services in a forenoone . 1. that for the catechumeni , consisting of prayers , psalmes , and readings ; then a 2. for the penitents , such as our letany ; and a 3. for the fideles , the faithfull , our communion service , ) and even that which is assigned to one time so discontinued by psalmes , and hymnes , and lessons , that it becomes in a manner two services , clearly two times of prayer . now our saviour commanding , when you pray , say our father ; we have accordingly so assigned it , to be once repeated in every such part of service , and i remember to have heard one of the gravest and most reverend men of the assembly , being asked his opinion about the use of the lords prayer , to have answer'd to this purpose , god forbid that i should ever be upon my knees in prayer , and rise up without adding christs forme to my imperfect petitions . and whereas this directory is so bountifull , as to recommend this prayer to be used in the prayers of the church , and yet so wary as but to recommend it , it is thereby confest that it is lawfull to retain a set forme , ( for that is surely so , and then the often using of a lawfull thing will not make it unlawfull ) but withall that christs command in points of his service shall no more oblige to obedience , then the commands of men , for if it did , this would be more then recommended . and now why that which may , say they , commendably ( must , say we , necessarily in obedience to christ ) be used in the prayers of the church , and being repeated oftner then once , shall be usefull to him who was not come at the first saying , or may be said more attentively by him who had before been too negligent , should be necessary to be used but once , when all mens zeale or understanding of so divine a forme or perhaps presence at that part of the service , shall not necessarily go along with it , i leave to more subtile divines to instruct us . this i am sure of , that god hath made a peculiar promise to importunity in prayer , to a coming often to him on the same errand , and luk. 18. 5. by a phrase in the parable seems to say , that he that comes oft to god in this manner , will at length force him to shame , if he do not grant his petition , for that is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and from thence the fathers use a bold phrase in their liturgies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i put thee to shame , i. e. importune thee , basil . in liturg. and in the psaltery of the greek church , which hath many prayers mixt with it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlesse thy owne goodnesse put thee to shame , &c. now that this will not be subject to the censure of vain repetitions , mat. 6. 7. which is the onely exception made against it , ( if the example of david , psal . 136. be not sufficient to authorize the repeating any forme often , which is as faultlesse as that was ) might largely be evidenced , 1. by the nature of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there used , which both hesychius and suidas apply to an other matter , and explain it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , long , idle , unseasonable formes , such as battus used in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his long-winded hymnes so full of tautologies , which munster therefore rendreth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not multiply words , unprofitably or unseasonably , 2. by the customes of the heathens which christ there referres to [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , use not , &c. as the heathens ] and which are evident in their writers , especially their tragedians ; where 't is plain , that their manner was to sound , or chant , for many houres together , some few empty words to the honour of their gods , such the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their bacchannals , from the noise of which they were call'd evantes ; such in sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and especially in the virgins chorus of aeschylus's tragedy , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . where there are near an hundred verses , made up of meer tautologies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and an enumeration of the severall names of the gods with unsignificant noyses added to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and within two verses the same again , and much more of the same stile . two notable examples of this heathenish custome ; the scripture affords us one , 1 king. 18. 26. where the prophets of baal from morning till noon , cry o baal , hear us , and it followes , they cryed with a loud voyce , and cut themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to their custome or rites ( that loud crying the same words so long together , was as much a heathenish rite , as the cutting of themselves . ) the other of the ephesians , act. 19. 34. who are affirm'd to have cryed with one voice for two houres space , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , great is diana of the ephesians , and 3. by the designed end that christ observes of that heathen custome , 1. that they may be heard by that long noyse , for which elius scoffes them , 1 king. 18 , 27. cry aloud , perhaps your god is a talking , or a pursuing , &c. 2. that their petitions may be more intelligible to their gods , to which christ opposes , your heavenly father knoweth what you have need of , and so needs not your tautologies to explain them to him . much more might be said for the explaining of that mistaken place , but that it would seem unnecessary to this matter , the exception being so causelesse , that the vindication would passe for an extravagance . sect 35 of the prayers for the king , the account will not bee much unlike , st. paul commands that prayers , and supplications , and intercessions , and thanksgivings be made for kings , &c. 1 tim. 2. 1 , 2. where though the mention of those severall sorts of prayers , signified by those foure words , might be matter of apology , for the making severall addresses to god for kings in one service , supposing them proportion'd to those sorts in that text , yet have we distributed the frequent prayers for him into the severall services , one solemne prayer for him , in the ordinary daily service , ( and only a versicle before as it were prooemiall to it ) another in the letany , another after the commandements ( of which though our book hath two formes together , yet both the rubrick and custome , gives us authority to interpret , it was not meant that both should be said at once , but either of the two chosen by the minister , ) another before the communion , where the necessity of the matter , being designed for the church militant , makes it more then seasonable to descend to our particular church , and the king the supreame of it ; just as herodotus relates the custome of the persians , l. 1. p. 52. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pray for all the persians , peculiarly for the king. to this practice of ours so grounded in the apostle , we shall adde , 1. the reward promised ( by the apostles intimation ) to such prayers ( if not , as i conceive , by those words , that we may live a peaceable and quiet life , &c. that peaceable and quiet life , of all blessings the greatest , seeming to be a benefit or donative promised to the faithfull discharge of that duty , of praying , and supplicating , and interceding and giving thankes for kings , yet certainly somewhat else ) in that high declaration made concerning it in the next words , for this is good and acceptable before good our saviour , whose acceptation is reward sufficient to any action , and yet who never accepts but rewards also . 2. the practice of the antient christians , set down by tertull. sacrificamus pro salute imperatoris pura prece , our prayers are sent up a pure sacrifice for the prosperity of the emperor , and that quoties conveniebant , in another place , at every meeting or service of the church , & precantes semper pro omnibus imperatoribus , vitam prolixam , imperium securum , domum tutam , exercitus fortes , senatum fidelem , populum probum , orbem quietum , quaecunque hominis & casaris vota sunt , praying alwaies for the emperours , and begging of god for them , long life , secure reigne , the safety of his house , couragious armies , a faithfull senate , a good people , a quiet world , all those severalls , ( which would make up more prayers then our book hath assigned ) all that either as man or king they can stand in need of ; and so athenagoras and others to the same purpose , especially when they have occasion to justifie the fidelity of christians to their unchristian emperours , having no surer evidence to give of that , then the frequency of their prayers for them , which they which thinke necessary to abbridge , or supercede , must give us leave by that indication to judge of somewhat else , by occasion of that to pick to observe their other demonstrations of disloyalty to those that are set over them by god ; and to any that are not guilty of that crime , nor yet of another , of thinking all length of the publike service unsupportable , i shall refer it to be judged , whether it be necessary , that the king be prayed for in the church , no oftner then there is a sermon there . sect 36 6. the communion of saints ( which if it were no article in our creed , ought yet to be laid up , as one of the christians tasks or duties ) consists in that mutuall exchange of charity and all seasonable effects of it , between all parts of the church , that triumphant in heaven , christ and the saints there , and this on earth militant ; which he that disclaimes , by that one act of insolence , casts off one of the noblest priviledges , of which this earth is capable , to be a fellow-citizen with the saints , and a ●llow-member with christ himselfe . the effects of this charity on their parts is , in christ intercession , and in the saints suffrages , and daily prayers to god for us , but on our part thankesgivings and commemorations , which 't is apparent the primitive christians used , very early solemnizing the day of christs resurrection , &c. and rehearsing the names of the saints out of their dipticks , in time of the offertory before the sacrament ; besides this so solemne a christian duty , another act of charity there is , which the church owes to her living sonnes , the educating them in the presence of good examples , and setting a remarke of honour on all which have lived christianly , especially have died in testimony of the truth of that profession ; and again , a great part of the new testament , being story of the lives of christ and his apostles , ( and the rest but doctrine agreeable to what those lives expressed ) it must needs be an excellent compendium of that book , and a most usefull way of infusing it into the understanding , and preserving it in the memory of the people , to assigne proper portions of scripture in lessons , epistles , and gospells to every day , every sunday , every festivall in the year ( which are none in our church , but for the remembrance of christ , and the scripture-saints ) to infuse by those degrees all necessary christian knowledge , and duties into us , the use of which to the ignorant is so great , that it may well be feared , that when the festivalls , and solemnities for the birth of christ , and his other famous passages of life and death , and resurrection and ascension , and mission of the holy ghost , and the lessons , gospells ( and collects ) and sermons upon them , be turn'd out of the church , together with the creeds also , 't will not be in the power of weekly sermons on some head of religion , to keep up the knowledge of christ in mens hearts , a thing it seems observ'd by the casuists , who use to make the number of those things that are necessariò credenda , necessary to be beleeved , no more , then the festivalls of christ make known to men , and sure by antient fathers whose preaching was generally on the gospells for the day ; as appears by their sermons de tempore , and their postils . to all these ends are all these festivals , and these services designed by the church , ( and to no other that is capable of any the least brand of novell or superstitious ) and till all this antidote shall be demonstrated to be turn'd poyson , all these wholesome designes , to be perfectly noxious , till ill or no examples , uncharitablenesse , schismaticall cutting ourselves off from being fellow-members with the saints , and even with christ our head , till ingratitude , ignorance , and atheisme it selfe , be canonized for christian and saint-like , and the onely things tending to edification in a church , there will hardly appeare any so much as politick necessity to turn these out of it . sect 37 7. for the reading of the commandements , and prayer before , and the responses after each of them , though it be not antiently found in the church , as a part of the service , ( but only retain'd in the catechisme ) till king edwards second liturgy , ( and therefore sure no charge of popery to be affixt on it ) yet seemeth it to me a very profitable part of devotion , being made use of as it ought . the priest after a premised prayer for grace to love and keep gods commandements , is appointed to stand and read every of the commandements distinctly to the people , as a kind of moses , bringing them from god to them ; these are they to receive in the humblest affection of heart , and posture of body , as means to try and examine themselves , and to humble themselves in a sense of their severall failings , and thereupon implore ( every one for himselfe , and for others , even for the whole kingdome ) first gods mercy for pardon for all that hath been committed against the letter of each commandement , or what ever christ and the gospell hath set down under any , or reducible to any of those heads . 2. grace to performe for the time to come , what ever may be acceptable to christ in that particular . this being thus distinctly and leasurely done to each particular precept , the heart enlarging to every particular under that , proves an excellent forme of confession of sinnes , and of resolution ( and prayer for strength ) to forsake them . and let me tell you , were gods pardon thus fervently and often called for by each humble soule in a kingdome , for every mans personall , and the whole kingdomes nationall sins , the atheisme speculative and practicall , the impiety , infidelity , want of love and fear , and worship of god. &c. in the first commandement , and so throughout all the rest , and the grace of god , to worke all the contrary graces in every heart , in the heart of the whole kingdome ; as humbly and heartily invoked , the benefit would certainly be so great , and so illustrious , that none but satan , who is to be dethroned , and part with his kingdome by that meanes , would ever deem it necessary to cast out this part of service , and have nothing at all in exchange for it . 8. for the order of the offertory , it must first be observed , that in the primitive apostolick church , the offertory was a considerable part of the action , in the administring and receiving the sacrament ; the manner of it was thus . at their meetings for divine service , every man as he was able brought something along with him , bread , or wine , the fruits of the season , &c. of this , part was used for the sacrament , the rest kept to furnish a common table for all the brethren ( and therefore in ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to celebrate the feast , is to administer that sacrament , being joyn'd there with the mention of baptisme ) rich and poor to eate together , no one taking precedence of other , or challenging a greater part to himselfe , by reason of his bringing more ; this is discernible in saint pauls words , chiding the corinthians for their defaults in this matter , 1 cor. 11. 21. every man , saith he , takes and eats before another his owne supper , ( i. e. ) the rich that brought more , eats that which he brought , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if he were at home eating his own private meale , without respect to the nature of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were a common meale for all , and so while one is filled to the full , some others have little or nothing to eat , which is the meaning of that which followes , one is hungry , and another is drunken ; after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ceased , and the bringing of the fruits of the season , which were as a kind of first-fruit offering , was out-dated , whether by canon of the church , or by contrary custome , this manner was still continued , that every receiver brought somewhat with him to offer , particularly bread , and wine mixt with water . justin. mart. apol. 2. p. 97. sets down the manner of it clearly in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the bread and the wine of the brethren , i. e. communicants , is brought to the priest or prefect , ( not as the latine interpreter reads praefecto fratrum ) as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were to be joyn'd with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which belongs to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and he receiving it , gives laud and praise unto god , in the name of the sonne and the holy ghost , and all the people joyne in the amen , then do the deacons distribute that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bread , over which he hath thus given thankes , and then , saith he , over and above , the richer sort , and every one as he shall think good contributes , and that which is so raised , is left with the priest , who out of that stock succours the orphan and widow , and becomes a common provider for all that are in want . this clearly distinguisheth two parts of the offertory , one designed for the use of all the faithfull in the sacrament , another reserved for the use of the poore ; the former called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , oblations , in the councell of laodicea , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that of gangra , and proportionably , the repository for the first called sacrarium in the fourth councell of carthage , can. 93. ( and by passidonius in the life of st. augustine , sacritarium unde altari necessaria inseruntur , where those things are laid , and from whence fetcht which are necessary to the altar ) the other gazophylacium or treasury , the first st. cyprian calls sacrificia , sacrifices , the second eleemosynae , almes , l. de op . & eleem. parallell to those which we find both together mentioned , act. 24. 17. i came to bring almes to my nation and offerings . this , saith justin martyr , is our chrestian sacrifice , which will more appeare to him that considers that the feasting of the people , their partaking of the sacrifice , having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was alwaies annexed to sacrifices , both among jewes and heathens , which the apostle calls partaking of the altar , and consequently that the sacrifice , and the feast together , the sacrifice in the offertory , the feast in the eating and drinking there , do compleate and make up the whole businesse of this sacrament , as farre as the people are concerned in it ; and all this blest by the priest , and god blest and praised by priest and people , and so the title of eucharist belongs to it . thus , after justin irenaeus . the offertory of the christians is accounted a pure sacrifice with god , as when st. paul , saith he , mentions the acts of the philippians liberality , he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an acceptable sacrifice ( and so heb. 3. 16. to doe good and to communicate forget not , such acts of liberality to those that want , for with such sacrifices god is well pleased ) and presently defines what this sacrifice was , primitiaecarum quae sunt ejus creaturarum , the first fruits of gods creatures . so tertullian , modicam unusquisque stipem menstruâ die adponit , every one brings somewhat every month , just parallell to our offertory at monthly communions ; much more might be said of this out of ancient constitutions and canons , if 't were not for my desire of brevity . effectually st. cyprian , locuples & dives es , & dominicam celebrare te credis , & corbonam non respicis , qui in dominicum sine sacrificio venis , qui partem de sacrificio quod pauper obtulit , sumis ? art thou rich , and thinkest thou receivest as thou oughtest , and respectest not the corban , feedest on the poore mens sacrifice , and bringest none thy selfe ? and saint augustine to the same purpose ; and 't is worth observing that many authorities , which the papists produce for the externall sacrifice of the body of christ in the masse , are but the detortion and disguising of those places which belong to the offertory of the people , and in the canon of the masse that prayer which is used for the offering up of christ , ( larded with so many crosses ) plainly betrayes it selfe to have been first instituted by relation to these guifts and oblations , as appears by the mention of abels sacrifice , and melchizedecks offering ( that of abels the fruit of the earth , mechizedecks a present onely of bread and wine to abraham ) and the per quem haec omnia semper bona creas ( by whom thou createst all these good things ) which belongs evidently to the fruits of the earth , but is by them now most ridiculously applyed to the body of christ . i have beene thus large in shewing the originall of the offertory , because it hath in all ages been counted a speciall part of divine worship , the third part of the christian holocaust , saith aquinas , 2a . 2ae . q. 85. art . 3. ad . 2. the observation of which is yet alive in our liturgy ( i would it had a more chearfull universall reception in our practice ) especially if that be true which honorius saith , that instead of the ancient oblation of bread and wine , the offering of money was by consent receiv'd into the church in memory of the pence in judas's sayle . now that this offering of christians to god for pious and charitable uses , designed to them who are his proxyes and deputy-receivers , may be the more liberally and withall more solemnly performed , many portions of scripture are by the liturgy designed to be read to stirre up and quicken this bounty , and those of three sorts , some belonging to good works in generall , others to almes-deeds , others to oblatious , and when it is received and brought to the priest , he humbly prayes god to accept those almes , and this is it which i call the service of the offertory , so valued and esteemed among all antients , but wholly omitted in this directory ( only a casuall naming of a collection for the poore by way of sage caution , that it be so order'd , that no part of the publike worship be thereby hindred ) upon what grounds of policy or pretence of necessity , i know not , unlesse out of that great fear , lest works of charity ( which the apostle calls an acceptable sacrifice , and with which god is well pleased ) should passe for any part of the service or worship of god , which after praying to him is an act that hath the greatest remark , and highest character set upon it , and when it is thus in the offertory , is accounted as pars cultûs , a part of worship , say the schoole-men . and beside , where it is used , as it ought , proves of excellent benefit ( when prudent faithfull officers have the dispensing of it ) toward the supplying and preventing the wants of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the minister is thereby enabled to be the guardian of all that are in want , saith justin . m. apol. 2. and sure necessity hath little or no law or reason in it , when the rejecting of such customes as these proves the only necessary . sect 39 9. for private baptisme , that which our liturgy prescribes is , that all possible care be taken , that all children that are to be baptized , be brought to church , and not without great cause and necessity baptized at home in their houses . and yet when great need shall compell them so to do , then an order of administring it is prescribed , such as in case the child dye , it may not be deprived of the sacrament , and in case it live , it may as publikely be presented , and with prayer received into the church , and pronounced to be baptized already , which is equivalent , as if it had been baptized in the publick . the clear confest ground of this practice is the desire of the church not to be wanting to any the meanest creature , in allowing it that which christ hath given it right to , and to encourage and satisfie the charitable desires of parents , which in danger of instant death require it for them . this ground seems clearly to be acknowledg'd by the compilers of this directory , pag. 41. where 't is affirmed , that the posterity of the faithfull borne within the church , have by their birth ( not by their living to the next lords day , or till they can be brought to church ) interest in the covenant and right to the seale of it , ( which sure is baptisme ) and then what necessity there is , that they that are acknowledg'd to have right to that seale , should yet not be permitted to have it , ( as in case private baptisme be excluded , some of them infallibly shall not ) i professe my understanding too short to reach ; and as ignorant i must confesse to be also , why , when they come to the congregation , it should be utterly unlawfull for them to be baptized in the place where fonts have hitherto been placed , i. e. near the door of the church , as the directory appoints ; a new scandalous piece it seems of popery , and superstition , ( which is as dangerous as private baptisme , and therefore with it together forbidden ) and yet very ancient , and farre from any superstitious intent ; baptisme being at first in any convenient pond or river , as the gospell , and after that just . martyr tells us , and is noted by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is literally , to dope over head in the water , and by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a swimming or diving place , by which the fathers expresse the font. but when churches were built , then there was an erection also of baptisteria , at first without , but after within the churches , and those placed neare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or porch of the church , on no other design undoubtedly , then to signifie the sacrament there celebrated to be a rite of initiation , or entrance into the church , ( as the chancell or upper part of the church was assigned unto the other sacrament to signifie it to belong to those only that were come to some perfection ) against which 't is not possible any thing should be objected of unfitnesse , but that the ministers voyce will not in some churches so easily be heard by the whole congregation , which if it may not be helpt , by raising his voyce at that time , will not yet infuse any popery or superstition into it the charge that is here so heavily laid on it , ( as well as that of unfitnesse ) of which if it be guilty , superstition is become a strange ubiquitary , ready to fly and affixe it selfe to any thing they will have it , and shall as justly be fast'ned by me on their negative , or prohibition of baptisme in that place [ it is not to be administred in the places where fonts , &c. ] as upon our positive appointing it . for sure if a significant rite , or designation of place , &c. without any other guilt , then that it is so , be superstitious , an unsignificant interdiction of it will be as much ; and if the positive superstition be to be condemned , the negative must be so also . sect 40 10. for the prescript forme of catechisme , it is placed by our church in our liturgy , and as fit to be placed there as any directions for preaching can be in theirs , ( which takes up so great a part in their religion , and consequently in their directory ) the previous instruction of youth being so much more necessary then that , as a foundation is then any part of the superstructure , that being necessary to the end only , but this over and above necessary to make capable of the other necessary . of this particular catechisme i might say somewhat , which would be worthy to be observed in these times , how much christian prudence the church hath shewed in it , in setting down for all to learn , only those few things which are necessary to the plainest and meanest for the direction of christian faith and practice ; and if we would all keep our selves within that moderation , and propose no larger catalogue of credenda to be believ'd by all then the apostles creed , as 't is explain'd in our catechisme , doth propose , and lay the greater weight upon consideration and performance of the vow of baptisme , and all the commands of god as they are explained ( and so the obligation , to obedience enlarged ) by christ , and then only adde the explication of the nature and use of the sacraments in those most commodious and intelligible expressions ( and none other ) which are there set down , i should be confident there would be lesse hating and damning one another ( which is most ordinarily for opinions ) more piety and charity , and so true christianity among christians and protestants , then hitherto hath been met with . but seeing , though this be fit to be said , yet 't is unnecessary in this place , this catechisme being not put in ballance with any other way of instructing youth in the directory , but only sold or cast away for nought , and no money , nothing taken or offered in exchange for it , i am superseded from this , and only left to wonder why ca●echizing of children in the faith and knowledge of their vowed duty , ( which i hope is no stinting of their spirits ) should be one of those burthens which 't is so necessary should be thrown off , and not so much as consider'd in this directory . sect 41 11. for confirmation , which ( being a thing wherein the bishop is a party , will , i must expect , be matter of some envy and odium but to name it , and ) being so long and so scandalously neglected in this kingdome ( though the rule have also been severe and carefull in requiring it ) will now not so easily be digested , having those vulgar prejudices against it , yet must i most solemnly professe my opinion of it , that it is a most antient christian custome , tending very much to edification . which i shall make good by giving you this view of the manner of it . it is this , that every rector of any parish , or curate of charge , should by a familiar way of catechizing instruct the youth of both sexes within his cure in the principles of religion , so farre , that every one of them before the usuall time of coming to the lords supper , should be able to understand the particulars of the vow made in baptisme for the credenda and facienda , yea and fugienda also , what must be believed , what done , and what forsaken ; and be able to give an intelligent account of every one of these , which being done , every such child so prepared , ought to be brought to the bishop for confirmation . wherein the intent is , that every such child attain'd to years of understanding shall singly and solemnly before god , the bishop and the whole congregation , with his own mouth , and his own consent , take upon himselfe the obligation to that , which his godfathers and godmothers in baptisme promised in his name , and before all those reverend witnesses , make a firme publick renew'd promise , that by gods helpe he will faithfully endeavour to discharge that obligation in every point of it , and persevere in it all the daies of his life . which resolution and promise so heightned with all those solemnities , will in any reason have a mighty impression on the child , and an influence on his actions for ever after . and this being thus performed by him , the bishop shall severally impose his hands upon every such child ( a ceremony used to this purpose by christ himselfe ) and blesse , and pray for him , that now that the temptations of sinne , begin more strongly , in respect of his age to assault him , he may receive grace and strength against all such temptations or assaults , by way of prevention and speciall assistance , without which obtained by prayer from god , he will never be able to do it . this is the summe of confirmation , and were it rightly observed ( and no man admitted to the lords supper , that had not thus taken the baptisme-bond from the sureties into his owne name , and no man after that suffered to continue in the church , which brake it wilfully , but turn'd out of those sacred coutts , by the power of the keyes in excommunication ) it would certainely prove , by the blessing of god there begged , a most effectuall means to keep men , at least within some tearmes of christian civility , from falling into open enormous sins ; and that the defaming and casting out of this so blamelesse gainfull order should be necessary or usefull to any policy , save only to defend the devill from so great a blow , and to susteine and uphold his kingdome , i never had yet any temptation or motive to suspect or imagine . instead of considering any objections of the adversary , against this piece , whether of apostolicall or ecclesiasticall discipline ( which i never heard with any colour produced ) i shall rather expresse my most passionate wish unto my friends , those who sincerely wish the good of this nationall church , that they will endeavour their utmost to revive these meanes of regaining the purity and exemplary lives of all its members , when god by restoring our peace shall open a doore for it . sect 42 12. for the solemnities of buriall , as they are certainly uselesse to them who are dead , so are they not designed by us but to the benefit of the living in lessons and prayers upon those occasions , as also for the freeing us from the imputation of rudenesse and uncivility ( which christianity teaches no body ) to those bodies which shall have their parts in the resurrection , and to their memories , which the obligation of kindred , friendship , at least the common band of christianity , make pretious to us ; and that it should be necessary , and tend to edification , not to pray such seasonable prayers , heare , and impresse upon our hearts such seasonable lessons , ( at a time when they are exemplified before our eyes , and our hearts being softned with mourning , are become more malleable ) to performe such laudable christian civilities , only for fear we should ( not pray but ) be thought to pray to or for them , over whom , or near whose hearse , or by or toward whom we thus pray , ( which that we do not , our prayers that then we use , are ready to testify ) is another unreasonable , able to evidence the power of prejudice and faction to any that is not sufficiently convinced of it . sect 43 13. for that of thankesgiving after childbirth , as it may be acknowledged , to be taken up in proportion to , or imitation of purification among the jewes , so is it not thereby lyable to any charge of evill ; for herein is a merveilous mistake among men , to think that because the continuing of circumcision was so forbidden by st. paul gal. 5. 2. therefore it should be unlawfull for any christian church , to institute any usage which had ever been commanded the jewes . for the reasons which made the retaining of circumcision so dangerous , will not be of any force against other customes of the jewes , as 1. that it was prest by the judaizing christians , as necessary to justification , gal. 5. 4. which is in effect the disclaiming of christ or of any profit v. 2. or effect v. 4. by him , a falling from grace , and renouncing the gospell , 2. that it was contrary to that liberty or manumission from the judaicall law which christ had purchased , v. 13. to have circumcision imposed as a law of gods still obligatory , when christ by his death hath cancelled it . 3. that some carnall professors , which thought by this meanes to escape the opposition , and persecution ; which then followed the doctrine of christ , and profession of christianity , did much boast that they put themselves and their disciples in a course to void the crosse , c. 6. 12. which is the meaning of that , v. 13. that they may glory in your flesh , i. e. in your being circumcised , as that is by saint paul opposed to glorying in the crosse , v. 14. i. e. the persecution that followed profession of the gospell , as c. 5. 11. he mentions it as the only reason of his being persecuted , that he would not preach circumcision : agreeable to which is that of ignatius in ep. ad magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. if we till now live according to the law of the jewes and circumcision of the flesh , we deny that we have received grace , for the divinest prophets lived according to jesus christ , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for doing so were persecuted : which they that desired to avoid , and therefore would be circumcised , or preach circumcision , those are the men saint paul so quarrels with , as those that would not suffer for christs sake , that were not much in love with that crosse of his . to which a fourth reason may also be added , that many of the ceremonies of the law did presignifie the future messias , and the teaching the necessity of such observances as not yet abolisht , is the professing christ not to be the messias . all which notwithstanding , it still remaines very possible , that a rite formerly commanded the jewes , not as significative of the future messias , but as decent in the worship of god , without any depending on it for justification , without any opinion that the jewish law obliges us , and without any feare of being persecuted by the jewes , or consequent compliance with them , may now be prescribed by the christian church , meerely as a humane institution , judging that decent or usefull now which was so then , and in this case , if nothing else can be objected against it , save only that god once thought fit to prescribe it to his owne people , there will be little fear of danger in , or fault to be found with any such usage . for it is an ordinary observation which paulus fagius in his notes on the targum ( a most learned protestant ) first suggested to me , that many of the jewish ceremonies were imitated by christ himselfe under the gospell . i might shew it you in the apostles , who were answerable to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the missi or messengers among the jewes , and were by christ our high-priest sent abroad to all nations to bring in ( that peculium , which of all others he counted most his due , having paid so deare for it ) sinners to their saviour , as they were among the jewes , sent by the high-priest to fetch in the dues to the temple . so also the imposition of hands , a forme of benediction among the jewes , as antient as jacob himselfe , gen. 48. 14. in blessing josephs sonnes , and is often used by christ to that same purpose . and even the two sacraments are of this nature , baptisme related to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , washings used by them at the initiating or admitting of proselytes , and christs taking bread , and giving thanks , &c. after supper ( wherein the other sacrament was first instituted ) was directly the postcoenium among the jewes , not a peculiar part of the passeover feast , but a ceremony after all feasts , very usuall among them . so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the assemblies civill or sacred among the jewes , is made use of to signifie the christian church , which christ was to gather together . so the lords day , one day in seven , proportionable to their sabbath . so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , elders among the jewes , are brought by the apostles to signifie an order in the church , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , colleges of many of them together , called by ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sacred societies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , counsellors and assistants of the bishops , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in ep. ad trall : are parallell to the sanhedrim , or councell of elders that were joyned to moses in his government , to facilitate the burthen to him . the same may be said of the deacons which were an imitation of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the treasurer or steward among them , and consequently the place , where the goods which they were to distribute were kept , is parallell to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the treasury , and so the bishop also , saith grotius , is a transcript of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head of the congregation . and the patriarchs among christians are taken from the heads of the tribes among them , called ordinarily by the 72 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in the new testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . adde unto these the christian censure of excommunication answerable to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( whether it were from sacred or onely from civill assemblies among them , it matters little , for the civill among them may be accommodated to ecclesiasticall among christians , as in some of the fore-mentioned is acknowledged , and as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies primarily any kind of assembly , and is so taken , matth. 6. 5. is appropriated to a place of divine worship in other places ) and the severall degrees of it in the christian church , answerable to their niddui , cherem , and schammatha ; and so for absolution also . all this i have said , and might adde much more to make the demand appear no unreasonable one , that it may be lawfull for the church to use a custome , which hath some resemblance of some ceremony in force antiently among the jewes , viz. that of the purification of women in our churching . which objection being removed there will remain no other , and then that it should be simply unlawfull or unedifying , to take notice of the deliverance of each woman , or to pay acknowledgement to god for it , and necessary to set up such schooles of ingratitude in the church , is more then ingenuous nature will suffer any christian to believe , upon the bare authority of these assemblers . sect 44 14. the communion of the sick , if it be superstition and popery also , ( as sure is implyed by the no mention of it at the visitation of the sick in the directory ) 't is sure of a very long standing in the church ; the canons of the councells about the lapsi and excommunicate , that generally take care that they should have the peace of the church in extremis ( answerable to our absolution at that time ) and if with expressions of penitent hearts they desire it , the sacrament also , are evidences so clear of this custome , that i shall not need produce any testimonies ; those that are moved with the practice of antiquity being sufficiently furnisht with them ; if any man be unsatisfied in this , let him read the famous story of the dying serapion in eusebius , l. 6. c. 36. and that it should be necessary to the edification of that church , that this viaticum , ( as the fathers call'd it ) should be denyed every hungring and thirsting traveller at that time , when it might yeeld him most comfort , and our charity most inclines us to allow it him , nay that the church should be thought to suffer by that in any eminent manner ( if it were ill ) which is done privately only to some particular , ( and order taken that all publikely should be warned to receive the communion frequently in the church , and so not want it on the bed , or trouble the minister then for it ) and consequently the church perhaps never hear of it , this is againe a new kind of necessity , to be fetcht from some under-ground fundamentall lawes of i know not whose laying , that the christian church never heard of till these times . sect 45 15. as for the service of the commination , fitted for the first day of lent , which by denuntiations against particular sins under the law , ( appointed to be read to , and attested by the people , with an amen of acknowledgement , that every such offendor is by the law cursed , not of prayer that he may be so dealt with in gods justice ) is designed to bring men to humiliation and contrition for sinne , the speciall duty of that day and the ensuing season , and closeth with most affectionate prayers for such penitents ; it is matter of some panick senselesse feares to some ignorant men ( which are very tender and passionate friends to their beloved sinnes , and dare not subscribe to the condemnation of them ) but very usefull to awake even those and all others out of this security , as a feaver to cure the lethargick to kindle a fire about mens eares , that they may see their danger , and make out to the use of all christian means of repentance and devotion , and laying hold on christ to avert it ; and if such a bug-beare as that of being thought to curse our selves and friends in the saying amen to the threatnings ( which will be true to all impenitents whether we say amen or no ) be sufficient to exorcize such an exorcist , to cast out of the church such a powerfull means of bringing sinners to repentance , or if bare prejudice of the assemblers without either hearing or objecting against it , be enough to make it necessary to be left out of our service , the divell will never be in danger from his enemies , as long as he may have but the spell of the directory to put them thus to flight for him . lastly , for the observation of lent , &c. if they be consider'd in generall as fasts , there will sure be no necessity to renounce them ; the jewes had their fasts as well as feasts ( and those set publick , not only voluntary private fasts ) and not only that great day of expiation appointed by god himselfe , but occasionall ones appointed by men , and yet , when appointed , as constantly observed as that other , the fast of tbe fourth month , of the fifth , of the seventh , and of the tenth month , zach. 8. 19. and under christianity , though in the time of christs presence with the disciples , they fasted not , yet the fasting of john's disciples , nay the twice a week of the pharisees themselves , is not ( though mention'd yet ) reprehended , but implicitly approved by christ , and of his own , saith he , they should not have that immunity long , the dayes should come when the bridegroome should be taken away ( and that is ever since christs ascension ) and then shall they fast in those dayes . 't were easie to justifie this through the writings , and by the practice of the whole church of god , till these dayes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let loose , till these dayes of animosities and epicurisme , have made the usage of fasts by papists , a command to us not to use them , and concluded the abating any thing of our gluttony to be an intrenchment on our christian liberty , and both those deceits together quarrell'd all christian times of fasting out of our practice first , then out of our kalender . this being said in generall of fasting , the application of this to these fasts of the church , will be indisputably satisfactory to any , that shall but consider the occasions of each of them , of the lenten-fast , the knowne forty daies example of abstinence in christ , whereupon saith st. jerome , vnam quadragesimam sec : traditionem apostolorum , &c. jejunamus , we fast the lent according to the tradition of the apostles , and epiphanius joynes with him to make the lent fast an apostolicall tradition , and others of the antients concurring for the practice of it , if not so punctuall for the tradition ; saint basil may speake for all in hom . 2. of fasting , that there was no age nor place , but knew it , and observed it . and then i know no necessity of despising christs patterne , and apostolicall practice , unlesse it be the same which obliges to the destroying of episcopacy ( which as it is an imparity opposite to the equalitie of presbyters , is clearly deducible from both those authorities , to which it seems this yeare is resolv'd to prove fatall ; ) that so there may be at length as little imitation of christ among us , as reverence to apostles . then for rogation week , though the originall or occasion of that cannot be deduced so high , but is by historians referred to claud : mamertus bishop of vienne in france , for the averting of some judgements , which on the observation of many inauspicious accidents and prodigies were sadly feared to be approaching , yet will it not be necessary to turne the fasts , or the letanies , or the services assigned to it out of the church , as long as dangers are either present , impendent , or possible , or indeed as long as there be sinnes enough among us to abode us ill , or provoke any wrath of heaven , any judgments on us ; and when all those occasions cease , i am content those services may be laid aside also , i. e. when we meet all together in heaven . next , the ember weeks are of great antiquity in the church called the quatuor tempora in the latine fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from whence i conceive is the english ember ) in the greek , and ( beside the first institution of them for quarterly seasons of devotion , proportion'd to each part of the yeare , as the first fruits of every season , that the whole , and each division of it might be blest by it , and again beside their answerablenesse to those foure times of solemne fast mention'd among the jewes , that we christians may not be inferiour unto them in that duty ) an admirable use is assign'd to them in the church , in imitation of the apostles , act. 13. 3. by fasting and prayer , to prepare for the ordination of ministers , immediately consequent to every such week , that god would send , and furnish worthy instruments of his glory to serve him in that glorious office , and till ministers are acknowledg'd to be generally so good , that either they cannot or need not be better , till those are also grown immortall ( as the framers of this ordinance ) and so no use of care for succession , i shall suppose it not over-necessary to precipitate these out of the church of christ , but rather wish that there were in our liturgy some service appointed of lessons and prayers for this purpose , to be used constantly on the dayes of fast through those weekes . sect 47 thus have i , as briefly as i could , examined all the pretended exuberances of our liturgy , which have required it thus to be more then lanced even to a deliquium animae , to many fainting fits a long while , and at last to it 's fatall period , if our assemblers may be allowed of the jury , and this ordinance have leave to be the executioner ; and as yet to the utmost of our impartiall thoughts can we not discerne the least degree of necessity , of any the most moderate signification of the word , to own so tragicall an exit . the leafes which have been spent in this search , as it may seem unnecessarily , might perhaps have been better employed ; yet will it not be unreasonable to expect a favourable reception of them , when 't is considered , that by this meanes a farther labour is spared , there needing no farther answer to the whole body of the directory , or any part of it , when it shall thus appeare , that there was no necessity for the change , nay ( which i conceive hath all along been concluded ) that the continuance of the liturgy , unlesse some better offer or bargain were proposed to us , is still in all policy , in all secular or christian prudence most necessary . and therefore when we have considered the second particular in the ordinance , and to that annext a view of some severalls in the preface , the readers taske will be at an end , and his patience freed from the tentation of our importunity . sect 48 the second thing then in the ordinance is , that all the severals which this ordinance is set to confront , are statutes of edward the sixth , and of queen elizabeth , all which are without more adoe repealed by this ordinance ; which i mention not as new acts of boldnesse , which now we can be at leasure to declame or wonder at , but to justifie the calumniated sons of this church , who were for a long time offered up maliciously to the peoples hatred and fury , first as illegall usurpers , and adders to law , then as popishly affected , and the patterne of queen elizabeths time vouched to the confirming of this their charge , and the erection of her very picture in some churches , and solemnization of a day for her annuall remembrance , ( by those who will not now allow any saint , or even christ himselfe the like favour ) design'd to upbraid those wayes and reprove those thoughts . it seemeth now 'tis a season for these men to traverse the scene , to put off disguises , and professe openly and confidently , what 'till now they have been carefull to conceale , that their garnishing the sepulchre of queen elizabeth was no argument that they were cordially of her religion , or meant kindnesse sincerely to the queen elizabeths reformation . some seeds we know there were of the present practises transmitted hither from our neighbour disciplinarians in the dayes of q. elizabeth , and some high attempts in private zeale in hacket , and coppinger , and arthington , at one time , which when god suffered not to prosper , it was the wisedome of others to call phrensie and madnesse in those undertakers . and generally that is the difference of fate between wickednesse prospering and miscarrying , the one passeth for piety , the other for fury . i shall now not affirme , ( or judge my brethren ) but meekly aske this question , and leave every mans own conscience to answer ( not me , but ) himselfe in it sincerely , and without partiality , whether if he had lived in the dayes of q. elizabeth , and had had his present perswasions about him , and the same encouragements and grounds of hope , that he might prosper and go thorough with his designs , he would not then in the matter of religion have done just the same ; which now he hath given his vote , and taken up armes to doe . if he say , out of the uprightnesse of his heart , he would not , i shall then only aske why it is done now , what ill planet hath made that poyson now , which was then wholesome food , why q. elizabeths statutes should be now repealed , which were then so laudable ? if any intervenient provocation , or any thing else extrinsecall to the matter it selfe have made this change now necessary , this will be great injustice in the actors . or if the examples of severity in her dayes , ( the hanging of coppin and thacker , an. 1583. at s. edmundsbury , for publishing brownes book , ( saith cambden ) which ( saith stow p. 1174. ) was written against the common-prayer-book ) might then restrain those that were contrary-minded , i know no reason why the lawes by which that was done , should not still continue to restrain ; or at least why conscience should not be as powerfull , as feare . from all this i shall now take confidence to conclude , that were there not many earlier testimonies to confirme it , this one ordinance would convince the most seducible mistaker of these two sad truths . sect 49 1. that the preservation of lawes , so long and so speciously insisted on was but an artifice of designe to gaine so much either of authority to their persons , or of power and forte into their hands , as might enable them to subvert and abolish the most wholesome lawes of the kingdome , and in the mean time to accuse others falsly of that , which it was not their innocence , but their discretion , not their want of will , but of opportunity , that they were not really , and truly , and perfectly guilty of themselves , that so they most compleatly own and observe the principles by which they move , and transcribe that practice , which hath been constantly used by the presbyterians , ( wheresoever they have appear'd ) to pretend their care & zeale to liberty , that by that means they may get into power ( like absalom a passionate friend to justice , when he had an itch to be king ; or like deioces in herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his ambition of magistracy made him content to be just ) which as soon as they attain , they inclose , and tyrannically make use of to the enthralling and enslaving all others ; even lawes themselves , the only bounds and bulwarks of liberty , which alone can secure it from servitude on one side , and licentiousnesse on the other ( which very licentiousnesse is the surest way to servitude , the licentiousnesse of one implying the oppression and captivity of some other , and being it selfe in a just weighing of things the greatest * slavery as much as the mans own unruly passions are greater tyrants then lawes , or lawfull princes ) are to be levell'd in their jehu-march , to be accused and found to be at last the only guilty things , and the same calamity designed to involve the pretended enemies of lawes and the lawes themselves . sect 50 the second truth that this unhappy ordinance hath taught us , is that which a while ago had been a revelation of a mystery indeed , which would without any other auxiliary have infallibly quencht this flame ( which now like another aetna and vesuvius is gotten into the bowells of this kingdome , and is there likely to rage for ever , if it be not asswaged from heaven , or determin'd through want of matter , by having devoured all that is combustible ) but now is a petty vulgar observation , that hath no influence or impression on any man , and therfore i scarce now think it worthy the repeating ; and yet to conclude this period fairly , i shall ; 't is only this , that the framers of this ordinance , that have so long fought for the defence of the establisht protestant religion , will not now have peace , unlesse they may be allowed liberty to cast off and repeale every of those statutes , that of the second and third of edward the sixth , that of the fifth and sixth of the same king , that of the first of qu. elizabeth , that of the fifth , that of the eighth of the same queen , ( though not all at once , yet as farre as concernes the matter in hand , by which you may be assured , that the fragments of those statutes which remain yet unabolished , are but reserved for some other opportunity , as ready for a second and third sacrifice , as thus much of them was for this ) by which the protestant religion stands established in this kingdome , and in which the whole worke of reformation is consummate . and all this upon no higher pretence of reason , then only a resolution to do so , a not being advised by their divines to the contrary , and ( to countenance the weaknesse of those two motives ) a proofelesse scandalous mention , or bare naming of manifold inconveniencies , which might as reasonably be made the excuse of robbing , and murthering and damning ( as farre as an ordinance would reach ) all men but themselves , as of abolishing this liturgie . lord lay not this sinne to their charge . chap. ii. sect 1 the preface to the directory , being the oratour to perswade all men to be content with this grand and suddain change , to lay down with patience and aequanimity , all their right which they had in the venerable liturgy of the church of england , and account themselves richly rewarded , for doing so , by this new framed directory , begins speciously enough , by seeming to lay down the only reasons , why our ancestors a hundred yeares agoe , at the first reformation of religion , were not only content , but rejoyced also in the booke of common prayer , at that time set forth ; but these reasons are set down with some partiality , there being some other more weighty grounds of the reformers framing , and others rejoycing in that booke , then those negative ones which that preface mentions , viz. the perfect reformation wrought upon the former liturgy , the perfect conformity of it with , and composure out of the word of god , the excellent orders prescribed , and benefit to be reaped from the use of that booke , and the no manner of reall objection , or exception of any weight against it ; all which if they had been mentioned , as in all justice they ought , ( especially when you report not your own judgements of it , but the judgements of those rejoycers of that age , who have left upon record those reasons of their rejoycing ) this preface had soon been ended , or else proved in that first part , an answer or confutation of all that followes . but 't is the manner of men now adaies , to conceale all that may not tend to their advantage to be taken notice of , ( a practice reproached by honest cicero , in his bookes of offices of life , in the story of the alexandrian ship-man , that went to relieve rhodes , and out-going the rest of his fellowes , sold his corne at so much the more gain , by that infamous artifice , though not of lying , yet of concealing the mention of the fleet that was coming after ) and to cut off the locks of that sampson whom they mean to bind , pare and circumcise the clawes of that creature they are to combate with ; i mean to set out that cause , and those arguments at the weakest , to which they are to give satisfaction . and yet by the way , i must confesse , that even these weake arguments which they have named , are to me of some moment , as first , the redresse of many things which were vaine , erroneous , superstitious and idolatrous , which argues that all is not now involv'd under any of those titles , nor consequently to be abolisht , but further reform'd only . 2. that they which did this , were wise and pious , which they that were , would never take pains to purge that which was all drosse , their wisedome would have helpt them to discern that it was so , and their piety oblige them to reject it altogether , and not to save one hoofe , when all was due to the common slaughter . 3. that many godly and learned men rejoyced much in the liturgy , which argues that all was not to be detested ; unlesse either these men now be somewhat higher then godly or learned , of that middle sort of rationalls , that iamblichus out of aristotle speaks of , betwixt god and man , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or unlesse it be confest that many godly and learned men may be mistaken in a matter of this moment , and then these may be also mistaken at this time . sect 2 having therefore made use of that artifice , mention'd some generall slight grounds of mens approving and rejoycing in the new-formed liturgy , the composers of that preface , i mean speedily to weigh them down , with a heape of contrary sad matter , and then to leave it to the readers judgement , whether they are not his friends , thus to disabuse him , and his silly good-natur'd ancestors , that were thus slightly flatter'd into a good opinion of an inconvenient , if not mischievous liturgy . great hast is therefore made , and some arts and preparations used , to work upon the affection more then judgement of the reader , and this is done by that rhetoricall pathetick stroke [ howbeit , long and sad experience hath made it manifest ] words of some consideration and efficacy , but that they have one weak part in them , an infirmity that this age is very subject to , and to murmurers , and passionate lovers of newes and change , how irksome and tedious soever the experience of this liturgy hath been , 't is notoriously certain that it hath not been said , save only againe to those evill eyes ; but on the other side , a continuall flote and tide of joy to all true english-men , to see and observe the prosperity and flourishing of this church , in a perpetuall swelling and growth , ever since the establishing of that protestant liturgy and religion together among us , till at last ( about the time when this vast calamity brake in upon us ) it was grown to such an height , as was certainly never heard of ( or by enemies themselves affirmed at any other time to have been ) in this kingdome , or ( were it not a little like boasting , to which yet you have constrein'd us , i should adde ) in any other part of europe also for these many hundred yeares . sect 3 but what is it that this so falsely supposed sad experience hath made manifest ? why , that the liturgy used in the church of england ( notwithstanding the paines and religious intentions of the compilers of it ) hath prov'd an offence , not only to many of the godly at home , but also to the reformed churches abroad . in which words we shall not take advantage of the confession of the religious intentions of the compilers of our liturgy , which signifies the offence here spoken of in their notion of it to be acceptum , non datum , taken when it was not given ; nor 2. oppose those religious intentions to the irreligious mistakes of others , and accusations of those things which were so religiously intended ; nor 3. compare the reputations of those persons which compiled that liturgy , whether in king edwards ( cranmer , ridley , p. martyr ) or in queene elizabeths dayes ( parker , grindall , horne , whitehead , &c. ) with the members of this assembly , much lesse the intentions of them , which in the mouth of enemies is acknowledged religious , with the intentions of these , which if we may measure by their more visible enterprizes , and the covenant , in which they have associated contrary to all lawes of god and men , we shall have temptation to suspect not guilty of over-much religion , or good purpose to the government of this kingdome ; nor 4. confront the number of those that are here confest to be pleased and benefited , against those others that are said to be offended , which were argument enough for that which is established , that considering the danger of change , it ought in all reason rather to stand to please one sort , and benefit them still , then to be pull'd down to comply with the other . but we shall confine our selves to that which the objectors principally designed as a first reason for which our liturgy must be destroyed , because , forsooth , say they , it hath prov'd an offence , &c. for the thorough examining of which reason , it will be necessary to inquire into these three things . 1. what they mean by offence . 2. what truth there is in the assertion , that the liturgy hath prov'd so to the godly at home , and to the reformed churches abroad . 3. how farre that might be a reason of destroying that which proves an offence . sect 4 for the first , the word offence is an equivocall mistaken word , and by that means is many times a title of a charge or accusation , when there is no reall crime under it ; for sometimes , in our english language especially , it is taken for that which anybody is displeased or angry at , and then if the thing be not ill in it self , that anger is a causelesse anger , which he that is guilty of , must know to be a sinne , and humble himselfe before god for it , and fall into it no more , and then there need no more be said of such offences , but that he that is or hath been angry at the liturgy , must prove the liturgy to be really ill , ( which if it could be done here , the matter of offence would never have been charged on it , for that is set to supply the place of a greater accusation ) or else confesse himselfe , or those others so offended , to have sinned by such anger . but then 2. if we may guesse of the meaning of the word by the reason which is brought to prove the charge [ for not to speak , &c. ] it is set here to signifie . 1. the burthen of reading all the prayers . 2. the many unprofitable burthensome ceremonies , which hath occasion'd mischiefe by disquieting the consciences of those that could not yeeld to them , and by depriving them of the ordinances of god , which they might not enjoy without conforming or subscribing to those ceremonies . to proceed then to the second thing , what truth there in this assertion , and view it in the severalls of the proofe . sect 5 for the first of these , the burthen of reading the prayers ; if they were enough to prove the liturgy offensive , all christian vertues would be involv'd in that charge , because they have all some burthen and difficulty in them , and for this particular , seeing we speak to christians , we might hope that the service would not passe for a burthen to the godly ( who are here named ) i. e. to minds truly devout , as if it were longer then it is ; and that it may not do so , i am sure it is very prudently framed with as much variety , and as moderate length of each part , as could be imagined , and sure he that shall compare the practices , will find the burthen and length both to minister and people to be as great , by observing the prescriptions in the directory , in the shortest manner , as this that our liturgy hath designed . 3. for the many unprofitable burthensome ceremonies . every of those epithets is a calumny ; for 1. they are not many , to the people i am sure , for kneeling and standing , which are the only ceremonies in the daily service , will not make up that number ( and for the rest , there is but a superaddition of some one in each service . ) as for sitting bare , if reason it selfe will not prescribe that civility to be paid to god in the house of god , ( where without any positive precept , jacob put off his shooes from his seet ) neither doth our liturgy prescribe it . 2. they are not unprofitable , but each of them tending to advance the businesse to which they are annext , kneeling to increase our humility , and joyn the body with the soule in that duty of adoration , standing to elevate , and again to joyn with the soule in confession of god and thankesgiving , and the rest proportion'd to the businesse in hand ; and 3. if not many , nor unprofitable , then not burthensome also . as for the disquieting the consciences of many godly ministers and people , who could not yeeld to the ceremonies ; i answer , that by what hath formerly been said , and the no-objection in this directory against any such , it appears that there is no ceremony appointed in our liturgy which is improper or impertinent to the action , to which it is annext , much lesse in it self unlawfull . and then for mens consciences to be disquieted , it argues that they have not , in that manner , as they ought , desired information ; as for ministers , we know that all that have been received into that order , have voluntarily subscribed to them , and consequently have receded from their own subscription , if they have refused to conforme . and we desire to know what tender respect will be had to the consciences of those , who will submit to your directory , and afterward refuse to conforme unto it . i am sure the denuntiations which we have heard of against the dissenting brethren , about the matter of jurisdiction and censures ( and now lately concerning the depravers of your directory ) have been none of the mildest , although those are your own fellow-members , that have assisted you as affectionately in the grand cause as any , and never made themselves liable to your severity , by having once conformed to you in those particulars . and so 3. for depriving them of the ordinances of god , &c. if that were the punishment appointed for the obstinate and refractory , 't is no more then the lawes of the land appointed for their portion , and in that sure not without any example in scripture and apostolicall practice , who appointed such perverse persons to be avoided , which is a censure as high as any hath been here on such inflicted . what ordinances they were of which such men were deprived , i conceive is specified by the next words , that sundry good christians have been by means thereof kept from the lords table , which must needs referre to those that would not kneele there , and why that should be so unreasonable , when the very directory layes the matter so , that none shall receive with them who do not sit , there will be little ground , unlesse it be that no posture in the service of god can be offensive , but only that of kneeling , which indeed hath had the very ill luck by socinus , in his tract coenâ domini , to be turn'd out of the church as idololatricall ( with whom to affirme the same will be as great a complyance , as kneeling can be with the papists . ) and by these as superstition at least , i know not for what guilt , except that of too much humility , as being in m. archer his divinity , as before i intimated , a betraying of one of the greatest comforts in the sacrament , the sitting fellow-kings with christ in his earthly kingdome , confessing thereby that some mens hearts are so set on that earthly kingdome , that the hope of an heavenly kingdome will not yeeld them comfort , unlesse they may have that other in the way to it ; and withall telling us , that he and his compeeres are those men . sect 6 having survey'd these stveralls , and shewed how unjustly the charge of offence is laid on the liturgy , and how little 't is prov'd by these reasons , i shall only adde , that the proposition pretended to be thus proved by these particulars , is much larger then the proofe can be imagined to extend . for part of the proposition was , that the liturgy was offence to the reformed churches abroad ; to which the [ for ] is immediately annext , as if it introduced some proofe of that also . but 't is apparent , that the proofes specified inferre not that , for neither the burthen of reading is offence to them , nor are their consciences disquieted , nor they deprived of gods ordinances by that means . in which respect 't is necessary for us to conclude , that the word offence , as applyed to them , is taken in that other notion , that they are displeased and angry at it . to which we then must answer , that although there is no guilt inferred from the undergoing this fate of being disliked by some , but rather that it is to be deemed an ill indication to be spoken well of by all , yet have we never heard of any forraigne church which hath exprest any such offence ; the utmost that can be said , is ( and yet not so much as that is here suggested ) that some particular men have exprest such dislike ; to whom we could easily oppose the judgment of others more eminent among them who have largely exprest their approbation of it . and 't is observeable , that calvin himselfe , when from franckfort he had received an odious malitious account of many particulars in our liturgy ( as any will acknowledge that shall compare the report then made , with what he finds ) though he were so farre transported as to call them ineptias , follies , yet addes the epithet of tolerabiles , that though such , they were yet tolerable . and therefore in the third place , i may now conclude , that if all that is thus affirm'd to prove the offence in the liturgy , used in the church of england , were ( after all this evidence of the contrary ) supposed true , yet is it no argument to inferre the justice of the present designe which is not reforming , but abolishing both of that and all other liturgy . were there offence in the length of the service , that length might be reform'd , and yet liturgy remain ; were there offence in the ceremonies , or mischiefe in the punishing them that have not conformed , those ceremonies might be left free , that conformity be not thus prest , and still liturgy be preserved inviolate . as for the forreigne churches , 1. i shall demand , whether only some are thus offended , or all . not all , for some of the wisest in these churches have commended it ; and if some only , then it seems others are not offended , and why must we be so partiall , as to offend & displease some , that we may escape the offending others ? not sure because we more esteem the judgments of the latter , for by the apostles rule the weaker men are , the more care must be taken , that they be not offended . 2. i shall suppose that their liturgy , or their having none at all , may possibly offend us , and then demand why they shall not be as much obliged to change for the satisfying of us , as we of them ? i am ashamed to presse this illogicall discourse too farre , which sure never foresaw such examination , being meant only to give the people a formall specious shew for what is done , a heap of popular arguments , which have of late gotten away all the custome from demonstrations , and then , si populus vult decipi , decipiatur , if the tame creature will thus be taken , any fallacy , or topicke doth as well for the turn , as if euclid had demonstrated it . sect 8 in pursuit of this popular argument it followes , that by this means , i. e. of the liturgy , divers able and faithfull ministers were debarred from the exercise of their ministry , and spoyled of their livelyhood , to the undoing of them and their families . to which i answer , 1. that if this be true , it is very strange that so few of this present assembly were of that number . for of them i may surely say many , very many in proportion , were not debarred of the exercise of their ministry , were not dispoyled of their livelyhood , &c. and if any one was , which i professe i know not , i believe it will be found , that the standing of liturgy brought not those inflictions upon him . the conclusion from hence will be , that either these present assemblers concurred not in judgment with those many able and faithfull ministers ( and then why do they now bring their arguments from them , whose judgement they did not approve and follow ? ) or else that they were not so valiant , as to appear when sufferings expected them , or else that they had a very happy rainbow hanging over their heads to avert from them that common storme . but then 2. it might be considered , whether those mentioned penalties have not been legally , and by act of parliament , inflicted on those who suffer'd under them , and then whether that will be ground sufficient to abolish a law , because by force thereof some men that offended against it have beene punished . 3. whether some men did not choose non-conformity as the more instrumentall to the exercise of their ministry , changing one parish for the whole diocesse , and preaching oftner in private families , then any other did in the church , and withall , wheter this had not the encouragement of being the more gainfull trade , of bringing in larger pensions , then formerly they had receiv'd tythes . 4. whether the punishments inflicted on such , have not generally been inferiour to the rigour of the statute , and not executed on any who have not been very unpeaceable , and then whether unpeaceable persons would not go neare to fall under some mulcts , what ever the forme of government , what ever the church service were , none having the promise of inheriting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the land of canaan , an happy prosperous life in this world , but they whose meeknesse and obedience to lawes have given them aclaime to that priviledge . 5. whether the number of those , who by ordinances have lately been so debarred of the exercise of their ministry , and spoyled of their livelyhood , have not been farre greater then all those together ; that ever the liturgy thus offended since the reformation . 6. whether this directory , should it be establisht , would not be so imposed , that they which obey it not , shall be subject to these or the like penalties . sect 9 't is added in the next place , to raise the cry , and encrease the odium , and to involve the prelates and the liturgy in the same calamity , ( for otherwise what hath the prelates labouring , &c. to do with the liturgy ? ) that the prelates and their faction have laboured to raise the estimation of the liturgy to such an height , as if there were no other worship , or way of worship of god among us , but only the service-book , to the great hindrance of the preaching the word . to which i answer , 1. that this or any other action of the prelates , if supposed never so true , and never so extravagant , is wholly extrinsecall and impertinent to the businesse of the liturgy , and the more impertinent , by how much the more extravagant , such actions being easily coerced , and reduced by and according to the rule , and such unreasonable enhaunsments separable , without any wound or violence to the liturgy . give the liturgy its due , not its usurped estimation , and we are all agreed . 2. 't is here acknowledged that this was but laboured , not affirmed that it was effected , and then this sure is too heavy a doom on the liturgy , for that their labouring ; we do not find that saint paul was stroke dead , like herod , because the lycaonians meant and laboured to do sacrifice unto him , act. 14. 16. but then 3. he that shall consider who they are which make this objection , will sure never be moved by it . for certainly they that have formerly set the prime of their wits and endeavours to vilify and defame the liturgy ; and now that they think they have power , have absolutely abolisht it , will go neer to be partiall when they are to judge of the due estimation of it ; they that declaime at bishops for advancing it , will they be just and take notice of their own contempts , which enforced the bishops thus to rescue and vindicate it ? i shall not expect it from them , nor till then , that they will deliver any more then popular shewes of truth in this matter . for 4. the prelates have not raised the book to an higher estimation then the law hath raised , that is , that it may be observed so as may tend to edification , nor do we now desire any greater height of value for it , then you for the directory , i shall adde , nor so great neither , for we do not exclude all others as unlawfull , as you have done , and then i am confident god will not lay that charge on us , which you do on the prelates , nor any man that shall consider how different our titles are , though our claimes not proportion'd to them . a piece of modesty and moderation which we challenge you to transcribe from us . 5. all this all this while is a meere calumny , if by the service book is meant the use of the prayers in the liturgy , for no prelate ever affirm'd , or is known to have thought , that there is no other way of worship of god , but that among us . but then 6. we adde that this way of publicke prayer by set forme , the only one establisht by law ; ( and so sure to be esteem'd by us before any other ) is also in many respects the most convenient for publick worship , of which affirmation we shall offer you no other proof or testimony , then what mr. calvin , whom before we named , hath given us in his epistle to the protector , in these words , quod ad formulam , &c. as for forme of prayers , and ecclesiasticall rites , i very much approve , that it be set or certain . from which it may not be lawfull for the pastors in their function to depart , that so there may be provision made for the simplicity and unskillfullnesse of some , and that the consent of all the churches among themselves may more certainly appear : and lastly also , that the extravagant levity of some , who affect novelties , may be prevented . so probable was my conjecture , that at first i interposed , that the men that had here imposed upon their fellowes so farre , as to conclude the abolition of liturgy necessary , were those that undertook to reforme geneva as well as england , to chastise ▪ calvins estimation of it , as well as that of our prelates . sect 10 as for that pompous close , that this hath been to the great hindrance of the preaching of the word , and to the justling it out as unnecessary , or at best inferiour to the reading of common-prayer , i answer , 1. that the liturgy , or the just estimation of it , is perfectly uncapable of this charge , it being so farre from hindring , that it requires the preaching of the word , assignes the place where the sermon shall come in , hath prayers for a blessing upon it . 2. that if any where sermons have been neglected , it hath not been through any default either of the length or estimation of the liturgy : for these two , if faction and schisme did not set them at oddes , would very friendly and peaceably dwell together , and each tend much to the proficiency and gain which might arise from either . prayers would prepare us to heare as we ought , i. e. to practice also ; and sermons might incite and stirre up the languishing devotion , and enliven and animate it with zeale and fervency in prayer . and constantly the more we esteemed the ordinance , and set our selves to the discharge of the duty of prayer , the more should we profit by sermons which were thus received into an honest heart thus fitted , and made capable of impression by prayer . these two may therefore live like abraham and lot , and why should there be any wrangling or controversie betwixt thy heards-men and my heards-men ? but seeing it is made a season of complaining , i answer . 3. that it is on the other side most notorious , that in many places the sermon hath justled out the common prayers , and upon such a provocation , ( and only to prevent the like partiality or oppression ) it may be just so farre now to adde , that as long as the liturgy continues in its legall possession in this church , there is no other legall way ( as that signifies , commanded by law ) of the publicke worship of god among us , and although that voluntary prayer of the minister before sermon , when it is used , is a part of the worship of god , ( as all prayer is ) yet is it not prescribed by the law , nor consequently can it without usurpation cut short or take away any part of that time which is by that assigned to the liturgy ; the free-will offerings , though permitted , must not supplant the daily prescribed oblations , the corban must not excuse the not honouring of parents , the customes which are tolerated , must not evacuate or supercede the precepts of the church . as for sermons , which in this period seem the onely thing that is here opposed to liturgy ; i hope they do not undertake to be as eminent a part of the worship of god among us as prayer . if they do , i must lesse blame the poor ignorant people , that when they have heard a sermon or two think they have served god for all that day or week , nor the generality of those seduced ones , who place so great a part of piety in hearing , and think so much the more comfortably of themselves from the number of the houres spent in that exercise , which hath of late been the only businesse of the church , ( which was by god instil'd the house of prayer ) and the liturgy at most used but as musick to entertain the auditors till the actors be attired , and the seates be full , and it be time for the scene to enter . this if it were true , would avow and justifie that plea in the gospell , [ lord open unto us , for thou hast taught in our streets ] i. e. we have heard thee preach among us . which sure christ would not so have defamed with an [ i will say unto them , go you cursed , &c. ] if it had been the prime part of his worship to be such hearers ; the consideration of that place will give us a right notion of this businesse , and 't is this , that hearing of sermons , or what else appointed by the church for our instruction , is a duty of every christian prescribed in order to practice or good life , to which knowledge is necessarily preparative , and so , like many others , actus imperatus , an act commanded by religion , but so far from being it selfe an immediate or elicite act of worship precisely or abstractly , as it is hearing , that unlesse that proportionable practice attend it , 't is but an aggravation and accumulation of our guilts , the blessednesse not belonging to the hearing , but the [ and keeping the word of god ] and the go you cursed , to none more then to those that heare and say , but doe not : and for the title of worship of god , whether outward or inward , outwardly exprest , or all prayer certainly and adoration of god is the thing to which that most specially belongs , as may appeare , psal . 95. 6. where that of worshipping is attended , with falling down and kneeling before the lord our maker . and even your directory , though it speak extream high of preaching the word , yet doth not it stile it any part of gods worship , as it doth the reading the word of god in the congregation , p. 12. because indeed our manner of preaching is but an humane thing , and the word of man. this i should not here have said , because i would be sure not to discourage any in the attending any christian duty ( and such i acknowledge hearing to be , and heartily exhort all my fellow labourers in their severall charges , to take heed to doctrine , to reproofe , to exhortation , to be as frequent and diligent in it , as the wants of their charges require of them ; and my fellow christians also , that they give heed to sound doctrine , that they require the law at the priests mouth , as of a messenger of the lord of hosts , and againe to take heed how they hear ) but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or impropriety of speech , that i say no more , that is in this matter discernible in the words of the directory , and the consequent dangers which experience hath forced us to observe in them , who place the worship of god especially in hearing , have extorted thus much from us , which may be usefull to give us a due valuation of sermon and prayer , the former as a duty of a christian , the latter a duty too , and an elicite act , a prime speciall part of worship also . sect 11 and whereas 't is added , that the liturgy by man is made no better then an idol . 1. that is a speech of great cunning , but withall of great uncharitablenesse : cunning , in setting the words so cautiously thus , not an idoll , but [ no better then ] ( as they , that will rayle , but would not pay for it , whose feare doth moderate the petulancy of their spleen , and coveteousnesse keep them from letting any thing fall that the law may take hold of , are wont to do ) and yet withall signifying as odiously as if it had been made an idoll indeed . whereas the plain literall sense of the words if it be taken , will be this , that an idoll is not worse then our common-prayer-book is to many , or that it is used by many as ill as an idoll is wont to be used , which is then the most bitter piece of uncharitablenesse , if not grounded on certaine knowledge , and that impossible to be had by others , as could be imagined . the truth is , this directory hath now proved that there is a true sense of these words , the compilers of which have demonstrated themselves to be those many that have made our liturgy no better then an idoll , have dealt with it as the good kings did with the abominations of the heathens , brake it in pieces , ground it to powder , and thrown the dust of it into the brook ; for abolition is the plain sence for which that is the metaphore . but then 2. 't is possible , the calme meaning of those odious words is no more then this , that many have given this an estimation higher then it deserves . if any such there be , i desire not to be their advocate , having to my task only the vindication of its just esteem ; but yet cannot resist the temptation which prompts me to return to you , that some men as neare the golden meane as the assemblers , have said the like of preaching , though not exprest in it so large a declamatory figure ; and i shall ask , whether you have not possibly given them some occasion to do so ( as great perhaps as hath been given you to passe this sentence on them ) at least now confirmed them in so doing , by applying or appropriating to the preaching of the word ( in the modern notion of it , and as in your directory it is distinguisht from reading of the scriptures ) the title which s. paul gives to the gospell of christ , saying , that it is the power of god unto salvation , and one of the greatest and most excellent works of the ministry of the gospell , p. 27. which former clause of power of god , &c. though it be most truly affirmed by s. paul of their preaching the gospell , and also truly applyed or accommodated to that preaching or interpreting of scripture , which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the due application of the scripture-rule to particular cases , yet it is not true in universum , of all that is now adayes call'd preaching , much of that kind being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a mortiferous poysonous savour , not to them that perish , but to the most christian auditory it meets with ; and that the railing of every pulpit rabshakeh , the speaking evill of dignities , &c. should be stiled the power of god to salvation , i have little temptation to believe . and whether the latter clause be true also , i referre you to s. aug. ep. 180. ad honorat . where speaking of damages that come to the people by the absence of the minister , and consequently of necessaria ministeria , the speciall , usefull necessary acts of the ministery , he names the sacraments , and receiving of penitents , and giving of comfort to them , but mentions neither praying nor preaching in that place . i shall adde no more , but that some have on these , and the like grounds , been tempted to say , that you idolize preaching , because you attribute so much to any the worst kind of that , above what others have conceived to be its due proportion . and yet we hope you think not fit to abolish preaching on that suggestion , and consequently , that it will be as unjust to abolish liturgy on the like , though it should be prov'd a true one , this being clearly the fault of men , and not of liturgy , as that even now of the lycaonians and not of paul , especially when the many , which are affirmed to have thus offended , by idolizing the liturgy , are said to be ignorant and superstitious , whose faults , and errors , and imprudencies , if they may prove matter sufficient for such a sentence , may also rob us of all the treasures we have , of our bibles and soules also . for thus hath the gospell been used as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or charme , and that is but little better then an idoll , and so have some persons been had in admiration , and believed as if they were infallible , and so in a manner idoliz'd also , and that this should be a capitall crime in them , that were thus admired , would be a new piece of severity , that few of draco's lawes could parallel . sect 12 the next charge ( which is an appendent proofe of this ) is that the people pleasing themselves in their presence at that service , and their lip-labour , in bearing a part in it , have thereby hardned themselves in their ignorance , and carelesnesse of saving knowledge and true piety . to this i answer . 1. that 't is no fault to be so pleased with presence at that service ( the congregation of many saints is to any a pleasing company ) and therefore if it were immediate to , and inseparable from the liturgy , would not be a charge against it , nor in any probability hinder , but advance the desire , and acquisition of saving knowledge and true piety , which is there proposed , to all that are present at the liturgy . but if the phrase signifie being pleased with the bare presence , or the being present , and doing nothing of that they come for , as the lip-labour seems to denote the hard labour of the lip , and not joyning any zeale or intention of the heart , it is then but an uncharitable censure again , if it be not upon certain knowledge ; and if it be , 't is as incident to that order of the directories proposing , as to our liturgy . one may please himself with a bare presence at sermon , and either sleep it out , or think on some worldly matter ; one may say all or most of the ministers prayer after him , and sigh and groan at every period , and satisfy himself that this is a gallant work of piety , but truly i would be unwilling to be he that should passe this censure on any , whose heart i did not know ( for sure it is not necessary that any man should leave his heart at home , when his body is present , or employ it on some thing else , when his lips are busied either in our liturgy or that directory prayer , ) nor , if i did so , should i think that the directories order for worship should be rejected for this fault of others , if there were nothing else to be said against it . as for the peoples bearing a part in the service , which seems to referre to the responses , this hath had an account given of it already . sect 13 only in the whole period put together , this seems to be insinuated , that the saving knowledge , and true piety , is no where to be had , but in those sermons , which are not ushered in with the liturgy ; which we shall not wonder at them for affirming , who have a long time thus perswaded the people , that all saving knowledge is to be had from them , and their compliees , and blasted all others for carnall men , of which many discriminative characters were formerly given , as kneeling or praying at the time of entrance into pue or pulpit ; but now it seems the use of the liturgy supplies the place of all , as being incompatible with saving knowledge and true piety . if this be true , that will be a very popular plausible argument i confesse , and therefore i shall oppose unto it , that which i hope will not passe for boast either with god or angels , that of the sermons which have been preacht since the reformation in this kingdome , and commended to the presse and publick view , very few were preacht by those that excluded the liturgy out of the churches , and that since this directory came into use , and so made a visible discrimination among men , there hath been as much saving knowledge , i. e. orthodox doctrine , and exhortation to repentance , prayer , faith , hope , and love of god , selfe-deniall , and readinesse to take up the crosse , ( duties toward god ) and to allegiance , justice , mercy , peaceablenesse , meeknesse , charity even to enemies , ( and the rest of the duties toward man ) to be heard in the sermons of those that retain the liturgy , and as much obedience to those observable in the lives of those that frequent it , as is to be met with in the espousers of the directory . if it be not thus , i confesse i shall have little hope , that god will suffer such a jewell as the liturgy is , to continue any longer among us so unprofitably , and yet if men were guilty of this fault also , & the liturgy of the unhappinesse of having none but such clients , yet would not this be sufficient authority for any men to abolish it , any more then it will be just to hang him who hath been unfortunate , or to make any mans infelicity his guilt . i beseech god to inflame all our hearts with that zeale , attention , fervency , which is due to that action of prayer in our liturgy , and that cheerfull obedience to all that is taught us out of his word , and then i am sure this argument or objection against our liturgy will be answered , if as yet it be not . sect 14 the next objection is the papists boast , that our book is a compliance with them in a great part of their service , and so that they were not a little confirm'd in their superstition and idolatry , &c. where i shall 1. demand , is there any superstition or idolatry in that part of the service wherein we thus comply with them ? if so , 't is more then a complyance with papists , 't is in it selfe a down-right damning sin ; and if there be not , but all that is idolatrous or superstitious in their service is reform'd in ours , then sure this will be farre from confirming them in either of those , if they depend any thing upon our judgments , or our compliance . 2. 't is a little unreasonable , that they who will not believe the papists in any thing else , should believe their boast against us , and think it an accusation sufficiently proved , because they say it ; whereas this affirmation of the papists , if it be theirs , ( and not the assemblers rather imposed upon them ) is as grosse , though perhaps not as dangerous a falsity , as any one which the assemblers have condemn'd in them . for 3. the truth is notorious , that our reformers retain'd not any part of popish service , reformed their breviary and processionall , and masse-book , as they did their doctrine , retained nothing but what the papists had received from purer antiquity , and was as clear from the true charge of popery , as any period in either prayer or sermon in the directory ; which argues our complyance with the ancient church , and not with them ; the very thing that isaac casaubon so admired in this church of ours , the care of antiquity and purity , proclaiming every where in his epistles to all his friends , that there was not any where else in the world the like to be found , nor ever hoped he to see it till he came into this kingdome . and sure there is no soloecisme in this , that we being a reformed church , should desire to have a reformed liturgy , which hath alwaies had such a consent and sympathy with the church , that it will not be a causelesse fear , lest the abolition of liturgy as farre as god in judgment permits it to extend , ( the just punishment of them that have rejected it ) be attended with the abolition of the church in time , and even of christianity also . sect 15 as for the confirming of papists in their superstition by this means . i desire it be considered whether it be a probable accusation , viz. 1. whether the rejecting that which the papists have from antiquity , as well as what they have obtruded on , or superadded to it , be a more likely means to winne them to heare us or reforme themselves , then our retaining with them what they retain from antiquity , i. e. whether a servant ( much more whether a brother ) that is reprehended as much for his diligence , as for his neglects , for his good and faithfull , as for his ill and false services , be more likely thereby to be enclined to mend his faults , then he that is seasonably and meekly reprov'd for his miscarriages only ? it was good advice in that ancient epistle to polycarpus , ascribed to s. ignatius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meeknesse is the best means to bring down the most pestilent adversary , and the resemblance by which he expresses it as seasonable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fomentations are most proper to allay any exasperation of humors . and 't is hippocrates's advice , that the physitian should never go abroad without some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lenitives or mollifying applications about him ; it seems there was nothing of so daily approved use as those . and that will avow this method of complying with adversaries , as farre as we may , to be a probable and a wise , as wel as a christian course , to bring them from their superstition , and not to confirme them in it . and another use there is wherein the papi●●s themselves confesse this complyance was politick , to take all scruple out of the heads and hearts of the people of england , concerning the lawfulnesse of this reformation , ( this is the opinion of the papists , exprest in a book call'd babel and jerusalem , or monarcho-machia protestantium , subscribed by p.d.m. but conceived to be patisons p. 314. ) that they might conceive , that the service and religion still continued the same , but was translated into english only , for their better edification , and so , saith he , it was indeed very politickly handled . 2. whether that which drives away all papists from all kind of communion or conversation with us , from all hearing of our preaching or doctrine , be more likely to work them over to our side , then that which permits them to come to our churches with us . for this is notoriously known , that as our liturgy now is , and was framed in qu. elizabeths dayes , the papists did for ten years together , at the beginning of her reign , come to church with us , and so continued , till the popes excommunicating the queen and our nation , made it so appear unlawfull for them . and perhaps but appear too , for an accoun● might be given of this businesse , that it is no way unlawfull ( by his own principles ) to a papist , remaining thus , to come to our churches , and be present at our liturgy , and ( if that be thought an objection or reproach against us , i shall then adde ) not only to ours , but to that service which is performed according to the directory also , the only difference being , that if both by them were conceived lawfull , ( as by mistake , i beleeve , in them neither now is ) our liturgy would bee more likely to attract them , then the directory ; and this we conceive not such a fault as to offer any excuse for it , ( for if s. paul by being a jew to the jew , could hope to gain the jew , why should not we ( without being papist to the papists , but onely christians in those things wherein they are so too ) expect to gain the papist also ? for supposing this to be , as you call it , a complyance with them , sure 't were a more probable gaining way , then to denounce enmity to all , whom they ever converst with ; i meane to the primitive liturgies for no other crime , but because they made use of them . who are best diviners in this matter , they , or we , experience may perhaps hereafter prove . in the mean , i cannot imagine , but liturgy and moderation , and charity , may be able to bring in as faire a shole of proselytes , to convert as many papists to us , or at least to confirme protestants , as an ordinance for sequestration of all their goods , and halter , and a directory will be able to doe , yea with an ordinance for the ordination of ministers by meer presbyters too , call'd in to assist them . sect 16 and whereas 't is added in that same section , that the papists were very much encouraged in that expectation , when upon the pretended warrantablenesse of imposing of the former ceremonies , new ones were daily obtruded upon the church . 1. i demand an occasion of that phrase [ pretended warrantablenesse of imposing of ceremonies . ] may any ceremonies be imposed or no ? if they may , then an act of parliament may certainly do it , and such was that which confirm'd our liturgy , and so the warrantablenesse not pretended ; if not , why then do you impose entring the assembly not irreverently , p. 10. and taking their places without bowing ? for that generall , and that negative is notation of some ceremony , if it have any sence in it . the phrase [ not irreverently ] prescribes some reverence , there being no middle betweene those two , and consequently the forbidding of the one being a prescription of the other . for i shall aske . is keeping on the hat irreverence at that time ? if it be , then pulling it off , or not keeping of it on is a reverence then required ; and if this be avoyded by saying , that this is only there directed , not commanded . i reply , that an ordinance prefixt for the establishing that direction , requiring that what is there directed , shall be used , amounts to a prescription . the same may be said of causing the man to take the woman by the right hand in marriage , in the directory , which is the prescribing of a ceremony , as much as if the ring had been appointed to be used there also . 2. i answer , that we know not of any ceremonies which have been obtruded or forced on any which the law hath not commanded , ( or if there had , this had been nothing to the liturgy , nor consequently to be fetcht in as a part of a charge against it ; ) that of bowing at the entrance into the church , is the most likely to be the ceremony here spoken of , and yet that is neither a new one ( never by any law or canen turn'd out at the reformation , but only not then imposed under any command , and since disused in some places ) nor yet was it lately imposed or obtruded on the church , but on the other side in the canon of the last so hated convocation , ( which alone could be said to deale with the church in this matter ) it was only recommended , and explained , and vindicated from all mistake , and then the practice of using of it left to every mans liberty , with the caution of the apostle , that they that use it should not condemne them that use it not , nor they that use it not , judge them that use it . 3. that the warrantablenesse of imposing the former ceremonies was no means or occasion of obtruding new daily , but rather an hedge to keep off such obtrusion ; for when it is resolved by law , that such ceremonies shall be used , 't is the implicite intimation of that law , that all other uncommanded are left free , and that , without authority , ( as the word [ daily ] supposes the discourse here to mean ) no other can be obtruded . for sure 't is not the quality of law to steale in illegall pressures , but to keep them out rather , to define and limit our liberty , not to enthrall us , to set us bounds and rules of life , not to remove all such . but then 4. that it may appeare of how many truths this period is composed ( every one of them with the helpe of one syllable a [ not ] set before the principall verbe , able to become such ) i shall adde that the very obtrusion of such ceremonies , if they had been obtruded , would never have encouraged a rational papist to expect our return to them , but only have signified that we meant by complying with them , as far as it was lawfull , to leave them without excuse , if they did not do so too , comply with us in what they might , and restore the peace and union of christendome by that means . this with any moderate papist would most probably work some good , and for the more fiery jesuited , i am confident none were ever more mortally hated by them , then those who were favourers of the ceremonies now mentioned , and for the truth of what i say , you are obliged to believe that passage in romes master-piece , which you appointed to be set out , wherein the king , and the late archbishop of canterbury , were by the popish contrivers designed to slaughter as persons whom they despaired to gain to them : but that any of the now assemblers were so hated , or so feared , or thought so necessary to be taken out of the way , we have not yet heard , but are rather confident that if a pention of rome , or a cardinalls cap , will keep them long together to do more such work as this , so reproachfull to the protestant religion , they should be so hired , rather then dissolve too speedily . sect 17 in the next place , 't is found out by experience , that the liturgy hath been a great means to make and encrease an idle and unedifying ministry , which contented it selfe with set formes made to their hands by others without putting forth themselves to exercise the gift of prayer . to this i answer , that those ministers are not presently proved to be idle and unedifying which have been content to use the liturgy . i hope there may be other waies of labour , beside that of extemporary prayer ( which can be no longer a labour then while it is a speaking . ) for 1. i had thought that these men might have acknowledged preaching and catechizing , the former at least , to have been the work of a minister , and that an edifying work , and that sure those men have been exercised in , who have retain'd the liturgy also . 2. study of all kind of divine learning , of which the haters of liturgy have not gotten the inclosure , may passe with fober men for a labour also , and that which may tend to edification , if it hath charity joyned with it , and that may be had too , without hating the liturgy . but then 3. i conceive that this directory is no necessary provision against this reproached idlenesse , or unedifyingnesse in any that were formerly guilty of them in the daies of liturgy . for sure the labour will not be much increased to the minister , that shall observe the directory , because either he may pray ex tempore , which will be no paines , but of his lungs and sides in the delivery , or else a forme being composed by any , according to the directory ( which is in effect a forme it selfe , ) he may thenceforth continue as idle as he who useth our forme of liturgy , and hee which hath a mind to be idle , may make that use of it , and that you acknowledge , when you interpose that caution p. 8. [ that the ministers become not hereby slothfull and negligent ] which were wholly an unnecessary caution , if this directory made idlenesse impossible ; and if a caution will serve turne , the like may be added to our liturgy also , without abrogating of it . and for the edifying , i desire it may be considered , whether the extravagancies and impertinences , which our experience ( as well grounded as that which taught these men this mystery of the idle unedifying ministry ) bids us expect from those who neglect set formes , do more tend to the edifying of any then the use of those prayers which are by the piety and judgment of our reformers composed , and with which the auditory being acquainted , may with uninterrupted devotion goe along and say , amen . sect 18 and whereas 't is added in this place , that our lord christ pleaseth to furnish all his servants whom he calls to that office with the gift of prayer . i desire 1. that it may be shewed what evidence we have from any promise of christ in his word , that any such guift shall be perpetually annext by him to the ministry ; i beleeve the places which will be brought to enforce it , will conclude for gifts of healing , making of psalmes , and other the like also , which ministers do not now adaies pretend to . 2. i would know also why christ , if he do so furnish them , may not also be thought to help them to the matter of their prayers ( in which yet here the directory is fain to assist them , and pag. 8. supposes the minister may have need of such help and furniture , ) as well as the forme of words , in which the liturgy makes the supply . 3. i shall not doubt to affirme , that if the gift of prayer signifie an ability of praying in publick without any premeditation , discreetly and reverently , and so as never to offend against either of those necessaries , every minister is not furnisht with this gift , some men of very excellent abilities wanting that suddaine promptnesse of elocution , and choice of words for all their conceptions others being naturally modest and bashfull , and not endued with this charisma of boldnesse , which is a great part , a speciall ingredient of that which is here called the gift of prayer . and even for those which have the former of these , and are not so happy as to want the latter , that yet they are not sufficiently gifted for prayer in publick , experience hath taught us by the very creditable relations of some , who have falne into so many indiscretions , that we say no worse in that performance . 't is true that god enableth men sufficiently in private to expresse their necessities to him , being able to understand sighs and groanes , when words are wanting , and as well content with such rhetorick in the closet as any , but this is not peculiar to ministers , and for any such ability in publick , there will not be the like security , unlesse the language of sighs and groanes , without other expressions be there current also , which appears by some , who are forced to pay that debt to god in that coyne , having through unthriftinesse provided no other ; and yet 't were well also if that were the worst of it , but the truth is , blasphemy is somewhat worse then saying nothing . sect 19 the last objection is , that the continuance of the liturgy would be a matter of endlesse strife and contention in the church , and a snare to many godly ministers , &c. to the end of that page . where 1. is observeable the temper and resolution of these men , of whom such speciall care is taken , which makes it so necessary for them , not only to strive and contend , 1. against establisht law. 2. about formes of prayer , ( which sure is none of the prime articles of the creed ) but also to strive for ever , which being observed , it seems 2. that they have a very charitable opinion of all us who are assertors of liturgy , that we will never strive or contend for it , for otherwise the strife may be as endlesse upon its taking away . and sure in ordinary judging ( if they be not sure that none are contentious , but their favourites ) we see no reason , why the introduction of a new way of worship , should not be more matter of strife , and so also a snare to more ( if any can be ensnared or scandalized , but they ) then the continuance of the old establisht liturgy . where , by the way , the snare they speak of seems to signifie that which catches and entraps their estates and not their soules , causeth them to be persecuted , &c. which is a notable paralogisme and fallacy put upon the scripture use of that phrase , if we took pleasure in making such discoveries . but then 3. we desire experience may be judge , and upon the sentence which that shall give , that it may be considered , whether upon the ballancing of the kingdome , it will not be found that a far greater number are now at this time offended at the directory , and thereby ensnared in their estates , if they lye within your power , then formerly at any time ( i shall adde in all times since the reformation , put together ) ever were by the liturgy . as for that passge which is added in the close of this section , that in these latter times god vouchsafeth to his people more and better meanes for the discovery of errour and superstition . ] though this sounds somewhat like his divinity who makes the power of resisting kings , to be a truth which god pleas'd to reveale in these latter times , for the turning antichrist out of the world , but hid in the primitive times , that antichrist might come in , yet i shall not now quarrell with it ( because 't is possible it may have another sence , and i would not deny any thing but what is apparently and inexcusably false ) but from thence assume , 1. that i hope god vouchsafeth these means to them , that use the liturgy also ; for if it must be supposed a sinne , to continue the use of it , 't is not , i hope , such a wasting sinne , as to deprive men of all grace , even of the charismata , which unsanctified men may be capable of , and of means of knowledge , which is but a common grace , and therefore i must hope that the phrase [ his people ] is not here meant in a discriminative sence ( like the montanists forme of nos spirituales , in opposition to all others , as animales & psychici ) to signifie only those that are for the directory , for then let them be assured , gods gifts are not so inclosed , but that oxford is vouchsafed as plentifull means for the discovery of errour and superstition , as london , and have , among other acts of knowledge , discovered this one by gods blessing , ( which again i shall mention ) that there may be as much errour and superstition in rejecting of all liturgy , as in retaining of any , in opposing ceremonies , as in asserting them , a negative ( as i said ) touch not , tast not , kneele not , bow not , as well and positive superstition ; as also that there be errors in practice , as well as doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , infidelities against the commandements , and sermon of christ in the mount , as well as against the creed it selfe , and that imposing of lawes on the king and kingdome by the sword , abolishing liturgy , setting up directories by that sterne way of arguments , those carnall weapons of militia or warfare , when they are not only practised , but asserted for lawfull , are errours , damnable errours also , and such as are very near the ordinary notion of superstition , the teaching for doctrines the commandements of men , i would i might not say of — also . but then 2. all this being supposed of gods granting better means of knowledge now , then formerly , i shall yet interpose , that sure this is not a truth of an unlimited extent , for there have been apostles , which had better means then we , and they that were nearest them , ( and knew their doctrines , and practices , better then it is possible we should ) had so also , nay vniversall councells meeting in the holy ghost , and piously and judiciously debating , had by the priviledge of prayer , more right to that promise of christs being in the midst of them , and leading them into all truth , then an illegally congregated assembly ; and all these have been greater favourers of liturgy then any of equall authority with them have been of your directory ; and 3. if all were supposed and granted which you claime , yet still the means of knowledge now vouchsafed do not make you infallible , lay not any morall or physicall necessity on you to be faultlesse or errorlesse , and therefore still this may be errour in you as probably , as liturgy should be superstition in us . and for gifts of preaching and prayer , i answer , if they are and have been truly gifts , others of former times may by the spirit have had as liberall a portion of them , as we . for sure those dayes wherein the spirit was promised to be powred out on all flesh , are not these dayes of ours , or of this age , exclusively to all others ; of this i am confident , that some other ages have had them in such a measure , as was most agreeable to the propagating of the gospell , and if that were then by forming or using of liturgies , why may it not be so at this time also ? sect 21 having given you my opinion of these passage , and yeelded to them for quietnesse sake , a limited truth , i must now adde , that if they be argumentative , and so meant as a proofe that these assemblers are likely to be in the right , while they destroy liturgy , although all the christian world before them have asserted it , this will be a grosse piece of insolency and untruth together ; a taking upon them to be the only people of god , of these latter times , nay to have greater judgment , knowledge , gifts , then all the whole christian world , for all ages together , including the apostles and christ himselfe , have had . for all these have been produced together with the saffrage of jewes , heathens , mahometans also , to maintain set pormes ; and though it be true , that some of late have found out many superstition● that never were discover'd before , one or other almost in every posture or motion in gods service , yet this sure is by the helpe of an injustice in applying without all reason that title to those actions , and not by a greater sagacity in discerning , making many acts of indifferent performance , nay of piety it selfe , go defamed and mourning under the reproach of superstition , and not bringing any true light into the world , that before was wanting . this one odium fastned on all orthodox ministers in this kingdome at this time , of being superstitious , and the mistake of the true notion of the word which hath to that end been infused into many , ( but is by a tract lately printed somewhat discover'd ) hath brought in a shole of sequestrations of livings , which have been very necessary and instrumentall , to the maintaining of these present distempers . and now at length it proves in more respects then one , that what ever unsatiate hydropicall appetites are tempted to take away , is presently involved under that title , a name that hath an universall malignity in it , makes aay thing lawfull prize that is in the company . god will in time display this deceit also . sect 22 having mentioned these so many reasons of their abolishing our liturgy , i. e. their so many slanders against our church and church-men , all which if they were true , hang so loose and so separable from liturgy , that they cannot justifie the abolition of it ; at length they shut up their suggestions with [ vpon these and many the like weighty considerations , and because of divers particulars contained in the book , they have resolved to lay aside the book ] where if the many considerations unmentioned be of no more truth or validity then these , and so be like weighty considerations , i acknowledge their prudence in not naming them , and think that no part of the world is like to prove the worse for this their reservednesse , only by the way a generall charge is nothing in law , and in generalibus latet dolus , is a legall exception against any thing of this nature . but if they have any other which they conceive to be of any weight , they are very unjust and very uncharitable to us , thus to ensnare our estates ( the fault even now laid upon the prelates ) by requiring our approbation of their directory , and conformity of our practice to it ; and yet not vouchsafe us that conviction , which they are able , to satisfie us of the reasons of their proceedings . but the truth is , we shall not charge this on them neither , being made confident by the weaknesse of the motives produced , that they have not any more effectuall in store . and for the particulars contained in the book , if there were any infirme parts in it , any thing unjustifiable , ( which we conceive their conscience tells them there is not , having not in this whole book produced one , and yet their charity to it not so great , as to cover or conceale any store of sins ) yet would not this inferre any more then only farther reformation of the book , which is not the design against which we now argue . sect 23 and having proceeded to so bloudy a sentence upon such ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the gospell phrase ) testimonies and accusations so unsufficient and unproportionable to such a condemnation , they could not but foresee the opinion that would be had of the action , and the ill and odious consequents that would attend it , which therefore to keep off , is the next endeavour , by professing that what is done , is not from any love of novelty . and truly 't is well you tell us so , for otherwise the semblance of that love and other actions , might have perswaded us mortalls , who see but the outsides , so to judge . and still notwithstanding the affirmation ( which is not of much value in your own cause , unlesse we had more testimonies of the authors infallibility , then this preface hath afforded us ) the consideration of the matter and termes of the change from what and to what , of the no manner of advantage or acquisition by it to recompence all the disadvantages , the great temerity , if not impiety to boot , in separating from this nationall , and in scorning and defying the practice of the vniversall church , and the great illegality , that i say no worse , of your action and the preparatory steps of motion to it , may tempt us to affirme , that it must needs be a love of novelty , even a platonick love , as the phrase is now a dayes , a love of novelty , as novelty , without any other hoped for reward , without any other avowed design in seeking it ; for if there be any other which may be own'd , i am confident it hath already appeared by what hath been said , that this is not the way to it . but then 2. such a profession as this will not sure signifie much , to innovate , and yet to say we love nor innovation , to act with a proud high hand in despight of so much at least of god , as is imprinted in the lawes of man , and our lawfull superiours , and then to excuse it by saying we love not to do so , will 〈◊〉 little alleviate the matter before any equall judge . 't is certain there is something unlovely in the reproachfull name of sinne , how glibly soever the pleasures of it go down , yea and even in the sinne it selfe , it hath the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the two cups in homer , more truly then that to which he applyes it , its bitter and hatefull , as well as its sweeter lovelier parts , extemplo quodcunque malum committitur , ipsi displicet , and if men may leave and excuse to commit adultery so long , till they fall in love not only with the pleasure of it , but the very sinfulnesse of it , and the name and reproach also , we shall give them a good large space of repentance : the short is , the mention of novelty is an evidence that the composers conscience tells them , that what they now do is such , and 't is not their not loving it ( perhaps onely thinking , perhaps only saying they do not love it ) which will much lessen the fault , but rather define it to be an act against conscience , to be and continue guilty of so huge a novelty , when they professe they love it not . sect 24 the next envy that they labour to avoyd , is the having an intention to disparage the reformers , of whom they are perswaded , that were they now alive they would joyn with them in this worke . this is another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to blanch your actions with contrary intentions , to do that which is most reproachfull to the reformers , to obliterate , or which is worse , to defame their memory ( whom yet at the beginning you called wise and pious ) and then say you intended them no disparagement , nay to make them repent and retract after their death ( i. e. to put them in a kind of purgatory ) to undertake for them that they have changed their minds , and not only that they are now content to part with that finally out of the church , the short temporary losse of which , one of them ( arch-bishop cranmer in one of his letters publisht by miles coverdale ) laments as the severest part of the persecuters tyranny toward him , viz. that they would not permit him the use of the common-prayer-book in the prison ; but withall that they are grown zealots too , are content to act most illegally and seditiously to cast it out . the judgment of this matter we leave to any arbitration . 1. whether it be likely that they would joyn , against law to take that away , which they compiled , or make all prescribed formes unlawfull , who did not think any fit in publick , but those which were prescribed . 2. whether any man can have ground of such perswasion , when they dyed in the constant exercise of it , and have sent them no message from the dead of their change of 〈◊〉 3. whether it be not strongly improbable , that they of the first reformation , who in qu. maries dayes flying and living in franckfort , and there meeting with the objections that have been produced by our new reformers , maintained the booke against them all , would now if they were return'd to us from a longer exile , disclaime all that they had thus maintain'd . 4. whether it be not an argument of a strong confidence and assurance , ( which is the most dangerous mother or schisme and heresie imaginable ) of strong passions and weak judgment , to think that all men would be of their side ( as hacket thought verily that all london would rise with him , as soon as he appear'd in cheap-side ) upon no other ground of that perswasion mention'd , but only that they are of it , which is but in effect as the same hacket did , shewing no evidence of his being a prophet , but only his confidence , which produced all kind of direfull oathes that he was , and hideous imprecations on himselfe , if he were not so . that which is added by way of honour to those martyrs , that they were excellent instruments to begin the purging and building of his house , may be but an artifice of raising their own reputation , who have perfected those rude beginnings , or if it be meant in earnest , as kindnesse to them , 't is but an unsignificant civility , to abolish all the records of their reformation , and then pay them a little prayse in exchange for them , martyr their ashes ( as the papists did fagius and bucer ) and then lay them down into the earth again , with a dirge or anthem , defame the reformation , and commend the reformers , but still to intimate how much wiser and godlier you are , then all those martyrs were . sect 25 thus far they have proceeded ad amoliendam invidiam ; now to the positive motives , of setting up this great work of innovation , and those are 1. to answer in some measiure the gracious providence of god which at this time calleth upon them for farther reforma●●●● : what they should mean by the gratious providence of god in this place , i confesse i cannot guesse , ( if it be not a meer name to adde some credit to the cause ) unlesse it be the prosperity and good successe of their armes ; which if throughout this warre they had reason to brag or take notice of ( as sure they have not , but of gods hand many times visibly shewed against them , in raising the low estate of the king , 〈…〉 means , and bringing down their mighty strengths , as the septuagint makes god promise to fight against amalek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by secret hand , by invisible , ) yet sure would not that justify the taking up of those armes , much lesse be able to consecrate all other sins , that those armes may enable any to be guilty of . 't is the turks divinity , as before i intimated , to passe sentence on the action by the prosperity of the man , to make one killing of a father villany and sacriledge , because the design it aim'd at miscarrie● , and another of the same making an heroick act , that god was pleased with , because it brought the designer to the kingdome : and therefore , i beseech you , look no longer on the cause through the deceiveable and deceitfull glasses of your conceited victories , but through that one true glasse the word of christ in the new testament ; and if that call you to this farther reformation , go on in gods name ; but if it be any else that calleth you , ( as sure somewhat else it is you mean , for if it were gods word you would ere now have shew'd it us , and here have call'd it gods word , which is plain and intelligible , not gods providence , which is of an ambiguous signification ) if any extraordinary revelation however convey'd to you ; this you will never be able to approve to any that should doubt your call , and therefore i shall meekly desire you , and in the bowells of christian compassion to your selves , if not to your bleeding country , once more to examine seriously , what ground you have in gods word , to satisfie conscience of the lawfullnesse of such attempts , which you have used , to gain strength to work your reformation ; and this we the rather desire to be shewed by you , because you adde , that having consulted with gods holy word , you resolve to lay aside the former liturgy , which cannot signify that upon command of gods word particularly speaking to this matter , you have done it , for then all this while , you would sure have shewed us that word , but that the word of god , hath led you to the whole work in generall , which you have taken in hand , and therefore that is it , which as a light shining in so dark a place , we require you in the name of god to hold out to us . sect 26 after this there is a second motive , the satisfaction of your own consciences . this i cannot speak to , because neither i know them , nor the grounds of them , save only by what is here mentioned , which i am sure is not sufficient to satisfie conscience , ( phancy perhaps it may ) only this i shall interpose , that it is possible your own consciences may be erroneous , and we are confident they are so , and then you are not bound to satisfie them , save only by seeking better information , which one would think might be as feaseable a task as abolishing of liturgy . sect 27 next a third motive is mentioned , that you m●y satisfie the expectation of other reformed churches ; so this first i say , that this is not the rule for the reforming of a nationall church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and independent . and such i conceive , the last canon of the councell of ephesus , will by consequence conclude this of england to be ; and its ●●ing so is a sufficient plea. 1. to clear us from all shew of schisime in separating from the roman church ) to which we were not , according to the ephesine rule , subjected as a part ) though we reformed our selves , when the pope vehemently required the contrary , and would not himselfe be reformed ; and from the church universall , of which we still remain a member undivided . 2. to answer this motive of our assemblers , by telling them that in the reforming such a church ( as this of ours , if not by others , yet by them is acknowledged to be ) the care must be , to do what the head and members of the church , shall in the fear of god resolve to be fittest , and not what other churches expect ; for if that were the rule , it would be a very fallacious and very puzling one , the expectations of severall churches being as severall , and the choice of some difficulty , which of them was fittest to be answer'd . but then secondly , what the expectation of other churches have been in this point , or what the reasons of them , we do not punctually know , only this we do , that after your solliciting of many ( which is another thing , somewhat distant from their expecting ) we hear not of any , that have declared their concurrence in opinion with you in this : but on the contrary , that in answer to your letter directed to the church of zeland , the wallachrian classis made this return to you , that they did approve set and prescribed formes of publique prayer , as profitable and tending to edification , quite contrary to what you before objected of the offence to the protestant churches abroad , and now of their expectation , &c. ) and give reasons for that approbation , both from texts of scriptures , and the generall practice of the reformed church , avouching particularly the forementioned place of calvin , and conclude it to be a precise singulari●y in those men who do reject them . and now , i beseech you , speak your knowledge , and instance in the particular , if any church have in any addresse made to you , or answer to your invitation , signified their expectation that you should abolish liturgy , or their approbation of your fact , able to counterballance this censure from the pen of those your friends thus unexpectedly falne upon you . some ingenuity either of making good your assertion of the churches or else of confession that you cannot , will be in common equity expected from you . sect 28 the desires of many of the godly among your selves ( which you mention as a fourth motive for abolition ) wil signify little , because how many suffrages soever might be brought for the upholding of liturgy , those who are against it shall by you be called , the godly , and that number what ever it is , go for a multitude . but then again , godly they may be , but not wise , ( piety gives no infallibility of doctrine to the possesor ) at least in this point , unlesse you can first prove the liturgy to be ungodly ▪ nay they that rejoyced in it , were , as you say , godly and learned , and they that made it wise and pious , & therefore sure some respect was due to the wise , as well as godly in the abrogation . and yet it may be added farther , that the way of the expressing of the desires of those whom you mean by the godly , hath been ordinarily be way of petitions , and those it cannot be dissembled have been oft framed and put into their hands ( i say not by whom ) even in set prescribed formes , not thinking it enough to give them a directory for matter , without stinting their spirits , by appointing the words also . this shewes that the desires of those many of the godly , are not of any huge consideration in this businesse , and yet i have not heard to my remembrance of any petition , yet ever so insolent , as to demand what you have done ( in answer it seems to some inarticulate groans or sighes ) the abolition of all liturgy . sect 29 the last motive is , that you may give some publique testimony of your endeavours for uniformity in divine worship promised in your solemne league and covenant . to this the answer will be short , because it hath for the main already been considered . 1. that the covenant it selfe is unlawfull , which therefore obliges to nothing but repentance , and restitution of a stray subject to his allegiance to god and the king again . 2. that there is one speciall thing considerable of this covenant , which will keep it either from obliging or from being any kind of excuse or extenuation of the crimes that this action is guilty of , and that is the voluntary taking of that covenant on purpose , thus to ensnare your selves in this obligation , to do what should not otherwise be done ; we before told you , that herods oath would not justifie the beheading of john , and shall now adde , that if some precedaneous hatred to john , made herod lay this designe before hand , that herodias's daughter should dance , that upon her dancing he would be vehemently pleas'd , that upon her pleasing of him he would sweare to give her any thing she should aske , even to halfe his kingdome , and the same compact appoint her to 〈◊〉 〈◊〉 petition , to take john baptist's head for her reward , ( as 〈◊〉 not unlikely , but that as herodias was of counsell with her daughter , so herod might be with herodias ) if the train i say , lay thus , sure herods oath would take off but little from the crimson dye of his murther , but rather superadde that sin of deep hypocrisie , of making piety , and the religion of oaths , a servant and instrument to his incest and murthering of a prophet . and then i shall no farther apply , then by asking this question , did you not take this covenant on purpose to lay this obligation upon you , and now pretend that for your covenants sake , you must needs do it ? if you cannot deny this , o then remember herod . but if you took the covenant without any such designe , but now find your selves thus ensnared by it , then rather remember the times to get out of that snare , and not to to engage your selves faster in it . 3. i answer , that if by uniformity be meant that among our selves in this kingdome , the taking away our liturgy by ordinance , while it remaines establisht by valid law , is no over-fit means to that end , nothing but a new act , and an assurance that all would be obedient to that act , can be proper for that purpose ; and i am sure there are some men in the world , whom if such an act displeased , the obedience would not be very uniforme ; what ever it may seem to be when better subjects are supp●sed to be concluded by it . but if it be uniformity with the best reformed churches ( as your covenant mentions ) then 1. that uniformity in matters of form or ceremony is no way necessary , ( communion betwixt churches may be preserv'd without it ) nor near so usefull , as that other among our selves , and therefore the bargain will be none of the most thriving , when that acquisition is paid so dear for , uniformity with strangers purchased with confusion at home , as bad a market , as unequall a barter , as if we should enter upon a civill warre , for no other gain , then to make up a peace with some neighbour prince ; which none but a mad statesman would ever counsell . but then 4. the covenant for such uniformity , obliges not to make this directory , which i shall prove . 1. by the verdict of those themselves which have taken the covenant , of whom many , i am confident , never conceived themselves thereby obliged to abolish liturgy , there being no such intelligible sence contained in any bran●h of the covenant , any such intention of the imposers avowed at the giving of it . 2. because we conceive we have made it manifest , that that part of the covenant which mentions uniformity with other best reformed churches , doth not oblige to abolish liturgy , not only because the generall matter of the covenant referres unto the government , and not to the liturgy , but because this of england , as it now stands establisht by law , is the best reformed , both according to that rule of scripture , and standard of the purest ancient church ; for which we have 〈◊〉 the testimony of learned protestants of other countries , preferring it before their owne , and shall be ready to justify the boast by any test or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that shall be resolved on fit to decide this doubt or competition between this of ours , and any that you shall vote or name to be the best . sect 30 the like challenge we shall also make in return to a tacit intimation of yours more then once falne from you in this preface , and in the body of the directory , p. 40. and 73. viz. that the church of england hath hitherto been guilty of superstition in her liturgy . to which we first reply by desiring , that you mention any one particular wherein that accusation may appeare to be true , ( and we hereby undertake to maintain the contrary against all the learnedst in that assembly ) which if you will not undertake to specifie and prove , you must acknowledge to be guilty of great uncharitablenesse in affirming . i shall not be so uncharitable as to wish that the judgment of the civill law may be your doome , and the sentence that belongs to superstition be the reward of your defamation , i shall not say so much as the lord reprove , by way of imprecation , but once more repeat , lord lay it not to your charge . sect 31 upon these grounds you proceed , that [ having not consulted with flesh and blood , &c. ] this sure in st. pauls phrase , gal. 1. 16. signifies not consulting with men , though apostolicall ; as consulting with them is opposed to immediate revelation from heaven , and then sure your assembly was very spirituall , and very heavenly , for with them you confesse to have consulted , but if you mean by the phrase , in a larger sense , earthly or humane interests , i shall only ask , whether all the actions which have proceeded from you are so visibly divine and unmixt with earth , so apparently uninterested , that your own testimony should be sufficient to give credit to this affirmation ? sect 32 having said this , you proceed to the conclusion , that you resolved to set up the directory , and in it to hold forth such things as are of divine institution in every ordinance , and other things be set forth according to the rules of christian prudence ; agreeable to the generall rules of the word of god. and now 't is a little strange , ( but yet that which my temper obliges me to desire may still be my fate , when i fall upon a controversie with any ) that we which have been at such distance all this while , should just now meet at parting , that such contradictory premises , should beget the same conclusion ; for there is not a better rule in the world , nor any which i would rather chuse to be judged by in this matter , then that which is here proposed by you ; only i desire a little importunately to be advertised , where it is that the compilers of our liturgy have swerved from it . where you have swerved , we have instanced in many particulars in our answer to the ordinance , and shall now once for all demand , what rules of prudence oblige you to turne those many severals there mentioned out of the service of the church , every one of them tending to edification directly , over and above the agreeablenesse of each to the generall rules of scripture , in particular , whether it be agreeable to christian prudence to abolish a liturgy , which hath been so piously and discreetly framed , by those who have seal'd our reformation with their bloud , and instead of it to bring in a voluntary way of serving god in a nationall church , where there be many thousand parishes , and no such promise of divine inspiration or enthusiasme , but that there may be still some number of those ministers , who will not be able to speak constantly in the congregation , so as in the presence of angels they ought to speak . the experiments that have given us reason thus to fear , and desire prevention of the like , we are again tempted to adde unto this paper , but we delight not to demonstrate them guilty of blasphemies , who have accused us of superstition . we desire this fault may be cured by some milder recipe . sect 33 as for that which in passing you say , that by your directory ministers may be directed to keep like soundnesse of doctrine , this indeed is a prerogative of the liturgy , ( which hath alwayes been used as an hedge to keep out errours , and to retain a common profession of catholick verities ) but cannot belong to your directory , which hath neither creed nor catechisme , nor one article of religion , or doctrine asserted in it , but leaves that wholly to the preacher whose doctrine that it should be sound at all , or agree with the doctrine of all other preachers , and so be like sound , here is no provision made . sect 34 we have thus call'd your preface also to some tryall , and found it of such a composure and temper , 1. so many variations from truth ( which one that desires to be civill , must be unjust if he do not call them so ) that we cannot with any pleasure give an accompt of our judgement of them . 2. so many unconcluding prem●ses , affirmations , which if they were all supposed true , would never come home to abolition , and among all the heap , so no one truth which is of importance or weight toward that conclusion , that now we conceive we have discharged the task , given the reader such a view of the inward parts of this spacious fabrick , that he will not wonder , that we are not so passionately taken with the beauty , as to receive at a venture whatsoever is contain'd in it ; for supposing there were never an unseasonable direction in all the book following , yet the reception of that , being founded in the abolition both of ours , and of all liturgy , the christian prudence agreeable to the word of god , which is here commended to us , obliges us to stop our ears to such slight temptations , and never to yeeld consent , to the but laying aside that forme of service , which we have by establisht law so long enjoyed , to the great content and benefit of this nation ; though god knowes some have not made so holy , others so thankful an use of it , as it deserved of us , some neglecting it , others slandring , and so many bringing worldly hearts along with them , which though they are great evils , under which this divine liturgy hath suffered , yet being the infelicities , not the crimes , the crosse , which hath made it like unto our saviour , in being spit on , revil'd , and crown'd with thornes ( for such he cals the cares of this world , the most contumelious part of the suffering ) and not at all the guilt ( being wholly accidentall and extrinsecal to it ) must never be exchanged , for the certain evils , naturall and intrinsecall to the no-liturgy , and withall the greater mischiefes which may probably follow this alteration ; for all which patience and submission , we have not the least kind of invitation , save only that of the noyse , and importunity of some enemies , which should it be yeelded to , would , i doubt not , be resisted and prest again , with the petitions of many thousands more , importuning the return and restitution of the liturgy again ; unlesse by this means the devill should gain an absolute and totall manumission , cast off all his trashes , and presently get rid of both his enemies , religion , and liturgy together . a postscript by way of appendix to the two former chapters . sect 1 the truth of all which we have hitherto spoken , if we have not sufficiently evidenced it already , will abundantly appear by one farther testimony , which is authentick and undeniable to them , against whom we speak . and it is , ( what the providence of god , and the power of truth hath extorted from them ) their own confession , in a book just now come to my hands , called , a supply of prayer for the ships that want ministers to pray with them , agreeable to the directory established by parliament , published by authority . from which these things will be worth observing , 1. that the very body of it is a set forme of prayer , and so no superstition in set formes . 2. that their publishing it by authority , is the prescribing of that forme , and so 't is lawfull to prescribe such formes . 3. that the title , [ of supply of prayer ] proveth that some there are , to whom such supplies are necessary , and so a directory not sufficient for all . and 4. that [ its being agreeable to the directory . ] or as it is , word for word form'd out of it , ( the directory turn'd into a prayer ) sheweth , that out of the directory a prayer may easily first be made , and then constantly used , and so the minister ever after continue as idle without exercising that gift , as under our liturgy is pretended , and so here under pretence of supplying the ships , all such idle mariners in the ship of the church are supplyed also , which it seems was foreseen at the writing that preface , to the directory , where they say , the minister may if need be , have from ●hem some helpe and furniture . 5. that the preface to this new work entitled , a reason of this work , containeth many other things , which tend as much to the retracting their former work , as judas's throwing back the mony did to his repentance . sect 2 as 1. that there are thousands of ships belonging to this kingdome , which have not ministers with them , to guide them in prayer , and therefore either use the common prayer , or no prayer at all . this shewes the nature of that fact of those which without any objection mentioned against any prayer in that book , which was the only help for the devotion of many thousands , left them for some months , to perfect irreligion and atheisme , and not praying at all . and besides these ships which they here confesse , how many land-companies be there in the same condition ? how many thousand families which have no minister in them ? of which number the house of commons was alwaies wont to be one , and the house of lords , since the bishops were removed from thence , and to deale plainly , how many ministers will there alwaies be , in england and wales , for sure your care for the vniversities is not so great as to be likely to worke miracles , which will not have skill , or power , or gift , ( which you please ) of conceiving prayers as they ought to do ? and therefore let me impart to you the thoughts of many prudent men ( since the newes of your directory , and abolition of our liturgy ) that it would prove a most expedite way to bring in atheisme ; and this it seems , you do already discern and confesse in the next words , that the no prayer at all , which succeeded the abolishing of the liturgy , is likely to make them rather heathens then christians , and hath left the lords day without any marke of piety or devotion : a sad and most considerable truth , which some persons ought to lament with a wounded bleeding conscience , the longest day of their life , and therefore we are apt to beleeve your charity to be more extensive , then the title of that book enlarges it , and that it hath designed this supply , not only to those ships , but to all other in the like want of our liturgy . your only blame in this particular hath been , that you would not be so ingenuous , as judas and some others , that have soon retracted their precipicous action , and confest they did so , and made restitution presently , while you , rather then you will ( to rescue men from heathenisme caused by your abolition ) restore the book again , and confesse you have sinned in condemning an innocent liturgy , will appoint some assembler , to compile a poor , sorry , piteous forme of his own , of which i will appeale to your greatest flatterer , if it be not so low that it cannot come into any tearmes of comparison , or competition , with those formes already prescribed in our book ; and so still you justify your errour , even while you confesse it . sect 3 2. that 't is now hoped that 't will be no griefe of heart to full christians ; if the thirsty drink out of cisterns , when themselves drink out of fountaines , &c. which is the speciall part of that ground , on which we have first formed , & now labour'd to preserve our liturgy , on purpose that weaker christians may have this constant supply for their infirmities , that weake ministers may not be forced to betray their weaknesse , that they that have not the gift of prayer ( as even in the apostles times there were divers gifts , and all ministers , had not promise to succeed in all , but one in one , another in another gift by the same spirit ) may have the helpe of these common gifts , and standing treasures of prayer in the church , and ( because there be so many of these kinds to be lookt for in a church ) that those which are able to pray as they ought , without a forme , may yet in publick submit to be thus restrain'd , to the use of so excellent a forme thus set before them , rather then others should be thus adventur'd to their own temerity , or incurre the reproach of being thought not able ; and then this providing for the weak , both minister and people , will not now , i hope , be charged on the liturgy , by those , who hope their supply of prayer will be no griefe to others . sect 4 3. that these prayers being enlivened , and sent up by the spirit in him that prayeth , may be lively prayers , and acceptable to him , who is a spirit , and accepts of service in spirit and truth . where 1. it appears by that confession , that as the place that speaks of worshipping in spirit and truth , is not of any force against set prayers , so neither is that either of the spirits helping our infirmities , belonging , as it is here confest most truly , to the zeale , and fervor , and intensenesse of devotion infused by the spirit , and not to the words wherein the addresse is made , which if the spirit may not infuse also , in the use of our liturgy , and assist a minister and cnngregation in the church , as well and as effectually as a company of mariners in a ship , i shall then confesse that the directory first , and then this supply , may be allow'd to turne it out of the church . sect 5 lastly , that in truth though prayers come never so new , even from the spirit , in one that is a guide in prayer , if the spirit do not quicken and enliven that prayer in the hearer that followes him , it is to him but a dead forme , and a very carcase of prayer , which words being really what they say , a truth , a perfect truth , and more soberly spoken , then all or any period in the preface to the directory , i shall oppose against that whole act of abolition , as a ground of confutation of the principall part of it , and shall only adde my desire , that it be considered what prayers are most likely to be thus quickned and enlivened by the spirit in the hearer , those that he is master of , and understands and knowes he may joyn in , or those which depend wholy on the will of the speaker , which perhaps he understandeth not , and never knowes what they are , till they are delivered , nor whether they be fit for him to joyne in ; or in plainer words , whether a man be likely to pray , and aske most fervently he knowes not what , or that which he knowes , and comes on purpose to pray . for sure the quicking and enlivening of the spirit , is not so perfectly miracle , as to exclude all use of reason or understanding , to prepare for a capacity of it , for then there had been no need to have turn'd the latine service out of the church , the spirit would have quickned those prayers also . chap. iii. having thus past through the ordinance and the preface , and in the view of the ordinance stated and setled aright the comparison betwixt the liturgy and the directory , and demonstrated the no-necessity , but plain unreasonablenesse of the change , and so by the way insisted on most of the defects of the directory , which are the speciall matter of accusation we professe to find in it , i shall account it a superfluous importunity to proceed to a review of the whole body of it , which makes up the bulk of that book , but instead of insisting on the faults and infirme parts of it ( such are , the prohibition of adoration toward any place , p. 10. that is of all adoration , while we have bodies about us , for that must be toward some place ; the interdicting of all parts of the apochryphall books , p. 12. which yet the ancient church avowed to be read for the directing of manners , though not as rule of faith ; the so frequent mention of the covenant in the directions for prayer , once as a speciall mercy of god , p. 17 . which is the greatest curse could befall this kingdome , and a great occasion , if not author of all the rest , which are now upon it , then as a means of a strict and religious vnion , p. 21. which is rather an engagement of an irreligious warre ; then as a pretious band that men must pray that it never be broken , p. 21. which is in effect to pray , that they may never repent , but continue in rebellion for ever . then as a mercy again , p. 37. as if this covenant were the greatest treasure we ever enjoyed . then the praying for the armies by land and sea , p. 38. with that addition [ for the defence of king , and parliament and kingdome ] as resolving now to put that cheat upon god himselfe , which they have used to their fellow-subjects , that of fighting against the king for the defence of him , ( beloved be not deceived , god is not mocked . ) then affirming that the fonts were superstitiously placed in time of popery , and therefore the child must now be baptized in some other place , p. 40. while yet they shew not any ground of that accusation , nor never will be able to do . then that the customes of kneeling and praying by , and towards the dead , is superstitious , p. 73. which literally it were , ( superstitum cultus ) if it were praying to them , but now is farre enough from that guilt . and lastly , that the lords day is commanded in the scripture to be kept holy , p. 85. the sanctification of which we acknowledge to be grounded in the scripture , and instituted by the apostles , but not commanded in the scripture by any revealed precept . ( the first that we meet with to this purpose , is that of ignatius epist . ad magnes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let us therefore sabbatize no longer : let every christian celebrate the lords day , which saying of an apostolick writer being added to the mention of the lords day in the new testament is a great argument of the apostolicke institution of that day , which the universall practice of the church ever since doth sufficiently confirme unto us , and we are content and satisfied with that authority , although it doth not offer to shew us any command in the scripture for it . and then you may please to observe , that the same ignatius , within a page before that place forecited , for the observing of the lords day , hath a command for common-prayer , and i conceive for some set forme , i shall give you the words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . let all meet together to the same , whether action or place in prayer , let there be one common-prayer , one mind , &c. and clem. alex. to the same purpose , the altar which we have here on earth , is the company of those that dedicate themselves to prayers , as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common voice , and one mind , which cannot well be , unlesse there be some common forme by all agreed on . ) instead i say of pressing these or the like frailties upon this work , which will argue the composers of it to be men and fallible , i shall rather desire to expresse and evidence my charity ( & my endeavor to read it without any prejudice ) by adding my opinion , that there be some things said in it ( by way of direction for the matter of prayer , and course of preaching ) which agree with wholsome doctrine , and may tend to edification , and i shall not rob those of that approbation which is due to them , nor conceive our cause to need such peevish meanes to sustaine it ; being not thereby obliged to quarrell at the directory absolutely as a booke , but onely as it supplants the liturgy ( which if it had a thousand more excellencies in it then it hath , it would not be fit to do . ) and being willing to give others an example of peaceablenesse , and of a resolution to make no more quarrells then are necessary , and therefore contributing my part of the endeavour to conclude this one assoon as is possible : and the rather because it is in a matter , which ( if without detriment to the church , and the soules of men , the book might be universally received , and so the experiment could be made ) would , i am confident , within very few years , assoon as the pleasure of the change and the novelty were over , prove its owne largest confutation , confesse its own wants and faults ; and so all but mad men see the errour , and require the restitution of liturgy againe . this i speak upon a serious observation and pondering of the tempers of men , and the so mutable habits of their minds , which as they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily changed from good to evill , so are they ( which is the difference of men from laps'd angels ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , easily reduced also to their former state again , when reason comes to them in the coole of the day , when the heat of the kindnesse is past , and a satiety hastning in its stead , or if it prove not so well , yet falling from one change to another , and never coming to stability . how possible this may prove in this particular , i shall now evidence no farther , then by the parallel vehement dislikes , that the presbyteriall government hath already met with among other of our reforming spirits , very liberally exprest in many pamphlets which we have lately received from london , but in none more fully then in the epistle to the book entituled , john baptist , first charging the presbyterians ( who formerly exclaimed against episcopacy for stinting the spirit ) that they began to take upon them to establish a dagon in his throne , in stinting the whole worship of the god of heaven , &c. and in plain words without mincing or dissembling , that they had rather the french king , nay the great turk should rule over them , then these . the only use which i would now make of these experiments is this , to admire that blessed excellent christian grace of obedience ( and contentment with our present lot , whatsoever it be , that brings not any necessity of sinning on us . ) i mean , to commend to all , in matters of indifference , ( or where scripture hath not given any immediate rule , but left us to obey those who are set over us ) that happy choice of submitting , rather then letting loose our appetites , of obeying , then prescribing ; a duty , which besides the very great ease it brings with it , hath much of vertue in it , and will be abundant reward to it selfe here on earth , and yet have a mighty arreare remaining to be paid to it in heaven hereafter ; which when it is heartily considered , it will be a thing of some difficulty to invent or feigne a heavier affliction to the meek and quiet spirit , a more ensnaring piece of treachery to the christian soule , ( i am sure to his estate and temporall prosperity ) then that of contrary irreconcileable commands , which is now the case , and must alwaies be when ordinances undertake to supersede lawes , when the inferiour , but ore-swaying power , adventures to check the superiour . of which subject i have temptation to annex a full tyde of thoughts , would it not prove too much a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and be most sure to be so esteemed by them to whom this addresse is now tendred . the good lord of heaven and earth encline our hearts to keep that law of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eph. 6. 2. which is a prime commandement , and that with a promise of secular peace and aboundance annext ( if not confined ) to it . to conclude therefore , and summe up all in a word , we have discover'd by this briefe survey , the reasonablenesse of this act of gods providence , in permitting our liturgy to be thus defamed , though in all reason the liturgy it selfe deserve not that fate , the no-inconveniencies so much as pretended to arise from our liturgy , to which the directory is not much more liable , the no-objection from the word of god against the whole or any part of it produced , or offered by you , the no-manner of the least or loosest kind of necessity to abolish it , the perfect justifiablenesse , and with all usefullnesse of set forms above extemporary effusions , the very many particulars of eminent benefit to the church , and of authority in it , preserved in our liturgy , but in the directory totally omitted , and that in despight of all statutes both of king edward , and queen elizabeth , by which the reformation of this church is establisht among us , and i trust shall still continue , notwithstanding the opposition of those who pretended kindnesse , but now runne riot against this reformation , we have shew'd you also the true grounds of our ancestors rejoycing in our liturgy , instead of the partiall imperfect account given of that businesse by your preface , the wonderfull prosperity of this church under it , contrary to the pretended sad experience , &c. and withall we have made it clear , that all the exceptions here proposed against the liturgy , are perfectly vain and causelesse ; as that it hath prov'd an offence , &c. the ordinary crime charg'd on those actions that are lyable to no other , and so that offence without a cause ; that this offence hath been by the length of the service , which will only offend the prophane , and withall , is as observeable in your service ; by the many unprofitable burthensome ceremonies , which have been shewed , neither to be many , nor unprofitable , nor burthensome , by the disquieting of consciences , i.e. only of the unquiet , by depriving them of the ordinance , i.e. those who would rather loose the sacrament , then receive it kneeling , or reverently ; that the offence was extended to the reformed churches abroad also , and yet for that no one proof offered , nor church named , that was so offended : and if there were , yet still this supposed offensivenesse , no just plea for any thing but reformation . so also that by means of the liturgy , many were dibarred of the exercise of their ministry , the suggestion for the most part a meer calumny , and that which was true in it , ready to be retorted upon these reformers ; that the prelates have labour'd to raise the estimation of the liturgy too high , yet that no higher then you would the value of your directory , to have it the rule for the manner of publick worship , or if they did , this is the fault of those prelates , not of the liturgy : who yet were said but to have labour'd it neither , not to have effected it , and even that labour or desire of theirs , to have amounted no higher , then calvins letter to the protector would avow ; that this hath been to the justling out of preaching , which is rather a speciall help to it , and prescribes it , and allowes it its proper place , but hath oft the ill luck to be turn'd out by preaching ; that it hath been made no better then an idoll , which if it be a fault in the liturgy , is farre more chargeable on the hearing of sermons , that the people please themselves in their presence , and lip-labour in that service ; an uncharitable judging of mens hearts , and a crime to which your directory makes men as lyable as the liturgy , that our liturgy is a compliance with papists , and so a means to confirme them in their idolatry , &c. whereas it complies with them in nothing that is idolatrous , &c. and by complying with them , where they do with antiquity and truth , it is more apt to convince them of their errours , and by charity to invite , then by defiance , that it makes an idle ministry ; which sure the directory will not unmake , being as fit for that turne , either by forming and conning the prayer there delineated , or by depending on present conceptions , as the liturgy can be , that it hinders the gift of prayer , which if it signify the elocution , or conception of words in prayer , is not peculiar to the minister , and for any thing else , hindring it no more then the directory doth ; that the continuance of it would be matter of endlesse strife , &c. which sure 't is more reasonable to think of an introduction of a new way of service , then the retaining of the old ; that there be many other weighty considerations , and many particulars in the book , on which this condemnation is grounded , and yet not one of these mention'd , but kept to boil in their own breasts , if there be any , or which is more likely , falsely here pretended to inflame the reckoning ; that they are not mov'd to this by any love of novelty , and yet do that which is most novell ; that they intend not to disparage the reformers , and yet do that which is most to their disparagement , that they do this to answer gods providence , which never call'd them to this work ; to satisfie their own conscience , which if erroneous , must not thus be satisfied ; to satisfie the expectation of other churches , which expect it not , or if they did , might rather conforme to us and satisfy us , and the desires of many of the godly at home , whose piety is no assurance that their desires are reasonable , and yet are not known to have exprest any such desires ; that they may give testimony of their endeavours for uniformity , whereas with other churches , there is no such necessity of conforming in such matters , and within our selves , nothing is so contrary to uniformity , as this endeavour . and lastly , we have learnt from them , a rule by which they pretend to forme their directory , the agreeablenesse to the word of god and christian prudence , and are most confident to justify our liturgy by that rule , against all disputers in the world ; and having now over and above all this , a plaine confession under their own hands , in their supply of prayer , of justify all that we pretend to , and so being saved the pains of any farther superfluous confutation , we shall now leave it to the judgement of any rationall lay-man in the new assembly , to judge betwixt us and his fellow-members , whose pretensions are most moderate in this matter , whose most like christian , those that are to rescue and preserve , or those which to destroy . thus in the councell of nice , holden before constantine and helena , in a controversie of great importance , craton and zenosimus , not only lay-men but heathens were appointed judges or arbitrators only on this ground , because craton a philosopher would not possesse any worldly goods , and zenosimus in time of his consulship , never received present from any , saith jacobotius : thus also eutropius a pagan philosopher , was chosen umpire between origen and the marcionites , it being supposed , that such an one was as fit to understand their several claims , and judge according to allegations and proofes as any ; and if we fall or miscarry before such an aristarchus , i shall then resolve , that a covenant may wast a soule , ( even drive the man into the field with nebuchadnezar ) deprive it of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common principles of discourse , ( by which , till it be debauched , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , able in some measure , to judge of truth , proposed and debated before it ) and then i shall hope for more candor in the businesse from an intelligent heathen , then for him . my only appeale in that case shall be , to heaven , that the host of angels , may by the lord of that host be appointed , to guard and assist that cause , and those armies whose pretentions in this , and all other particulars , are most righteous , and most acceptable in his sight . doe not erre , my beloved brethren . now the lord of all mercies , and god of love and peace , grant us to be like minded in all things , that we may joyne with one heart , and tongue , to praise him , and worship him , to blesse him , and to magnifie him for ever . finis . notes, typically marginal, from the original text notes for div a70321-e1030 p. 202. ib. p. 163. ● . 106. p. 41. p. 42. p. 43. p. 44. p. 48. p. 49. p. 50. p. 55. * the same constantine in his palace imitating the orders of the church , amōg other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tendred set prayers , euseb . de vit . const . l. 4. c. 17. and so it is said of the nobles about him , that they used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , prayers that the emperour liked , and ●ere all brought by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to pray the same prayers all of them , even in private . c. 18. precum sol . 202. 312. acts and moni pag. 1818. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , act. 14. 12. mat. 10. 19. p. 10 de div . off ▪ c. 10. vide clav. in sacr. bos● . c. 1. * cum hi motus corporis fieri nisi motu animi praecedente non possint , eisdem rurs●● exterius visibiliter factis ille interior invisibilis augetur . aug. l. de cura pro mor. 5. chrysost lb. popului in ecclesia sedendi potestatem non habit . ideo reprehendi meretur , quia apud idola celebratur . telman in basil . t. 1. p. 195. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . l. 4. p. 753. l. 40. edit . savil. * l. 3. c. 19. * l. 2. c. 24. * l. 18. c. 51. al scap. c. 2. apol. c. 30. ep. ad smyrn . dial. cum tryph. p. 260. l. 4. c. 34. apol. c. 39. de op & elec mos . p. 180. serm. de temp . 215. apol. 2. in fine . epist . 54. ad marcellam . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . epist . ad polycarp . ignatio ad scripta . notes for div a70321-e19890 p. 1. p. 2. vid. troubl . of frank. p. 30. &c. p. ● . p. 2. p. 3. p. 4. p. 4. p. 4. p. 5. p. 5. p. 5. p. 6. p. 7. busbequi . epist . notes for div a70321-e36050 p. 8. notes for div a70321-e37200 strom. l. 7. the conclusion . de concil , l. 2. c. 6. al. aphrod . in top. an explicatory catechism: or, an explanation of the assemblies shorter catechism wherein those principles are enlarged upon especially, which obviate the great and growing errors of popery; useful for those families that desire to hold fast the form of sound words. vincent, thomas, 1634-1678. 1675 approx. 380 kb of xml-encoded text transcribed from 152 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a64986 wing v434 estc r220763 99832155 99832155 36626 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a64986) transcribed from: (early english books online ; image set 36626) images scanned from microfilm: (early english books, 1641-1700 ; 2101:09) an explicatory catechism: or, an explanation of the assemblies shorter catechism wherein those principles are enlarged upon especially, which obviate the great and growing errors of popery; useful for those families that desire to hold fast the form of sound words. vincent, thomas, 1634-1678. [16], 287, [1] p. printed for henry mortlock at the phœnix in st. paul's church-yard; and white-hart in westminster hall, london : 1675. in question and answer form. copy tightly bound with slight loss of print; some print fade. reproduction of the original in the bodleian library, oxford. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -catechisms -early works to 1800. westminster assembly (1643-1652). -shorter catechism -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 rina kor sampled and proofread 2003-08 rina kor text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion an explicatory catechism : or , an explanation of the assemblies shorter catechism . wherein those principles are enlarged upon especially , which obviate the great and growing errors of popery ; useful for those families that desire to hold fast the form of sound words . aug. lib. 15. de trin. cap. ult . domine deus , quaecunque dixi de tuo , agnoscant & tui : siqua de meo , & tu ignosce & tui . london , printed for henry mortlock at the phoenix in st. paul's church-yard ; and white-hart in westminster hall. 1675. to the christian reader ; especially heads of families . those catechisms may very well be esteemed the best , which are explanatory of the creed , ten commandments and the lords prayer ; because these summaries or abstracts contain the essentials of the true religion , or those choice truths which god would have us take extraordinary notice of in our course of reading the holy scriptures : and therefore those that begin with catechizing , begin the most easie and profitable way for any ; because the weightier matters of the law are not hard to be understood , and such words being spirit and life , and the very marrow of christianity , must needs feed and nourish us up unto eternal life . i have fixed my thoughts upon the assemblies shorter catechism , because the principles in it are mostly agreed upon by all sober intelligent unprejudiced protestant divines . you have also something of the nature of the two covenants superadded to , or rather enlarged upon more particularly and expresly than in the catechism . and because catechisms ought to contain nothing but received truths , you have mostly the explication of antient and modern divines : and therefore , where you meet with any thing that is not so elaborate and exact , you may conclude it mine , and not theirs . hearing occasionally a discourse of a very learned and godly divine out of deut. 6. 6 , 7. [ and these words which i command thee this day , shall be in thy heart : and thou shalt teach them diligently unto thy children , &c. ] who recommended to parents with the greatest earnestness the work of catechizing ; i shall make bold to transcribe a part of it , and offer it to publick view . you shall have , 1. his reasons to prove that parents ought diligently to catechize or teach their children [ servants also included . ] 2. his answers to the objections against it . and 3. the motives he laid down to provoke and stir up all parents to this necessary duty . 10. reasons for the proof of it . 1. every man ought to promote the glory of god , to advance the kingdom of christ , and to further the salvation of others as far forth as they are able , and have opportunity to it . and can we effect these any better way ? we pray , hallowed be thy name . thy kingdom come , thy will be done : surely the coming of christs kingdom into our hearts is one way of his kingdom 's coming . 2. god hath set parents in authority over them , and they cannot improve it to better purpose . this is the most ancient government . before there was king or common-wealth , there was parental government . this being most ancient , afterwards was the priest and prophet . god hath laid a command upon children to obedience in the fifth commandment , ephes. 6. 1. only dignity requires duty ; improve your authority for god , and use it to instruct your household in the word of god. do not think you have done , till you have done this . 3. even nature it self dictates thus much . the birds and beasts of the field , yea the sea-monsters take care of their young ones . if you do nothing but feed and cloath your children , you do no more than heathens , nay than brute beasts . 't is said of the ostrich , job 39. 16. that she is hardened against her young ones , as though they were not hers : and what do ignorant parents less , who are hardened against their own children who are parts of themselves ? 4. children have souls to be saved or damned , therefore some must take care of them , and the soul that sinneth must die . we see children die as well as aged persons . in golgatha there are skulls of all sorts : yea , do but look into the register of a parish , and you shall see as many young as old have died in it . children may die , and what if they die without knowledge , in their sins ? better were it with those children mentioned , 2 kings 2. 23 , 24. than these , isa. 27. 11. 2 thes. 1. 7 , 8. thus unchastised children shall suffer ; but the parents shall not go scot-free . if you would have them profit by the publick ministry , you must catechize them at home . to bring them to the publick before they be thus catechized , is setting before them an hard loaf . you must give them milk at home , that they may be fit for higher truths in publick . 5. your children are children of wrath , and you have been instruments to conveigh this to them . they die , and that proves this . when your children are sick , you forthwith go to the physitian , and will you take no care of their souls , inheriting their spiritual maladies from you ? you may say as david to abiathar , 1 sam. 22. 22. i have occasioned the death of all the persons of thy fathers house . 6. what will become of religion in future ages , if parents neglect this duty at present ? if all parents were as careless as some , the church of god would soon cease on the earth , isa. 38. 19. the father to the children shall make known thy truth , psal. 78. 3 , 4. which we have heard and known , and our fathers have told us ; we will not hide them from their children , shewing to the generation to come the praises of the lord. if we do not teach our children how should they teach theirs ? it was above two thousand years before the scripture was written ; how then was piety preserved but by one generation teaching another ? adam taught his children . the sacrificing of cain , and abel's piety therein were both the fruit of adam's teaching . noah taught his children to abraham , and he taught his houshold . isa. 1. 9. except the lord of hosts had left unto us a very small remnant , we should have been as sodom , and we should have been like unto gomorrah : we should have been as heathenish , as paganish as they . 7. god is highly pleased with piety in younger ones . the lord had respect to abel the younger ; and enoch of all the patriarchs before the flood the youngest , is said to please god. how was god pleased with the piety of samuel and josiah ? and we read of jehojachin that began very young to reign ; and did that which was evil in the sight of the lord , 2 kings 24. 8 , 9. god takes notice of the evil as well as the good . children might sing hosanna , as well as cry bold-head , if they were taught . iesus said , mat. 19. 14. suffer little children , and forbid them not to come unto me : for of such is the kingdom of heaven . of such , not untaught children . 8. you cannot expect the blessings of the covenant , except y●u teach them the c●mmandments of god ps. 103. 17 , 18. dan. 9. 4. 9. assure your selves , if you neglect this duty , god will require their blood at your hands , gen. 9. 5. with acts 20. 26. it is here with parents as with ministers ; if you do not warn and teach them , god will require their blood at your hands . ezek. 3. 18. object . but teaching is the work of the minister ? answ. it is not only his , but yours ; his in publick , yours in your families . 10. sin and corruption is so inherent in children in their nature , that all the care of ministers in publick , and parents at home will be little enough to heal this plague of original corruption . this plague is like the leprosie . there must be scraping , and if cleansing will not do , there must be pulling down . so that you see all is little enough : without teaching , your children may perish , and you smart for it . object . 1. but children may do well that are not thus carefully instructed . answ. 1. they may do well as to the outward man , they may prosper in the world . god may cause his sun to shine upon the unjust and the unthankful . but parents are to wish that their children may do well as to the inward man , and prosper in their souls , as john for his friend ga●us , 3 joh. 2. 2. they may perish eternally for want of knowledge . hos. 4. 6. 3. if some children happen to come to good , no thanks to such careless graceless parents that neglect instruction at home . object . 2. but we have known them that have been taught well enough to have made bad proof ? a. 1. this is too sadly true , to be denied ; but the fault may be in one of the parents by their bad example : and children as well as the conclusion in syllogizing will follow the worse and weaker part ; yet this is blame-worthy in parents . 2. good parents have severely smarted for their neglect of strict discipline in their families , and their over great fondness in cock●ring their children , as you may read in eli and david . 1 sam. 3. 13. 2 sam 13 , and 14 , and 15. 1 kings 1. 6. 3. but if the children of good parents prove bad , this should make us more diligent . if a garden well weeded and kept down prove thus ill ; is this any encouragement to sloth , but rather a spur to double diligence ? two or three motives to excite to the duty of catechizing . let it be remembred that you are not perswaded to invade the ministerial office , or to become of this or that opinion or party , but to fall forthwith upon the practice of a manifest , yet indispensable duty . 1. how doth the love of god dwell in your hearts , when they are hardened against your children ? simon , lovest thou me ? then feed my lambs . they are gods children , and therefore you must bring them up in the ●●ture and admonition of the lord. the children of any in covenant with god are called his children , ezek. 15. 21. when the woman of samaria knew christ , she desired that all her neighbours might also know him . 2. are they not your children ? you shall diligently teach them to your children ; they are bone of your hone , and flesh of your flesh . are we to instruct one another , and not our own children ? 3. what a comfort will this be to you , if you faithfully discharge this most profitahle duty ! for , 1. such parents shall have joy of their children , prov. 23. 24. ruth 4. 15. david and bath●sheba had much comfort of solomon , which they had not of their other children . 2. you shall have spiritual rejoycing , 2 joh. 4. 3. you will gain a good evidence of the truth of grace in your hearts . 4. you that thus propagate piety shall sow good seed that will endure to many generations , jer. 33. 18. 5. you may avoid many crosses and heart-breaking sorrows which negligent parents ordinarily meet with . abraham taught his children , and see what comfort he had of them : he had a numerous family 318. instructed servants born in his own house [ gen. 14. 14. ] and yet no disorder or disturbance there : he had a numerous family , and yet a peaceable family . 1. abraham circumciseth ishmael , and yet it was a painful sacrament . 2. isaac makes no opp●siti●n when to be made a sacrifice to the will of god. 3. y●u have a religious servant . gen. 15 , and 24. 4. at his death he gives what portions he pleaseth , and yet you find no discord among them , gen. 25. 5 , 6. as you therefore desire peace in your families , and in after generations , bring them up in the fear of the lord. on the contrary , you parents that teach your children arts and trades , and not gods commandments ; why , you are making way for your own cross and vexation ; what heart-breaking will they be to you ! as , 1. in their matching . prov. 17. 21 , 25. g●n . 26. 34. 35. 2. their sins will be put upon your score ; and have you not sins enough of your own ? 3. their perishing will be put upon your account . oh what fretting and cursing will there be at your meeting your children in h●ll ! have you not heard of children that have cursed parents upon the gallows ? oh , when the word of god tells you that some evil will befall your children , how should this trouble you ! as it was said of jeroboam , that he made israel to sin ( for all that succeeded pursued his sins ) even so you , by your cursed ignorance , negligence and sl●th may propagate sin and misery from generation to generation , to your children . we are to look upon this duty as one of the prime ordinances of divine institution : there was family teaching before there was any other teaching . 't is the opinion of an eminent divine , that more children are seasoned with grace by i●ste●ction of pa●ents than by preaching . towns are made up of families , and where they are wicked in towns , kingdoms cannot ●e righteous . our misery begins in bad families . this duty of catechizing therefore is of as great weight , as any which is commanded in the word of god. thus far he whose name i shall conceal , because i have published it without his privity and consent , though i hope not against his liking and approbation . if any of you shall please dili●ently and impartially to examine concord●nces , and most catechisms ; you will soon find that the former do furnish us rather with sounds than sense ; and that in the latter , upon comparing the truths and the alledged texts together , there is so wide a distance , that you will the better perceive the d●fficulty of our present undertaking ( notwithstanding all the forementioned helps ) than at first , possibly , you have imagined . if you find any pertinency of the scriptures produced for confirmation of the truths they refer unto in this explication , i know it will be acceptable to you , and it is no less than what i have endeavoured after . if you espie many proofs under any principle of religion , it is either because that the truths there are more weighty , or that the cavils against them are more than ordinary . if you expected the scriptures at large , the numerosity of them gives you the reason against that . i had once some thoughts of illustrating the mysterie of the trinity of persons , by some apt figure or resemblance , and of placing it in the catechism ; but for the avoiding of all occasion of offence to the weak i have affixed it here : and of all figures , keplers circle seems most artificial and correspondent with this glorious mystery . in this scheme or figure you have a center , and a circumference , and an inter space , and yet but one circle : so that there are three persons , and yet but one god. these three are not divided ; for it is not a center , or interspace , separate from the circumference : but these are distinguished in their incommunicable properties in their order , and in their operation ( upon a supposition of motion ) the center is the beginning ( as is easie to be observed in drawing the circle ) the circumference is a resultance from the center alone , the interspace from the center and the circumference . these are co-equal ; the center and the circumference , and the interspace are equidistant every where , each one from other : and the center is no more a circle without a circumference , than the circumference and interspace without a center . consubstantial ; the center is constituent of the circle , not a part from but together with the circumference and the interspace . co-eternal ; it is no center without a circumference ; and no sooner is the circumference drawn , but you find the interspace . doubtless there is vnity in trinity in all things , had we but light and eyes to espy it . you will find annexed to the explication a discau●se out of acts 8 30. where you will meet with some rules ( which have obtained in divinity ) for your better understanding , and more profitable reading the holy scriptures : if you be of that select numb●r that cannot content your selves with bare reading , but labour to understand what you read ; they are chiefly and more especially designed for you . and that you may understand what you read , and remark in your course of reading the sacred scriptures , those truths more distinctly which will make you wise to salvation , is the main purp●rt and intent of this little piece , and intense desire of its comp●ser , your friend for eternity . a short and plain explication of the assemblies shorter catechism . quest. 1. what is the chief end of man ? answ. mans chief end is to glorifie god , and to enjoy him for ever . explicat . q. what do you mean by mans chief end ? a. that which god did chiefly intend or aim at in making man , and which man is chiefly to intend . q. is mans chief end to seek himself ? a. no a . q. is it to enjoy the pleasures , profits , and preferments of this world ? a. no b . q. is it to glorifie god , and to enjoy him ●or ever ? a. yes . q. what is mans chief duty ? a. to glorifie god c . q. what is it to glorifie god ? a. to order all our actions to that end , that god might have the glory d . q. what is mans chief happiness ? a. to enjoy god for ever e . q. how doth man enjoy god ? a. two waies 1. here in this life , by an holy communion with him in the duties of his worship , f and in an upright conversation g 2. hereafter in the life to come , in a glorious and immediate communion with him in his kingdom h . q. may a man have another subordinate , or less principal end , besides the glorifying of god , and enjoying him for ever ? a. yes i . q. what do you mean by a subordinate end ? a. that which a man intends , or aims at , in order to another end , or for some further end . q. may a man make any thing else his ultimate or principal end , besides glorifying and enjoying god ? a. no k . q. is the glorifying of god , and enjoying him for ever mans subordinate end , or else his ultimate and chief end ? a. mans chief end . q. why are the glorifying of god , and the enjoying him for ever joyned as one chief end of man ? a. because god hath inseparably joyned them together , so that men cannot truly design , or seek the one without the other l . q. what rule hath god given to direct us how we may glorifie and enjoy him ? a. the word of god which is contained in the scriptures of the old and new testament , is the only way to direct us how we may glorifie and enjoy him . explic. q. what direction must we follow that we may aright glorifie god , and enjoy him for ever ? a. we must follow the rule god hath given us . q. what rule is that ? a. the word of god m . q why is the word of god called our rule ? a. because all doctrines which we are bound to believe , must be measured or judged of ; and all duties which we are bound to practise , must be squared or conformed unto this rule n . q. where is the word of god contained ? a. it is contained in the books of the old and new testament o . q. how are these books called ? a. they are called the holy scriptures p . q. why are these books so called ? a. because they were written by pen-men inspired by god infallibly to that end . q. how do you know that the books of the old and new testament are the word ? a. the papists grant the protestants , that all the books which they receive are the certain word of god. q. but how will you convince an infidel , that the doctrine taught in these books is the certain word of god ? a. the testimony of the church is of great weight and importance in this matter . by the church we understand the whole company of believers , who have professed the true faith ; whether those who received the doctrine of the holy scriptures from the prophets and apostles , or those who lived after : whose testimony 1. is profitable to prepare the heart , and to move it to believe . 2. and of all humane testimonies ( whereby the author of any book that hath , is , or shall be extant , can be proved ) the greatest , both in respect of the multitude , wisdom , honesty , faithfulness of the witnesses ; and the likeness , constancy , and continuance of the testimony it self . 3. but this testimony is only humane . 4. not the only , nor the chief whereby the truth and divinity of this doctrine is confirmed . 5. neither can it be the ground of divine faith and assurance . and therefore besides this testimony , there are four other several infallible testimonies of gods spirit , which ( though each of them alone is convincing , yet ) all together make up that full evidence that will be ground of divine faith and assurance to an infidel . q. which are those four witnesses ? a. they are , 1. antecedently ▪ the spirit of prophecie , foretelling things to come so long before . 2. constitutively , or inherently , the image of god that unimitable character of divinity which animates this doctrine . 3. concomitantly , the multitude of evident and uncontrolled miracles wrought for this very end to confirm it . and 4. subsequently , the extraordinary success it hath in the world , which will convince a very infidel that it is the very word of god. q. what is the first witness of the spirit ? a. 1. antecedently , the spirit of prophecy . q what mean you by that ? a. a continuance of wonderful prophecies , foretelling things to come , so long before , q marked with their circumstances ; not doubtful , like the oracles of the heathen , or merlins prophecies , but such as expressed the things and persons by their names r , which had all in their times their certain performance ; and therefore unto what can we attribute these infallible predictions but to the inspiration of god ? q. what is the second witness of the spirit ? a. 2. constitutively , or inherently the image and superscription of god , ( as coin is known by the image and superscription it beareth ) or that unimitable character of divinity not only imprinted on it , but intrinsecally animating and constituting it . q. wherein is the image and superscription of god , or that unimitable character of divinity which animates and constitutes this doctrine , apparent ? a. it is apparent in the matter , and the method , and the stile . q. how is the image of god apparent in the matter ? a. 1. as this doctrine contains supernatural verities , such divine and wonderful truths as could never enter into the heart of man to conceive them , and the things the very angels desire to look into s . q. declare this by some particular instances . a. it explicates unto us the nature , properties and high acts of god , purely and holily . 2. it describes the person of christ , so fitly , excellently , and conveniently , that if the mind of man consider it attentively , it must acknowledge , it doth exceed the reach of a finite understanding . 3. it discovers to us the corruption and misery of man by nature , the incomprehensible love of god in iesus christ towards man , that happy reconciliation ( if we may so speak ) of his iustice and mercy by his infinite wisdom , ordaining iesus christ to be our mediator . 4. it unfolds the covenant of grace , which god made with man after his fall ; all which can be drawn from no fountain but divine revelation t . 5. it teacheth also the whole duty of man , having statutes and iudgements incomparably wise and good , the gentiles themselves being iudges u . q. how is the image of god apparent in the method ? a. 2. as the method of the whole doctrine of the holy scriptures set together , is the most admirable and perfect in the world ; beginning with god in unity of essence , proceeding to his trinity of essential active principles , and of persons , and so to his trinity of works , creation , redemption and regeneration , great things past finding out , and wonders without number ; and all chiefly with special relation to mankind ; both in the estate of innnocency and apostasie . q. and how is the image of god apparent in the stile of this doctrine ? a. 3. as it is spiritual , powerful and divine ; suited to holy ends , and to the world of persons to whom it is sent , who are commonly ignorant and unlearned , and so more generally useful than any other doctrine in the world : but withal containing such weighty concerning truths and profound mysteries , as will belong to the most learned , and to them that are of full age , even those who by reason of use , have their senses exercised to discern both good and evil , rom. 7. 12 , 14. gal. 5. 19 , to the end , 1 pet. 2. 11 , 12. rom. 13. 13 , 14. 1 cor. 6. 9 ▪ 10. 11. and matth. 5 psal. 19. 7. 1 cor. 1. 18 , 23 , 24. psal. 119. 50. joh. 6. 63. acts 6. 10. jam. 1. 21. 1 thes 1. 5. and 2. 13. 1 cor. 15 32 , 33 , 34. mal. 2. 15 , 16. matth. 19. 4 , 5 , 6. and 22. 25 , — 31. 1 tim. 1. 5 , — 12. psal. 19. 8 , 9. and 119 , 9 , 10 , 11. joh. 7. 48 , 49. luk. 1. 78 , 79. matth. 4. 16. 2 pet. 1. 19. acts 9. 15. with 26. 17 , 18. q. what is the third witness of the spirit ? a. 3. concomitantly , the multitude of evident uncontrolled miracles , wrought for this very end to confirm it a ( miracles being the effect of gods own power , and the seal and signet that may be set upon no other doctrine than that of the holy scriptures ) will convince any that are not willfully blind that these two ta●les of testimony , the holy scriptures of the old and new testament ( as those tables of stone ) were written with the finger of god , and were of divine authority . q. but the gift of miracles is ceased ? a. although it be ; yet , 1. the history of them is so certain from natural principles , that its unpossible there should be any deceit about them . and 2. there need not be new miracles to confirm the former , and oblige men to believe them . q. why so ? a. for then there must be m●re miracles to confirm those ; and so on to the end of the world : and then god could not govern the world by a settled law , which 〈◊〉 both absurd and blasphemous . q. what therefore is the fourth witness ? a. 4. subsequently , the success of the doctrine of the holy scriptures , to the regeneration of a great part of the world , is a surviving witness to the end of the world of its divine authority b . q. of what use is this testimony ? a. of great use . q. why so ? a. for he that is not able to examine the history , which reports the miracles to him , may be able to find upon his soul the image of god imprinted by the gospel , and to know that the gospel hath that in it self , which it imprints upon others ; and that it cometh from god , which leadeth men so directly to god. and it is certainly gods own means which he blesseth to so great and excellent ends . q can we receive sufficient direction from our own wisdom , or the light of nature to come to glorifie and enjoy god ? a. no c . q. can we receive sufficient direction from gods works of creation and providence ? a. no d . q. are not the apocryphal books scripture , nor any other , but the books of the old and new testament ? a. no. q. are not the traditions of the church to be received , with equal reverence to the holy scriptures ? a. no e . q must we call no man father , or master upon the earth ? a. no , for one is our father which is in heaven , and one is our master even christ. and all christians being taught of god by christ are appointed to acknowledge no father , or master upon the earth f . q. is there not an infallible judge of controversies upon the earth ? a. christ , and none else , hath a●thority to give laws unto us , and punish the refractory ; and it is not for any man living upon the earth to impose observances where christ hath given liberty g . q. what would you say to such as should require you to follow the judgement of fathers , councils , and learned divines , when you find it not agreeable to scripture ? a. to the law , and to the testimony : if they speak not according to this word , it is because there is no light in them , isa. 8. 20. q. is the scripture plain enough to be understood , even by the simple ? a. yes , psal. 19. 7. and 119. 130. q. is the word of god a dead letter of it self ? a. no , heb. 4. 12. joh. 6. 63. q. but do the things recorded in the word of god concern us all ? a. yes , rom. 15. 1 , — 5. matth. 7. 24. q. is there any other rule besides the holy scriptures , to direct us how we may glorifie god and enjoy him ? a. no. q. how prove you that ? a. 1. because god never gave any other , rev. 22. 18. for i testifie unto every man that heareth the words of the prophecy of this book , if any man shall add unto these things , god shall add unto him the plagues that are written in this book . q. what is the form of speech here used to conclude this book ? a. it is 1. a symbolical and prophetical form of expressing the certainty and immutability of this prophecie ; and secondly an expression of the absoluteness and perfection of it is order to publick use , that it should be the only prophecie given to the christian church , which should bring divine authority along with it , sent with a commission from heaven ; and not only proceeding from a publick spirit , but sent out with a publick charge . q. what is that publick charge ? a. as for all those to whom this prophecy shall come , i adjure them all that they neither add nor diminish , nor change a tittle of it , upon pain of gods bringing on them the iudgements that are here denoun●ed against gods greatest enemies ; and withal that they look upon it as the last authoritative proph●cie that is likely to come from heaven , to be a rule of faith to the church h . q. what other reason have you to prove that the holy scriptures are the only rule to direct us how we may glorifie god and enjoy him ? a. because they are only able perfectly and without errour to direct us how we ought so to do i . q. 3. what do the scriptures principally teach ? a. the scriptures principally teach , what man is to believe concerning god , and what duty god requires of man. explica . q. what are the principal heads of the doctrine of the holy scriptures ? a. the doctrines that the holy scriptures teach may be ranked into two heads . q. what is the first principal doctrine taught therein ? a. what man is to believe concerning god. q what is it ●o belie●e ? a. to assent , or give credit to truths upon authority of another k . q. what is the second ? a. what duty god requires of man l . q. what is meant by the duty which god requireth of man ? a. that which is gods due , or that which we owe to god , and are bound to do as we are his creatures , subjects and m children . q d● the scriptures teach us all matters of faith , or all that we are bound to believe ? a. yes n . q. and all matters of practice , or whatsoever we are bound to do ? a. yes o . q. is not a christian then bound to believe any thing as a point of faith , but what is taught in the holy scriptures ? a. no p . q nor bound to do any thing as necessary to salvation , but what is taught in them ? a. no q . q. 4. what is god ? a. god is a spirit , infinite , eternal and unchangeable in his being , wisdom , power , holiness , justice , goodness and truth . explic. q what are we to believe concerning god ? a. we are to believe concerning his being and nature , that he is a substance and a spirit ; or that he is a spiritual substance r . q. why is god called a spirit ? a. 1. negatively , because he hath no bodily substance s . 2. affirmatively and positively , because he is a pure active life , intelligence and will. q. are not angels , and the souls of men spirits ? a. yes t . q. how then is god distinguished from angels , and the souls of men ? a. god is an infinite u , eternal w , and unchangeable x spirit . angels and the souls of men are finite spirits y , bu● of yesterday and changeable . q. but since angels as well as the souls of men are finite , how are they to be distinguished ? a. angels are pure spirits , and have no commerce or society with bodies , which the souls of men have , being in the most intimate conjunction with them . and though in the separate state they do subsist and live without them ; yet because their happiness or misery is not compleat without them , the souls of the iust already made perfect in holiness , will be carried out with strong inclinations unto and earnest expectation of re-union with their bodies , to be together made perfect in happiness , in good measure pressed down and shaken together and running over : and in the souls of the unjust , there shall be a fearful expectation of reunion with their bodies as of a certain approaching , unavoidable and utterly undoing evil , to fill up the measure of their misery , suffering together the vengeance of eternal fire . or more briefly , god , angels and the souls of men may be thus distinguished . angels are created spirits compleat . as angels are created spirits , they are distinguished from god , who is a spirit uncreate , or the creator of all , or the god of the spirits of all flesh . as spirits compleat , they are distinguished from the souls of men which in their compleat subsistence require bodies , which angels do not , and may therefore be called persons , or compleat subsistences . q. what else are we to believe concerning god ? a. we are to believe concerning his attributes that they are of two sorts ; 1. incommunicable . 2. communicable . q. what and which are his incommunicable attributes ? a. his incommunicable attributes are such as are not partaken of by the creatures , [ or that cannot be communicated to them ] such are these , his infiniteness , eternity and vnchangeableness . q. what is it to be infinite ? a. to be without end , bounds or limits . q. what is it to be eternal ? a. to be without beginning , or succession , or end of time . q. what is it to be unchangeable ? a. to be alwaies the same without any alteration . q. what and which are the communicable attributes of god ? a. his communicable attributes are such as in a measure are partaken of by the creatures [ or may be communicated to them ] such are these , his wisdom , power , holiness , iustice , goodness and truth . q. but are they in the same manner in the creatures as in god ? a. no. q. after what manner are they in the creatures , and how are they in god ? a. god is in●inite , eternal and unchangeable in them , and the creatures are not . q. may then gods incommunicable attributes be applied to and spoken of the communicable ? a. yes , they may . q. how is god said to be infinite , eternal and unchangeable ? a. 1. in his wisdom z . q. what is the wisdom of god ? a. the wisdom of god , is his essential property , whereby by one simple and eternal act , he knoweth both himself and whatsoever is possible to be known . q. how else is god said to be infinite , eternal and unchangeable ? a. in his power a , and holiness b . q what is the power of god ? a. it is his essential property , whereby he can do all things . q. what is the holiness of god ? a. it is his essential property , whereby he is infinitely pure and holy in himself , delighteth in his own purity , and loveth the resemblances of it in his creatures . q. what doth your catechism last of all mention god to be infinite , eternal , and unchangeable in ? a. in his iustice c , goodness d , and truth e . q. what is the justice of god ? a. the iustice of god is his essential property , whereby he is infinitely righteous in himself , and equal in all his waies and dealings with his creatures . q. what is the goodness of god ? a. it is his essential property , whereby he is altogether good in himself , and the author of all good . q. what is the truth of god ? a. it is his essential property , whereby he agreeth with himself , truth with truth ; and is so immutably faithful in respect of his creatures , that it is not possible for him to lie , or deceive any of them f . q 5. are there more gods than one ? a. there is but one only , the living and true god. explic. q. doth the scripture mention no more gods than one ? a. yes , diverse so called in scripture , 1. angels g , 2. magistrates h , 3. satan and satanical apparitions i , 4. the belly k , 5. idols l . q. how then is god differenced from these ? a. our catechism gives three differences between them in the titles it gives to god , the god of heaven . q. which is the first title given him ? a. god is one only in opposition to many gods m . q. how may it be proved that there is but one god ? a. there can be but one infinite , eternal and vnchangeable being . q. what titles else hath the god of heaven given him here ? a. he is , and he is said to be the living and the true god n . q. how is god said to be the living god ? a. two waies , 1. in opposition to dead idols o . 2. in that he hath his life from himself . and gives life to all other things p . q. but the creatures are , and are said to be living also . a. true , but not as god is living ; they have not their life from themselves , nor do they give life to other things , as god hath and doth . q. how is god said to be the true god ? a. because he is god really and indeed , not by way of imagination as idols are , but by nature he is so q . q. how doth it appear that god is true , that he hath a true being , or that there is a god indeed ? or how may it be proved that there is a god ? a. it may be proved that there is a god , by the testimony of conscience , and by the word of god. q. how is conscience a witness of this first truth ? a. 1. as it excuses and comforts in well-doing against the disgraces , slanders and persecutions of the world ; and as it accuses and terrifies for sin secretly committed , which never did , nor shall come into the knowledge of men : acting both these waies with respect to an higher tribunal , where the supream iudge will avenge the righteous and vindicate their cause , and punish the wicked , condemning them to shame and everlasting contempt r . q. how is it proved by the word of god , that there is a god ? a. 2. as the word of god makes manifest the secrets of the heart , and without excellency of speech , or of wisdom , under plainness and easiness of stile becomes the power of god to salvation . q. how doth the word manifesting the secrets of the heart and becoming the power of god to salvation , prove that there is a god ? a. because these are the works which none but the all-seeing s , and almighty t god ever did , or can do . q. but who ever saw god , that every one is thus confident to affirm that there is a god ? a. 1. men may without suspicion of rashness and unadvised confidence affirm that there are many things which no man ever saw or can see ; for no man ever saw the wind or the air , and yet all are confident that there are both : a●d who ever saw his own face but in a glass , and never out of a glass , and yet this contenteth him . but , 2. we are not without the sight of god ; for , 1. god is seen in his works u . 2. the fathers have seen him by sundry visions ; and moses saw the similitude of the lord , or his back parts : but his face can no man see . it pleased god to appear to them of old not as he is , but as he vouchsafed to manifest himself to them : for if they had seen him as he is , then all of them had seen him after one manner because he is one : and this sight of god was also external . 3. it hath pleased him in more comfortable manner to reveal himself to his saints by his word , by which they behold his beauty in his temple , and with open face see his image as it is represented to them in the mirror of the gospel , and are transformed into the same . 4. god is seen by inward contemplation , and this sight is the more excellent than the rest , because it is more inward . 5. he is seen by faith w . 6. the faithful have the clearest sight of god in heaven . here their faith is turned into vision , and their present sight of god , if compared with that which is to come , is not worthy the name of sight , 1 cor. 13. 12. 7. god is to be seen in the face of iesus christ , who is the brightness of his glory and the express image of his person ; and that we might both know that god is , and what he is , this only begotten son of god which is in the bosom of the father , he hath declared him x . q. 6. how many persons are there in the god-head ? a. there are three persons in the god-head , the father , and the son , and the holy ghost , and these three are one god , the same in substance , equal in power and glory . explic. q ▪ what is meant by the god-head ? a. the divine nature , or essence . q. is the divine nature common to all three persons ? a. the whole divine nature being indivisible , 1 cor. 8. 6. is common to all three persons , father , son , and holy gh●st , acts 4. 24. 2 cor. 1. 3. joh. 1. 1. rom. 9. 5. heb. 1. 8. num. 12. 6 , 7. with acts 1. 16. 1 pet 1. 10 , 11. heb 1. 1. acts 4. 25 with 2 pet. 1. 21. q. what followeth hence ? a. it followeth that whatsoever doth absolutely agree to the divine nature , or is spoken of the divine nature by relation unto the creatures , that doth agree likewise to every person in trinity , joh. 1. 1. prov. 8. 22. rev. 1. 8. matth. 18. 20. joh. 3. 13. job 26. 13. and 33. 4. joh. 14. 26. luke 1. 35. q. is there any scripture-proof for persons in the god-head ? a. there is , heb. 1. 3. who being the brightness of his fathers glory , and the express image of his person . q. which are the three persons in the god-head ? a. the father , and the son , and the holy ghost y . q. what is a person in the god-head ? a. a person in the god-head , is the god-head restrained , or distinguished by his personal or incommunicable pr●perty . q. what is the incommunicable [ or personal ] property of the father ? a. to beget z . q. what is the personal property of the son ? a. to be begotten a . q what is the personal property of the holy ghost ? a. to proceed both from the father and the son b . q. how do the persons of the trinity differ one from another ? a. they differ three waies : 1. in their incommunicable properties , as before explained . 2. in their order ; the father is the first person in order ; the son as he is the mediator between god and men c , or the daies-man that can lay his hand on us both d , the second in order ; and the holy ghost the third person . hence e creation is properly attributed to the father , because things take their original from him ; f redemption to the son , because he was made man for us , and became our redeemer ; sanctification inchoate and consummate to the holy ghost , because he begins and perfects the work of grace in the elect of god. g 3. in their operation . and look what order there is in the existing in the trinity , the same order there is in working , viz. the father is of none h ; the son is of the father alone i ; the holy ghost is of the father and of the son k : in like manner , the father works of himself by the son and the holy ghost l ; the son from the father alone by the holy ghost m ; the holy ghost from the father and the son by himself n . in externals , although in respect of the things wrought , they are common to all the persons ; yet in respect of the manner of working , there is distinction of the persons . q. if the father be god , and the son god , and the holy ghost god ; why then are there not three gods , but one god ? a ▪ because they are the same in substance o ▪ equal in power and p glory . q. 7. what are the decrees of god ? a. the decrees of g●d are his eternal purpose ▪ according to the counsel of his will , whereby for his own glory , he hath fore-●rdained whatsoever comes to pass . explic. q what is it for god to decree ? a. to appoint and determine , to purpose and fore-ordain . q. what hath god fore-ordained in his decrees ? a. whatsoever comes to pass . q. when were things thus fore-ordained ? a. in gods eternal purpose . q. what was the rule of this ? a. the counsel of his own will x . q. to what end hath god fore-ordained whatsoever comes to pass ? a. for his own glory y . q. 8. how doth god execute his decrees ? a. god executeth his decrees in the works of creation and providence . explic. q. are the works of creation and providence the execution of gods eternal decrees ? a. yes z . q. what do you mean by the execution of gods eternal decrees ? a. the bringing to pass whatsoever god hath fore-ordained . q. how do the decrees of god , and the execution of them differ ? a. the decrees of god are from all eternity , the execution of them in time . q. 9. what is the work of creation ? a. the work of creation is god's making all things of nothing , by the word of his power , in the space of six daies , and all very good . explic. q whose work is the work of creation ? a. gods work a . q. what did god make in the creation ? a. all things . q. of what did he make them ? a. of nothing , or of unapt matter . q. what is it then to create ? a. to make a thing of nothing , or of matter unapt to be brought into perfect form by any power of second causes . q. by what were all things made ? a. by the word of gods power b . q. when did god make all things ? a. in c time , not from eternity d . q. in what space of time did he make them ? a. in the space of e six daies . q. but why did god take all this time to make all things ? a. it was not , because he could not have made them sooner in an instant , if it had pleased him . q. for what special reasons then do you imagine ? a. for these two especially , 1. that we might learn by his example to work six daies , and rest a seventh . 2. that we might learn not to do things rashly and hastily , but with due deliberation . q. of what quality did god make all things ? a. all very good f . q. to what end did he make them ? a. for his own glory g . q. 10. how did god create man ? a. god created man male and female after his own image , in knowledge , righteousness and true holiness , with dominion over the creatures . explic. q. what is the image of god in man ? a. the universal and perfect rectitude of the whole soul ; knowledge in the understanding , righteousness in the will , and holiness in the affections . q. what special prerogative did god give man at his first creation ? a. dominion over the creatures h . q. 11. what are gods works of providence ? a. gods works of providence are his most holy , wise , and powerful preserving , and governing all his creatures , and all their actions . explic. q. is there a providence ? a. yes i . q. what kind of works are gods works of providence ? a. they are most holy k wise l , and powerful m . q. what doth gods providence reach to ? a. to all his creatures , and all their actions n . q. 12. what special act of providence did god exercise towards man in the state wherein he was created ? a. when god had created man , he entred into a covenant of life with him , upon condition of perfect obedience . explic. q. when god had created man , how did he deal with him ? a. he entred into a covenant of life with him . q. wherein lies the nature of a covenant ? a. it is a federal transaction , or a mutual stipulation or agreement between party and party , upon such and such terms , with reciprocal or mutual obligations each of the other . q. what mean you by a covenant of life ? a. a covenant that contains such terms and conditions , by performance whereof mans life should be continued and preserved . q. how many covenants hath god made with man ? a. two , the covenant of works , and the covenant of grace . q. what is the tenor of the covenant of works ? a. obey and live o . q. what is the tenor of the covenant of grace ? a. believe on the lord iesus christ , and thou shalt be saved p . q. by what other names are these two covenants called ? a. the old and the new. q. why was the first covenant called the covenant of works ? a. because works ( or perfect obedience ) were the only condition of it . q. why the old ? a. because it was made of old with the first adam , and doth not now remain in full force and vertue . q. could the first man have kept gods laws perfectly ? a. yes , for god made him perfect with the image of god shining gloriously in him q . q ▪ what special command did god give him for the trial of his obedience ? a. he forbade him to eat of the tree of the knowledge of good and evil . q. why was the forbidden tree called the tree of the knowledge of good and evil ? a. from the effect of eating it , because thereby man came to know good and evil : good by the loss of it , and evil by the sense and smart of it . q. under what penalty was he forbidden this tree ? a. vpon pain of death r . q. 13. did our first parents continue in the estate wherein they were created ? a. our first parents being left to the freedom of their own will , fell from the estate wherein they were created by sinning against god. explic. q. did our first parents fall ? a. yes . q. from what did they fall ? a. from the estate wherein they were created . q. what estate was that ? a. an holy and happy estate . q. how did they fall ? a. by s sinning against god. q. what was the cause of their fall ? a. the abuse of the freedom of their own will. q. had our first parents then free-will in the state of innocency , till they sinned it away ? a. yes . q. were they not confirmed in the estate of innocency ? a. no. q. 14. what is sin ? a. sin is any want of conformity unto , or transgression of the law of god. explic. q. what is meant by the law of god ? a. the whole word of god t . q. is any want of conformity to the law , or coming short of it a sin ? a. yes . q is every transgression of it a sin ? a. yes u . q. what is is to transgress the law ? a. to pass the bounds that the law sets . q. doth the want of conformity to the law , take in sins of omission , and the transgression of the law , sins of commission ; and both these original sin ? a. yes w . q. 15. what was the sin whereby our first parents fell from the estate wherein they were created ? a. the sin whereby our first parents fell from the estate wherein they were created , was the eating of the forbidden fruit. explic. q. what was the first sin that was committed by mankind ? a. eating the forbidden fruit by our first parents x . q. 16. did all mankind fall in adam's first transgression ? a. the covenant being made with adam ; not only for himself , but for his posterity ; all mankind descending from him by ordinary generation , sinned in him , and fell with him in his first transgression . explic. q. was adam only concerned in the covenant of life , god made with him in the state of innocency ? a. no , for the covenant was not made with adam for himself only , but for his posterity also y . q. did all mankind sin in adam , and fall with him in his first transgression ? a. all mankind descending from adam by ordinary generation , sinned in him , and fell with him in his first transgression . q. how manifold is generation ? a. twofold , ordinary and extraordinary . q. what do you mean by extraordinary generation ? a. that of jesus christ whereby he was conceived by the power of the holy ghost , in the womb of the virgin mary , and born of her without sin . q. what by ordinary ? a. that whereby all mankind else came into the world , in a natural way from man and woman , under sin z . q. how could all the posterity of adam , being then unborn , sin in him , and fall with him in his first transgression ? a. 1. they were in him representatively ; adam was the common head and representative of all mankind a . 2. they were in him virtually , they were in his loyns . and as levi is said to pay tithes in abraham , when only in his loyns , heb. 7. 9 , 10. so adams posterity sinned in his loyns . q. and is this the reason , why all mankind sinned in adam , and fell with him , because the covenant was made with him , not only for himself , but also for his posterity ? a. yes b . q. 17. into what estate did the fall bring mankind ? a. the fall brought mankind into an estate of sin and misery . q. 18. wherein consists the sinfulness of that estate whereinto man fell ? a. the sinfulness of that estate whereinto man fell consists in the guilt of adams first sin , the want of original righteousness , and the corruption of his whole nature , which is commonly called original sin ; together with all actual transgressions which proceed from it . expli . q. how many sorts of sins be there , wherein the sinfulness of that estate whereinto man fell , doth consist ? a. two , original and actual . q. wherein consists original sin ? a. in three things , as 1. the guilt of adams first sin c . 2. the want of original righteousness d . 3. the corruption of the whole nature e . q. what is guilt ? a. a binding over to punishment . q. what do you mean by original righteousness ? a. that which man was at first created in . q. what do you mean by the corruption of the whole nature ? a. that whereby the whole man ( soul and body ) is utterly indisposed f , disabled and made g opposite to all that is spiritually good , and wholly inclined to all evil , and that h continually . q. how do you prove the universal depravity and corruption of mans nature ? a. besides scripture-proof , which is as express in this truth as any upon record ; experience it self will confirm it by our daily sinful infirmities , by our backwardness to those duties wherein we may enjoy most of god , and by our being eftsoons led into temptation , and drawn into those very sins which are more especially cross and contrary to our natural tempers and constitutions . q. but why is the corruption of mans whole nature commonly called original sin , since that is not a scripture name ? a. for three reasons , 1. because 't is derived from adam the original of mankind i . 2. because 't is in every one from his original k . it may say to every one , as soon as thou wert , i am . 3. because 't is the original of all other sins l . q. what do you mean by actual transgressions ? a. the transgressions of our life , which proceed from original sin m . q. 19. what is the misery of that estate whereinto man fell ? a. all mankind by their fall lost communion with god , are under his wrath and curse , and so made liable to all miseries in this life , to death it self , and to the pains of hell for ever . explic. q. what hath man lost by the fall ? a. communion with god. q. what do you mean by that ? a. fellowship n or friendship with god , or the o communications of gods love , grace and favour . q. what is man brought under by the fall ? a. under gods p wrath and q curse . q. what are the parts of gods wrath and curse ? a. 1. all the miseries of this life . r 2. death it self s , death natural ( here meant ) which is the separation of body and soul. 3. the pains of hell for ever t . q. 20. did god leave all mankind to perish in the estate of sin and misery ? a. god having out of his meer good pleasure , from all eternity elected some to eternal life , did enter into a covenant of grace to deliver them out of the estate of sin and misery , and to bring them into an estate of salvation by a redeemer . explic. q. must all mankind unavoidably perish in their sins and misery ? a. no , not the elect of god u . q. whom do you mean by gods elect ? a. those whom god hath chosen to everlasting life w . q. what moved god to elect any ? a. his meer good pleasure x . q. what mean you by that ? a. the most free , absolute , or undetermined will of god. q. when did god elect them ? a. from all eternity y . q. what mean you by that ? a. before time began , or before any thing was created . q. what did god do for his elect , to accomplish his decree touching their salvation ? a. he entred into a covenant of grace with them . q. why is the second covenant called the covenant of grace ? a. because free-grace was the only motive god had to make , and perform the promises contained in it z . q. by what other name is this covenant called ? a. it is also called the new covenant , because it never decayeth , nor waxeth old ; but remaineth in full force , effect and vertue to the end of the world a . q. but what is become of the law of that first covenant made with adam in paradise b , that old covenant , the covenant of life , or works ; repeated to the iews c ▪ the sum of which we have fully express'd , ezek. 18. 4. the soul that sinneth , it shall die ? a. it is neither executed nor abrogated ; but released , or dispensed with . q. is it not fully executed ? a. no d . q. nor abrogated ? a. no. q. how prove you that ? a. by these two reasons , 1. it is in part executed upon believers themselves ; they are liable to the miseries of this life e , and to death it self , viz. to the first or natural death f , which is the wages of sin , although the second death hath no power over them g . 2. it is totally executed upon finally impenitent unbelievers ; who are liable to the pains of hell for ever h , over whom not the first only , but the second d●ath also hath power i . q. but seeing iesus tasted death for every man , doth not the gospel relieve impenitent unbelievers ? a , the gospel finds them , and every one in a state of condemnation : those who believe , it proclaims deliverance unto and relieves them ; but those who through unbelief reject it , and k put it from them , and judge themselves unworthy of everlasting life , it leaves such as it found them , viz. under the condemnation of the old covenant , since they refuse the pardoning mercy of the new. q. you have now satisfied us that the first covenant is neither fully executed nor abrogated ; but how is it released , or dispenced with ? a. by super-inducing a new covenant of grace over it ; that whosoever closeth with , and comes into the terms of the new , shall be exempted from the rigour and extremity , i. e. from the eternal l condemnation of the old ; although he may be liable to the miseries of this life , and to the first death . q ▪ is the covenant of works , as to its execution upon such as are in the covenant of grace , in the chief part restrained , although in some part inflicted ? a. yes . q. in the chief part restrained , and in some part inflicted ; what do you mean by that ? a. we mean , that believers shall never complain under the eternal and destructive , although they do bear the temporal , and corrective punishment of their fins m . q. but because generals are obscure , tell us particularly , for the clearer understanding of this mysterie , what obligation the first covenant laies on sinful man ? a. a double obligation ; first , in reference to what is past . and secondly , in reference to the future . q what obligation doth it lay on him , in reference to what is past ? a. it requires satisfaction , and reparation from him , for his sin in breaking it n . q what , in reference to the future ? a. it requires perfect conformity still as at the first , and absolute obedience to all gods commands , being the eternal debt of the reasonable creature to that god , that made it in his own image . q. is it possible for us to satisfie gods injured law for our first breach ? a. no. q but if we could , might not the law come upon us for future exact conformity , to pay the residue of that eternal debt , due to god as our creator ? a. yes o , it might . q. doth the covenant of grace relieve us as to both these cases , and dispence with the rigour of the law ? a. yes . q. how doth it relieve us as to the first obligation ? a. it comforts us with the good news that the son of god hath satisfied his fathers justice ; and if we believe but in him , god will accept of us , as if we had satisfied in our own persons . [ the case the law leaves us in , is well expressed , isa. 33. 14. and heb. 10. 31. but the relief the gospel brings us , in st. paul's language , rom. 8. 33 , 34. you have both together excellently , ezek. 33. 10 , 11. ] q. how , as to the second ? a. the new covenant dispenceth with the rigour of that too ; and justified and pardoned persons shall not lose all again upon the least defailance ; therefore the gospel proclaims pardon of sin upon repentance , and acceptance of sincere endeavours to obey him . q god gave the law from mount sinai , and the voice of words was so dreadful there , that they which heard it , intreated that the word should not be spoken to them ●ny more : but we are come to mount sion ; what is gods language to us now ? a. sinners , be but in good earnest , do but love me heartily and my waies ; let me but see a child-like ingenuity in you , and i will put down your upright , though imperfect performances , in the book of my remembrance p . q. how is it possible our performances should be recorded in the book of gods remembrance , since the best of them are imperfect , and we do daily break the commandments of god in thought , word and deed ? a. if there be a willing mind , it is well accepted according to that we have , and not according to that we have not . and the commandments of god may be reputed as done ▪ when whatsoever is not done is pardoned . thus doth the candour of the gospel dispence with the rigour of the law q . q. but how doth it stand with gods veracity and immutability having once declared that the soul that sinneth shall die , to contradict it by declaring , that he that believeth shall never die , but have eternal life ? r a. we must look upon threatenings as a part of the law , declaring the dueness of the punishment , what the offender hath deserved to suffer ; not as predictions of the event , any more than thou shalt , and thou shalt not in the command , are predictions : but only are expressive of the dueness of obedience . q. how do the old and new covenant differ ? a. they differ more especially , these two waies , 1. in their tenor ; the tenor of the old is , obey [ perfectly ] and live , sin and die ; the tenor of the new is , believe on the lord iesus christ , and thou shalt be saved . 2. the new covenant admits of repentance , which the old doth not . q. but must not a believer acknowledge perfect obedience to be still his duty ? a. yes . q. why so ? a. because this honours the equity of gods commandments . q. and hath the redeemer then by making this one of the conditions of the gospel-covenant , given his father his law back again ? a. yes . q. doth he not repeal it ? a. no , it 's still the rule of life , and every commandment still obligeth a believer . q. what hath christ then done for us ? a. christ hath only released us from the condemning power of the law , not the commanding power of it . q. how understand you that ? a. we must still press after perfection ; but though we fall short of it , we shall not die for it : christ having redeemed us from the curse of the law , being made a curse for us ; he leaves us under the government and command of the law. q. but have you any scripture-warrant for what you say in this matter ? a. yes , the whole matter is excellently expressed , 1 ioh. 2. 1. my little children , these things write i unto you , that you sin not : and if any man sin we have an advocate with the father , iesus christ the righteous . q. but generally and more briefly , what doth god promise to deliver the elect out of in the covenant of grace ? a. out of the estate of sin and misery . q. but how doth god perform this promise to them , seeing that they also are liable to the miseries of this life , and to the first death as the wages of sin ? a. although the old covenant in part be executed on them , yet doth not god leave them in the state of sin and misery ; but hath entred into a new covenant with them to bring them out of it : and what they suffer is for their good , that being reformed by stripes , they may be freed from those punishments which fall on the unreformed to all eternity s . q. and what doth god promise to bring the elect into in the covenant of grace ? a. into an estate of salvation t . q. is then the deliverance of gods elect out of the estate of sin , and his bringing them into an estate of salvation , the sum and the substance of what hath been said more at large in several particulars concerning the benefits of the new covenant ? a. yes . q. how doth god promise to do all this ? a. by a redeemer , isa. 53. 10. when thou shalt make his soul an offering for sin , he shall see his seed , he shall prolong his daies , and the pleasure of the lord shall prosper in his hand , vers . 11. he shall see of the travail of his soul , and shall be satisfied , &c. and this by some learned divines is called the covenant of redemption . q. what do they mean by it ? a. that federal transaction that was betwixt god the father and the son from everlasting , about the redemption of lost and fallen m●n . q. is not this the same with the covenant of grace ? a. this covenant is a covenant of grace , but 't is not strictly that covenant of grace , which the scripture holds out in opposition to the covenant of works ; but rather the means to it , or foundation of it . q. wherein do these two covenants differ ? a. in the confederates , for in the covenant of redemption , the confederates are u god and christ , but in the covenant of grace , the confederates are god and believers w . q. 21. who is the redeemer of gods elect ? a. the only redeemer of gods elect is the lord jesus christ who being the eternal son of god , became man , and so was , and continueth to be god and man in two distinct natures , and one person for ever . explic. q. who is the redeemer ? a. the lord jesus christ. q. what is it to redeem ? a. by price , or power to save any from bondage or misery x . q. who is christ the redeemer of ? a. of gods elect y . q. is there any other redeemer ? a. he is the only redeemer z . q. why is he called lord ? a. 1. absolutely , as he is god he is lord over them , and all things a . 2. especially , in reference to them that are redeemed , he is their lord , being redeemed by him . q. why is he called iesus ? a. because he is a saviour b . q. why christ ? a. because he is c anointed to the office of a d prophet , e priest , and f king , which persons were usually anointed under the law. q. whose son was christ ? a. the eternal son of god g . q what is it to be the eternal son of god ? a. it is to be god of the substance of the father , begotten before the worlds h . q. what did the eternal son of god become that he might be our redeemer ? a. he became man i . q. was it a voluntary act in christ to become man ? a. yes k . q. was christ both god and man ? a. yes l . q. how many natures then be there in christ ? a. two , his god-head and his manhood . q. was christ god here upon earth ? a. yes m . q. doth he continue to be man as well as god , now he is in heaven ? a. yes n . q. do these two natures make two persons in christ ? a. no , but one person o . q. how long doth christ continue god and man in two distinct natures , and one person ? a. for ever p . q. 22. how did christ being the son of god become man ? a. christ the son of god became man , by taking to himself a true body , and a reasonable soul ; being conceived by the power of the holy ghost , in the womb of the virgin mary , and born of her ▪ yet without sin . explic. q what did christ take to himself , when he became man ? a. a true body and a reasonable soul. q. are these the essential parts of a true man ? a. yes . q. did christ take to himself a phantastical body , i. e. only the shape and appearance of a body ? a. no , a true body q . q. did christs divine nature enliven and actuate his body instead of a soul ? a. no. q. had christ a reasonable soul , such as men have , as well as a true body ? a. yes r . q. had christ an ordinary or extraordinary generation ? a. an extraordinary s . q. 23. what offices doth christ execute as our redeemer ? a. christ as our redeemer excuteth the office of a prophet , of a priest , and of a king , both in his estate of humiliation and exaltation . explic. q. what is it to execute an office ? a. to do or perform what belongeth to the office. q. how many offices doth christ execute as our redeemer ? a. three , the offices of a t prophet , of a u priest , and of a king w . q. in what estate doth he execute and discharge these offices ? a. both in his estate of humiliation , and exaltation . q. 24. how idoth christ execute the office of a prophet ? a. christ executeth the office of a prophet , in revealing to us by his word and spirit , the will of god for our salvation . explic. q. what is the first office here considered of christ as our redeemer . a. the office of a prophet . q ▪ how doth he execute and discharge this office ? a. by revealing to us the will of god x . q. what do you mean by revealing ? a. making known to us . q. how doth christ reveal the will of god to us ? a. by this word and spirit y [ together ] . q. what is meant by the will of god which christ doth reveal ? a. the whole counsel of god , or whatsoever god would have us o know , believe , and do in order to our salvation . q. is the word of christ without his spirit sufficient to teach us the will of god for our salvation ? a. no z . q. may we expect the revelation of gods will by the spirit without the word ? a. in no wise , for god hath joyned his word and spirit together , ibid. q. for what end doth christ thus reveal the will of god to us ? a. for our salvation a . q. to which of christs offices doth it belong to reveal or make known to us the will of god ? a. to his prophetical office. q. 25. how doth christ execute the office of a priest ? a. christ executeth the office of a priest in his once offering up of himself a sacrifice to satisfie divine justice and reconcile us to god , and in making continual intercession for us . explic. q. what is the next office here considered of christ as our redeemer ? a. the office of a priest. q. how doth christ perform this office ? a. two waies , 1. by offering up himself a sacrifice . q. who offered up iesus christ ? a. he offered up himself . q. what sacrifice did he offer ? a. he offered himself a sacrifice . q what mean you by christ offering up himself a sacrifice ? a. christ dying in his humane nature for us . q. how often did christ offer up himself ? a. he offered up himself once only b . q. why did christ offer up himself for us ? a. for two ends , 1. to satisfie divine justice c . q. could not iustice otherwise be satisfied ? a. without death d justice could not be satisfied , though mercy provided and accepted him as a surety to die for us . q. what is the second end of christs sacrificing himself ? a. to reconcile e us to god. q. what do you mean by reconciling us to god ? a. making god and us friends , or it is a bringing us by nature enemies , into an estate of peace and friendship with god again . q. how else doth christ excute the office of a priest ? a. by making intercession . q. what do you mean by christs making intercession for us ? a. the presenting his sacrifice and merits for us before his father . or , his praying and making request to god , that what he hath purchased for us may be given us ; and that our persons and duties may be accepted by him through his merits . q. of what duration is his intercession ? a. it is continual ( ceaseth not till the end ▪ of the world f ) . q. to which of christs offices doth it belong to offer sacrifices , and make intercession for us ? a. to his priestly office. q 26. how doth christ execute the office of a king ? a. christ executeth the office of a king in subduing us to himself , in ruling and defending us , and in restraining and conquering all his and our enemies . explic. q. what is the third office of christ as our r●deemer ? a. the office of a king. q. how d●th he execute this office ? a. he doth it both towards his people , and towards his , and their enemies . q. how towards his people ? a. two waies , 1. in subduing them to himself . q ▪ how doth he this ? a. by the powerful working of his spirit , in and by the ministry of the word g . 2. in ruling and defending them h . q. is christ then the king of the church ? a. yes k . q. how doth christ execute this office towards his , and his peoples enemies ? a. in restraining and conquering them l . q. what are these enemies ? a. the devil , the world and the flesh , the last enemy is death m . q. what is it for christ to restrain his and his peoples enemies ? a. to set bounds and limits to their present remaining power , over which he doth not suffer them to pass . q. what is it for him to conquer them ? a. to take away their power in part , that they have not n dominion over his people , and afterwards compleatly to bring them under his own , and his peoples feet , and utterly to abolish and destroy them o . q. to which of christs offices doth it belong to subdue , rule and defend us , and to restrain and conquer all his and our enemies ? a. to his kingly office. q 27. wherein did christs humiliation consist ? a. christs humiliation consisted in his being born , and that in a low condition , made under the law , undergoing the miseries of this life , the wrath of god , and the cursed death of the cross , in being buried and continuing under the power of death for a time . explic. q which is christs first estate as our redeemer ? a. his estate of humiliation . q. wherein be the four degrees of it ? a. in his birth , life , death , and after death . q. what was the first degree ? a his being born . q. in what condition was he born ? a. in a low condition p . q vnder what was christ made ? a. under the law q . q. what is the second degree ? a. the miseries of this life . q. what miseries were they ? a. all those miseries which belong to the nature of man , as hunger r , thirst s , and weariness t ; and those that are incident to mans condition in the world , as want u , poverty , and reproach w . q. what miseries did not christ undergo ? a. personal miseries , such as diseases , monstro●ity , lameness . q. what else then did he undergo ? a. the wrath of god x . q. what is the third degree ? a. death y . q what kind of death did christ undergo ? a. the most shameful , painful , and accursed death of the cross z . q. wherein consisted the last degree of christ's humiliation after death ? a. in his being buried a , and continuing under the power of death for a time b . q. 28. wherein consists christs exaltation ? a. christs exaltation consisteth in his rising again from the dead on the third day , in ascending up into heaven , in sitting at the right hand of god the father , and in coming to judge the world at the last day . explic. q. what is the other estate of christ our redeemer ? a. his exaltation . q. which be the four degrees of it ? a. his resurrection , ascension , session at the right hand of god , and coming to judgement . q. wherein consists the first degree ? a. in his rising again from the dead c . q. when did he arise ? a. on the third day d . q. did christ rise again with the same body that was buried ? a. yes , with the very same ; for he bare the print of the nails in his hand and feet , and of the spear in his side e ▪ q. 〈…〉 christs body corrupted in the grave , like the bodies of others ? a. no f . q. doth christ , being raised from the dead , die any more ? a. no g . q. what doth the resurrection of christ assure us of ? a. that our bodies shall be raised again from the dead h . q. what is the second degree of christs exaltation ? a. his ascending up into heaven i . q. when was it that he ascended ? a. he ascended forty daies after he rose out of the grave k . q. what doth the ascension of christ assure us of ? a. that we shall be carried up into heaven , whither our fore-runner is entred for us l . q. what is the third degree ? a. his si●ting at the right hand of god the father almighty m . q. what mean you by that ? a. his being exalted to chief honour , power and favour with god : as princes do set them whom they highly love and favour at their right hand n . q. what is the fourth degree of his exaltation ? a ▪ his coming to judge the world o . q. when will he come to iudgement ? a. at the last day ( or at the end of the world p . q. 29. how are we made partakers of the redemption purchased by christ ? a. we are made partakers of the redemption purchased by christ , by the effectual application of it to us by his holy spirit . explic. q by whom is redemption purchased ? a. by christ q . q. by whom is it applied ? a ▪ by his holy spirit r . q. what do you mean by the spirits applying it to us ? a. his making it ours . q. what kind of application is that which the spirit makes ? a. an effectual application ( such as causeth and enableth us to receive it s . ) q. cannot the minister apply it effectually without the spirit ? a. no t . q. 30. how doth the spirit apply to us the redemption purchased by christ ? a. the spirit applieth the redemption purchased by christ , by working faith in us , and thereby uniting us to christ in our effectual calling . explic. q. what doth the spirit work in us , that we may apply this redemption ? a. the spirit works faith in us . q. what is the fruit and effect of faith ? a. it unites us to christ u . q. what is this union betwixt christ and us ? a. it is that whereby christ and we are joyned together and made one w . q. when is this done ? a. in our effectual calling x . q. 31. what is effectual calling ? a. effectual calling is the work of god●s spirit , whereby convincing us of our sin and misery , enlightening our minds in the knowledge of christ , and renewing our wills , he doth perswade and enable us to embrace jesus christ freely offered to us in the gospel . explic. q. may men be externally called by the ministry of the word , or in a common way , and yet not effectually and savingly called ? a. yes y . q. whose work is effectuall calling ? a. the work of gods spirit z . q. what is the first thing the spirit doth for us in effectual calling ? a. he convinceth us of our sin , and misery a . q. what do you mean by conviction ? a. making us feelingly know what a sinful , miserable and undone condition we are in by nature b . q. what more doth the spirit work in us , when he calleth us ? a. he inlightneth our minds in the knowledge of christ c . q. what doth the spirit make us know of iesus christ ? a. he makes us know the want and worth of him , not in an ordinary , but saving way d . q. what doth the spirit do farther for us , when he hath inlightned our minds ? a. he reneweth our wills . q. what is it for our wills to be renewed ? a. to have new inclinations , and dispositions put into them e . q. are not we able to renew our own wills , and to turn from sin unto christ of our selves ? a. no f . q why doth the spirit convince us of our sin and misery , enlighten our minds , and renew our wills ? a. that he may perswade and enable us to embrace jesus christ g . q. doth the main business of our effectual calling consist in our answering christs call , and embracing him ? a. yes h . q. how , and wherein is iesus christ offered to us ? a. he is freely offered to us in the gospel . q. what mean you by the gospel ? a. the gospel is the glad tidings of salvation by jesus christ , contained in the scriptures . q. 32. what benefits do they that an effectually called partake of in this life ? a. they that are effectually called do in this life partake of justification , adoption , sa●ctification , and the several benefits which in this life do either accompany , or flow from them . explic. q. how many benefits do they that are effectually called partake of in the life ? a. three principally . 1. i justification . 2. k adoption , and 3. l sanctification . q. and do they likewise partake of the several benefits which in this life do accompany , or flow from these ? a. yes . q. 33. what is iustification ? a. justification is an act of god●s free grace , wherein he pardoneth all our sins , and accepteth us as righteous in his sight , only for the righteousness of christ imputed to us , and received by faith alone . explic. q. what do you mean by iustification ? a. the pronouncing righteous , or not guilty , [ or the absolving from guilt . ] q. whose act is iustification ? a. gods m . q. what moves him to iustifie us ? a. his own free grace n . q. what doth god for us in our iustification ? a. he pardoneth all our sins , and accepteth us as righteous in his sight o . q. whence is it that god accepteth us as righteous ? a. only for the righteousness of christ. q. how come we to partake of christs righteousness ? a. two waies , 1. god imputes p it to us . q what do you mean by gods imputing christs righteousness to us ? a. his q accounting it ours , as much as if it were our own , wrought by our selves . q. what other way is there whereby we partake of christs righteousness ? a. 2. we receive it by faith r . q. are we not then iustified by our works ? a. no s . q. but by faith alone ? a. yes . q. how and why so ? a. as that grace which alone receives the righteousness of christ t . q. but is justifying faith solitary without all attendants ? a. no , justifying faith hath two daughters that inseparably attend her . 1. repentance : here sinful man retracts and undoes his faults , acknowledgeth his transgressions , rents his heart weeps , smites upon his breast , and cries what have i done ? laments after the lord , and abhors himself in dust and ashes : he executes the law upon himself ; and since god excuseth him from the punishment , he accuseth himself 〈◊〉 the guilt , and condemns himself to the shame of his sin ; and hereby the sinner honours the equity of the threatning by his tears , acknowledging that his blood was due . 2. newness of life : here the sinner acknowledgeth perfect obedience to be still his duty , which honors the equity of gods commandments u . q. but that with all requisite distinctness we may apprehend this great affair , let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect , the discharge and iustification of a sinner , and state their several interests and concernments in their respective influences upon and contributions towards it , because iustification is a main article of our faith ; and therefore , how doth free-grace iustifie ? a. the free-grace of god is the first wheel that sets all the rest in motion . it s contribution is that of a proegumenal cause , or internal motive , disposing god to send his son , that sinners ( believing ) might be justified freely by his grace , through the redemption that is in jesus christ w . q. but did not christ die to render god good to mankind ? a. christ died not ●o render god good to mankind ( he was so eternally ) but that with the honour of his justice he might ●xert and display his goodness , which contriv'd and made it self this way to break forth into the world . q. how is christs satisfaction concern'd in our iustification ? a. it is doubly concerned in it : 1. in respect of god , as a pro-catartick cause ( which is an external , as the pro●gumenal is an internal moving cause ) and is of infinite merit and impe●rative power ; for the sake of which god is reconciling himself unto the world in christ , not imputing their trespasses unto them , 2 cor. 5. 19. 2. in respect of the law of works , christs satisfaction justifieth us formally , as our proper legal righteousness . q. why do you call it our righteousness ? a. because it becomes imputed to us upon our believing ; faith being our gospel-title , by pleading which we lay claim to all the benefits , accruing from the merit of christs performance , to all effects , uses , and purposes , as if it had been personally our own . q. but why do you call it our legal righ●●●●●ness ? a. because thereby the law of god owns it self fully apaid , and acquiesceth 〈◊〉 it , as in full reparations , and amends ●ade unto it for the injury and dishonour r●eived by the sin of man. q and may we plead this against 〈◊〉 the challenges and accusations of the law . a. yes x . q. and is this our legal righteousness required in the first covenant , that of works , which is thus imputed upon our account , wholly without us , in our redemer ? a. yes y . q. but is our evangelical righteousness required in the second covenant without us , as our legal righteousness required in the old is ? a. no , for though christ performed the conditions of the law , and satisfied for our non-performance , yet it is our selves that must perform the conditions of the gospel . it is not christ but we that must repent and believe z . q. but there are some that tell us that christ hath also performed for us the conditions of the gospel ; that he hath believed perfectly , and repented perfectly , and that all is ours : what ought we to think of this opinion ? a. if we judge of it in its clear consequence , it is both absurd and blasphemous ; as if christ had a saviour to bel●eve in for pardon and life , or sin to repent of , and sorrow for , and mortifie . q. how is this opinion absurd ? a. as it supposeth a perfect saviour to stand in need of a saviour a . q. how is it blasphemous ? a. as it makes christ the son of god a sinner , who is god and man b . q. how doth the gospel iustifie ? a. as it is the law of faith that publisheth and declareth to us upon what terms we shall be justified c . q. and is the gospel our great charter , and gods w●rrant under his broad seal , that he that believeth shall not be condemned ? a. yes d . q. how doth faith iustifie ? a. by vertue of the law promulgated and publish'd as it is our evangelical righteousness , or our keeping the gospel-law , which suspends justification upon believing . q. doth faith pretend to no merit or vertue of its own ? a. no , but professedly avows its dependance upon the merit of christs satisfaction , and laies hold on it as our legal righteousness . q. nor can it shew any other title to be it self our evangelical righteousness , but only gods sanction [ law , or decree establishing it ] who chose this act of believing to the honour of being the justifying act , because it so highly honoureth christ ? a. no. q. may this be illustrated to us by some apt resemblance ? a. yes , the act of believing is as the s●lver ; but gods authority in the gospel-sanction , is the kings coin , or image stampt upon it , which gives it all its value as to justification . q. without this stamp , could it never have been current ? a. no. q. and if god had set this stamp on any other grace , as love : would that then have been current , and have iustified us as faith doth now ? a. yes . q. how doth god iustifie ? a. god justifieth in a proper sense two waies , first , as a legislator . secondly , as a judge . q how doth god iustifie as a legislator ? a. he justifies as a legislator , enacting by his soveraign authority that sweet and gracious law of the new covenant , by vertue of whose tenor every sinner that believes is justified from the guilt of sin , from which he could not be justified by the law of moses , acts 13. 39. q how doth god iustifie as a iudge ? a. 2. as a judge , he may in three respects be said to justifie a believer . first , forthwith upon his believing god owneth him secretly within himself , as a person justified ; god esteems and approves of him as in that state , unto which he hath by believing a title good in law , an indefea●ible right . secondly , at the moment of dissolution god justifieth as the judge of all the earth , passing a private sentence and a ward unto everlasting life upon every believing soul. thirdly , but eminently at the last day , when the ancient of daies shall take the throne , and in open court before the whole creation , by publick sentence for ever acquit and discharge believers at that great and last assizes . q. how are works said to iusti●ie ? a. 6. as they justifie our faith , or demonstrate before god and man , and to our own consciences that our faith is not a dead and barren , but a true and living one by its fruitfulness in well-doing . q. how doth the spirit of god iustifie ? a. 7. the spirit of god justifieth two waies : first , directly , by working faith in the heart , as the author of that justifying grace . secondly , reflexively , as he clears up justification to a believers conscience , by discovering the truth of faith ▪ by working assurance , and by sealing a believer to the day of redemption e . q. 34. what is adoption ? a. adoption is an act of gods free-grace , whereby we are received into the number , and have a right to all the priviledges of the sons of god. explic. q. whos 's act is adoption ? a. god the fathers act . q. what moved him to it ? a. only his free-grace f . q. what is it for men to adopt children ? a. to take strangers into their families , and account them their children , and accordingly to take care of them , as it they were their own . q. what is it for god to adopt children ? a. to take them which are strangers , and by nature children of wrath , into his family , and to receive them into the number , and give them right unto all the priviledges of the sons of god g . q. what are those priviledges which the adopted children of g●d have a right unto ? a. the priviledges which the adopted children of god have a right unto are , 1. gods fatherly protection of them from temporal and spiritual evils h . 2. gods fatherly provision of all needful things , both for their soul and body i . 3. gods fatherly correction of them k . 4. gods audience and return to their prayers l . 5. a sure title to the inheritance of the kingdom of heaven m . q. 35. what is sanctification ? a. sanctification is the work of gods free-grace , whereby we are renewed in the whole man after the image of god , and are enabled more and mo●e to die unto sin , and live unto righteousness . explic. q. whos 's work is sanctification ? a. it is gods work n . q. what moved him to sanctifie us ? a. his free-grace alone o . q wherein doth our sanctification consist ? a. in our renovation p . q. what is the subject of our sanctification ? a. the whole man , understanding , will , conscience , memory , affections , which are all renewed and changed in regard of their qualifications , and all the members of our body , in regard of their use , being made instruments of righteousness q . q. according to what pattern is this work wrought ? a. after the image of god ( which consists in knowledge , righteousness , and true holiness r . q. wherein is our sanctification begun ? a. in our regeneration and effectual calling ; wherein our minds are first enlightened , and the habits of all graces are infused . q. how is our sanctification carried on ? a. it is carried on by degrees , as god doth bless all dispensations , especially his ordinances , through them to communicate further measures of his spirit and grace . q. wherein is our sanctification perfected ? a. in our glorification , when we shall be made perfectly free from sin , and fully conformable to the image of god. q. you have described the habit of sanctification , which lies in being renewed in the whole man after the image of god : wherein stands the exercise of sanctification ? a. in dying unto sin and living unto righteousness . q. what is it to die unto sin ? a. to cease to love and practise it s . q. what is it to live unto righteousness ? a. to spend the whole strength and time of our lives in the practise of righteousness t . q. is this work done perfectly , and all at once here upon earth ? a. no , we are enabled more and more so to do u . q wherein doth sanctification differ from iustification and adoption ? a. 1. justification and adoption are acts of god without us : sanctification is a work of god within us . 2. justification and adoption do make a relative change ; sanctification doth make in us a real change . q but since scripture calls iustification our righteousness as well as sanctification , why do you make them to differ ? a. 1. justification is an imputed righteousness ; sanctification is an inherent . 2. justification is a righteousness that makes a change in the sinners state , whereby he becomes absolved at the bar of divine justice w ( for justification is a law-state , it abolisheth the convincing power of sin , or its guilt ) but sanctification is a righteousness wrought in the sinners person , whereby he becomes a new x creature . q. 36. what are the benefits which in this life do accompany or flow from iustification , adoption , and sanctification ? a. the benefits which in this life do accompany or flow from justification , adoption , and sanctification are assurance of gods love , peace of conscience , joy in the holy ghost , increase of grace , and perseverance therein , to the end . explic. q how many sorts of benefits are there which do belong to those which are iustified , adopted and sanctified ? a. there are three sorts , 1. benefits in this life . 2. benefits at death . 3. benefits at their resurrection . q. what benefits belong to them in this life ? a. these five , 1. assurance of gods love. 2. peace of conscience . 3. joy in the holy ghost . 4. increase of grace . 5. perseverance in grace to the end . q what are the benefits which do accompany or flow from the sight and sense of our iustification , adoption and sanctification ? a. assurance of gods love , peace of conscience , and joy in the holy ghost . q. what mean you by the assurance of gods love ? a. our knowing our selves to be in ● a justified estate . or , the knowledge of gods unchangeable love towards us y . q. what by peace of conscience ? a. that serenity of mind which ariseth out of a true sense , and right apprehension of the love of god towards us in z christ. q. what do you mean by joy in the holy ghost ? a. the spirit 's bearing witness with our spirit that we are the children of god , and that our names are written in heaven a . q doth the scripture warrant any distinction between the faith of affiance and the faith of evidence , or the assurance of gods love ? a. that it is one thing to be justified ( which is done by the faith of affiance ) and another thing to have it manifest to our consciences that we are so ( which is done by the faith of evidence ) is very clear from 1 ioh. 5. 13. these things have i written unto you that believe on the name of the son of god , that ye may know that ye have eternal life . q do the other benefits , increase of grace and perseverance therein to the end , accompany or slow from the being of iustification , adoption and sanctifi●a●tion ? a. yes . q. how may a child of god get assurance , [ or a sure evidence ] of his iustification and adoption ? a. by his sanctification . q. what is a sure evidence of that ? a. increase of grace b . q. do all truly iustified and adopted persons increase in grace ? a. 1. negatively , they do not at all times actually increase in grace ; for some of them may at some times be under declinings and decaies of grace . 2. affirmatively , they are alwaies of a growing disposition , and desirous to grow in grace , and at some time or other they grow ; and many times they do grow when they do not perceive themselves to grow , but fear that they decline . q. do all truly iustified , adopted , and sanctified persons persevere in grace to the end ? a. they do persevere in grace to the end , and shall assuredly attain the heavenly inheritance . q. how prove you that ? a. 1. from the unchangeableness of gods elective love c . 2. from the all-sufficiency of his power d . 3. from his faithfulness in his promises e . 4. from christs unchangeable priesthood and continual intercession for them f . 5. from the nature of grace , and the means thereof g . q. may not any believers by falling into sin , fall from grace ? a. some believers may through the remainders of corruption in them , and the violence of satans temptations fall into sin foully , and so fall from degrees and measures of grace ; but they shall never fall totally and finally from grace . and when we see any to fall totally and finally from the profession they formerly made , we may know they were never that in sincerity , which they professed themselves to be h . q. 37. what benefits do believers receive from christ at their death ? a. the souls of believers are at their death made perfect in holiness , and do immediately pass into glory ; and their bodies being still united to christ , do rest in their graves till the resurrection . explic. q. how manifold are the benefits of believers at their death ? a. twofold , 1. in respect of their souls . 2. in respect of their bodies . q. 1. what benefits have believers in respect of their souls at death ? a. they are made perfect in holiness , and do immediately pass into glory i . q. are not believers perfect in this life ? a. no k . q. do not the souls of believers sleep in the grave with their bodies , or stay in purgatory ? a. no. ibid. * . q what do papists mean by purgatory ? a. they mean a state of temporary punishments after this life , from which men may be released and translated into heaven , by the prayers of the living and the sacrifice of the mass. q. 2. what benefits have believers in respect of their bodies at death ? a. 1. their bodies are still united to christ. for , though death doth for a while separate their souls from their bodies , yet it cannot separate christ from either ; but as when christ died , his hypostatical or personal union still remained , his divine nature being united both to his soul in heaven , and to his body in the tomb on earth : so when believers die , their mystical union unto christ still remaineth , and christ is united both to their souls with him in glory , and to their bodies , which are his members , even when they are rotting in the grave l . 2. they rest in their graves , as in their beds , till the resurrection m . q. what is the resurrection here spoken of ? a. the last and general resurrection of all the dead that have lived in all ages from the beginning of the creation ; which will be first of the righteous , and then of the wicked at the last day n . q how do you prove that there shall be such a general resurrection ? a. it may be undeniably proved from the scriptures and the power of god. if god be of infinite power , and therefore can raise the dead , and infinitely true , and in the scriptures hath revealed that he will raise all the dead , then there shall be a general resurrection ; but god is infinite in power , and in the scriptures hath revealed that he will raise all the dead , therefore there shall be a general resurrection . the ground of the sadduces errour , who denied the resurrection , was their ignorance of these two great foundations of this doctrine , namely , the scriptures and the power of god o . q. shall the dead the raised with the same body , which they had when aliu before ? a. yes p . q. how do you prove that the dead shal be raised with the same body ? a. because otherwise it could in no proper sense be called a resurrection , but a new creation . 2. because 't is fit the same body that was an instrument of righteousness , or sin should share in the like reward or punishment . q. will not the bodies , when they are raised , differ from what they are now ? a. they will not differ from what they are now in regard of their substance and essence ; but they will exceedingly differ in regard of their qualities . q. 38. what benefits do believer receive from christ at the resurrection ? a. at the resurrection , believers being raised up in glory , shall be openly acknowledged and acquitted in the day of judgement , and made perfectly blessed in full enjoying of god to all eternity . explic. q. how many waies may the benefits which believers receive from christ at the resurrection be considered ? a. three waies . 1. in respect of the resurrection it self . 2. in respect of the day of judgement , after their resurrection . 3. in respect of heaven after the day of judgement . q. what is the benefit of believers in respect of the resurrection it self ? a. believers shall be raised up in glory q . q. what benefits shall believers have at the day of iudgement ? a. they shall be acknowledged and acquitted . q. what mean you by their being acknowledged ? a. their being owned by jesus christ as his r . q. what mean you by their being acquitted , and from what shall they be acquitted ? a. they shall be fully freed from all their sins , and finally discharged from the sentence of condemnation . q. after what manner shall they be acknowledged and acquitted ? a openly , viz. before the father and the holy angels , and the general assembly of the whole world s . q. what is the benefit of believers in heaven , after the day of iudgement ? a. they shall then be made perfectly blessed . q. wherein doth that blessedness consist ? a. in full enjoying or god to all eternity t . hitherto are the matters of faith , which make up the first part of the catechism , or what man is to believe concerning god. now follows the second part concerning the duty which god requires of man. q. 39. what is the duty which god requireth of man ? a. the duty which god requireth of man is obedience to his revealed will. explic. q. doth god require any thing to be performed by man to himself ? a. god requireth duty from man. q. what is that duty ? a. obedience ( to obey . ) q. what is the rule of mans obedience in general ? a. gods revealed will. q. what mean you by that ? a. the written word , or the holy scriptures , wherein the main purport of them is not to reveal to us the existence or non-existence of our actions , but their moral conveniency ; nor yet future contingences , & whatsoever shall come to pass in the world , but what may and ought to be done by intelligent creatures , and what by preventive love and enforcing obligations god will expect from us u . q what do you mean by those obligations that enforce the duty which god requireth of man ? a. those beneficial resultances , or benefits which flow from gods relation to man as his creator , redeemer and sanctifier . q. 40. what did god at first reveal to man for the rule of his obedience ? a. the rule which god at first revealed to man for his obedience , was the moral law. explic. q. is not gods secret will the rule of mans obedience ? a. no. q. how prove you that ? a. 1. because the will of god as secret is a peculiar treasure which he hath put in his own power , and will keep to himself w . 2. because a man may sometimes sin in fulfilling the secret will of god , and be ashamed , repenting in dust and ashes that he hath done it x . 3. because all creatures do this will of god , and none ever resisted it y . q. is the revealing of an event which god hath determined , or those actions whereby that event shall be brought to pass , the rule of mans obedience ? a. no z . q. but are not gods own positive and ceremonial laws this rule of mans obedience ? a. no. q. how prove you that ? a. 1. because they were so burdensome a yoke that neither we nor the jews themselves were ever able to bear them a . 2. because they were never pleasing to god irrespectively of themselves , neither did he at all ever take delight in these laws themselves simply considered b . 3. because these positive laws were such , by which men should never obtain eternal life c . q. what law then is that which is the rule of mans obedience ? a. the moral law. q. why is it so called ? a. because it hath a perpetual binding power in all ages unto the end of the world . q. when was this revealed ? a. at first . q. how understand you that ? a. two waies . 1. this law was at first given to adam in innocency , god having written it on his heart ; some small remainders whereof abide yet in mans nature d . 2. this law was first revealed by gods immediate voice , after written in tables of stone , and given to the church as a perpetual rule for their obedience . q. 41. wherein is the moral law summarily comprehended ? a. the moral law is summarily comprehended in the ten commandments . explic. q what is it for the moral law to be summarily comprehended in the ten commindments ? a. to have the summ and chief heads of the law contained in them ? q. 42. what is the summ of the ten commandments ? a. the summ of the ten commandments is to love the lord our god with all our heart , and with all our soul , and with all our mind , and with all our strength , and our neighbour as our selves e . explic. q in how many tables were the te● commandments at first written ? a. in two tables of stone , deut. 10. 1 , 2 , 4. q. how many commandments are comprized under the first table , or first great commandment ? a. the so●r first . q how many under the second table , or second great commandment ? a. six . q. do the papists well in leaving out the second commandment , and in their dividing the tenth into two ? a. no f . q. what is the comprehensive duty of all the commandments written in these two tables ? a. love , rom. 13. 9. for this , thou shalt not commit adultery , thou shalt not kill , thou shalt not steal , thou shalt not bear false witness , thou shalt not covet : and if there be any other commandment , it is briefly comprehended in this saying , namely , thou shalt love thy neighbour as thy self . [ the like may be said of all the commandments of the first table . ] q what is the summ of the first table of the law ? a. to love the lord our god with all our heart , and with all our soul , and with all our mind , and with all our strength . q. what mean you by the word summ ? a. a general or chief head which comprehends other particulars in it . ibid. rom. 13. 8. q. what is it to love the lord our god with all our heart , & c ? a. it doth imply the supremacy , ardency and activity of our love , whereby we chuse the lord , cleave to him , and delight in him as our chief good , and employ all our faculties and powers in his service , in obedience to him out of love. q. what is the summ of the second table of the law ? a. to love our neighbour as our selves . q who is our neighbour ? a. every man , luk. 10. 29 , — 38. q. what is it to love our neighbour as our selves ? a. to love him with the same truth and constancy of love , as we do our selves . q. but are we not bound to love our neighbour with the same degree of love , as we do our selves ? a. no. q. 43. what is the preface to the ten commandments ? a. the preface to the ten commandments is in these words [ i am the lord thy god which have brought thee out of the land of egypt , out of the house of bondage . ] q. 44. what doth the preface to the ten commandments teach us ? a. the preface to the ten commandments teacheth us , that because god is the lord , and our god and redeemer , therefore we are bound to keep all his commandments . explic. q. how many reasons or arguments are there in the preface to oblige and perswade us to keep all gods commandments ? a. two , 1. god is the lord. [ i am the lord. ] 2. god is our god and redeemer . [ i am the lord thy god which have brought thee out of the land of egypt , out of the house of bondage . ] q. how are we bound and obliged to keep gods commandments , as he is the lord ? a. as he is the lord , he is our creator and supream soveraign , and we owe him obedience , as we are his creatures and subjects g . q. you say you owe god obedience as you are his creatures and subjects , what mean you thereby ? a. we mean that once we were not , were made , and are preserved by god , or that we derived our being from , an● hold it of god , and that we are und●● the unlimited and absolute dominio● and soveraignty of god , and therefor● ought to serve and glorifie god in 〈◊〉 body , and in our spirit , which 〈◊〉 gods , and to be in perfect subjection 〈◊〉 the laws of heaven . q. how are we bound and obliged 〈◊〉 keep gods commandments as he is our god and redeemer ? a. as our god and redeemer [ our father and benefactor ] he hath brought us into the special relation of children to himself , and hath entred into covenan●●● with us to bring us out of spiritual egypt ▪ and bondage under sin , as he brought his people of old out of the earthly egypt ▪ and the bondage of men h . these two rules must be learn'd for the understanding of the commandments . rule 1. that when any sin is forbidden , the contrary duty is required and when any duty is required , the contrary sin is forbidden . rule 2. that where any sin is forbidden , all the kinds and degrees of it , temptations and incentments to it are likewise forbidden ; and when any duty is required , all the kinds , and the highest perfection of it , together with all the means and helps to it , are also required . q. 45. what is the first commandment ? a. the first commandment is , [ thou shalt have no other gods before me . ] q. 46. what is required in the first commandment ? a. the first commandment requireth us to know and acknowledge god to be the only true god , and our god , and to worship and glorifie him accordingly . explic. q is there something then required , as well as forbidden in this and every commandment ? a. yes . q how many duties are there chiefly required in the first commandment ? a. three . q. what is the first ? a. the first duty required , is to know god i . q. what ought we to know of god ? a. 1. that he is . 2. what he is , heb. 11. 6. q. what is the second duty herein required ? a. to acknowledge god k . q. how ought we to acknowledge god ? a. we ought to acknowledge god , 1. to be ( as he is ) the only 〈◊〉 god l . 2. we ought to acknowledge him 〈◊〉 our god m . q. what is the third duty required 〈◊〉 this commandment ? a. to worship and glorifie god accordingly . q how is that ? a. as the only true god and our god. q. are we required to worship god with the inward worship of the mind , viz. 〈◊〉 trust in him , and to love , fear , esteem , desire , and obey him ? a. yes n . q. and with the outward worship also ▪ a. yes o . q. what do you mean by outward worship ? a. the expressing the inward worship of the mind in our faith , love , and obedience towards god , by the reverte● performance of all external acts of divine worship commanded by him , and more especially by our daily prayer● unto him , and praises of him p . q. doth the first commandment determine of the only right object of divine worship , or whom only we must serve ? a. yes , mat 4. 10. q. 47. what is forbidden in the first commandment ? a. the first commandment forbiddeth the denying or not worshipping and glorifying the true god , as god , and our god , and the giving that worship and glory to any other , which is due to him alone . explic. q. what are the chief sins forbidden in the first commandment ? a. 1. atheism , which is the denying any god , or the true god q . 2. idolatry , which is , 1. the not worshipping and glorifying the true god r . the which we do , 1. if we do not worship him as god s . or , 2. not as our god t . 2. the giving that worship and glory to any other which is due to him alone u . q. it is idolatry to give outward worship to any other , viz. to pray to saints , or angels , or any creature ? a. yes . w . q. and is it idolatry to give inward worship to any other , viz. to love , fear , desire , or trust in any thing more than god ? a. yes x . q. why so . a. because hereby is given that worship and glory to another which is due to god alone , rom. 1. 25. ibid. q. 48. what are we especially taught by these words [ before me ] in the first commandment ? a. these words , before me , in the first commandment , teach us , that god who seeth all things , taketh notice of , and is much displeased with the sin of having any other god. explic. q. what things are to be learn'd from these words [ before me ? ] a. two things , 1. that god seeth all things y . 2. that god taketh notice of , and is much displeased with the sin of having any other god z . q. 49. which is the second commandment ? a. the second commandment is , [ thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth ; thou shalt not bow down thy self unto them , nor serve them : for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me ; and shewing mercy unto thousands of them that love me , and keep my commandments . q. 50. what is required in the second commandment ? a. the second commandment requireth the receiving , observing , and keeping pure and entire , all such religious worship and ordinances as god hath appointed in his word . explic. q. how doth the worship , required in the second commandment , differ from the worship required in the first ? a. the worship required in the first commandment hath a respect unto the object of worship , whereby we are bound to worship the true god , and none else : the worship required in the second hath a respect unto the means and manner of worship , whereby we are bound to worship god according to the way and means of his own appointment . q. what is the way and means which god hath appointed for his worship ? a. the only way and means which god hath appointed for his worship , is his ordinances which he hath prescribed in his word . q. what ordinances ? a. 1. pr●yer unto god with thanksgiving , and that a publickly in assemblies , b privately in families , and c secretly in closets . 2. reading and searching the scriptures . 1 tim. 4. 13. ioh. 5. 39. neh. 8. 8. acts 15. 21. 3. preaching and hearing of the word . 2 tim. 4. 2. isa. 55. 3. 4. singing of psalms . psal. 149. 1. iam. 5. 13. 5. administration , and receiving of the sacraments both of baptism , and the lords supper . mat. 28. 19. 1 cor. 11. 23 , — 26. 6. fasting . ioel 2. 12. esther 4. 3 , 16. 1 kings 21. 27 , 28 , 29. 1 sam. 7. 6 , 10. ionab 3. 5 , 10. luk. 5. 35. 7. instruction of children and households in the way of the lord. gen. 18. 19. deut. 6. 6 , — 10. ephes. 6. 4. 8. holy conference , and religious discourse . mal. 3. 16. luke 24. 17 , 32. 9. meditation . psal 1. 2. and 77. 12. 1 tim. 4. 15. 10. vows to the lord. psal. 76. 11. 11. swearing by the name of the lord , when lawfully called . deut. 6. 13. ier. 4. 2. and 12. 16. 12. exercise of church-discipline . 1 cor. 5. 3 , 4 , 5 , 11. with 2 cor. 2 6 , 7 , 8. mat. 18. 18. q. what doth god require in the second commandment , in reference to his ordinances and means of worship ? a. he requireth the receiving , observing , and keeping of them pure and entire . q. what is it to receive and observe gods worship and ordinances ? a. to receive and observe them is heartily to entertain , embrace , and attend on them as oft as opportunity is offered , and to make answerable improvement of them . q. what is it to keep them pure and entire ? a. to take diligent heed that they be not corrupted by our own inventions and additions a . q. how know you what worship , and ordinances god hath required ? a. god hath appointed all his worsh'p and ordinances in his word . q. 51. what is forbidden in the second commandment ? a. the second commandment forbideth the worshipping of god by images or any other way not appointed in his word . explie . q. what are the chief sins forbidden in this commandment ? a. idolatry and superstition . q. is it idolatry , not only to worship idols instead of god , which is forbidden in the first commandment , but also to worship god by images ? a. yes b . q. how can persons be guilty of idolatry in worshipping god by images , when they worship the true god ▪ the god that made the heavens and the earth ? a. because the images of these men , either do bear resemblance to the object of their worship , or they do not ; if they do , then they worship false gods , and are guilty of gross idolatry , there being no similitude or likeness of the true god ; if they do not , then is ignorance the mother of that d● votion , and with the samaritans they worship they know not what : or if they do worship the true god , they worship him ignorantly , and know not the manner of the god that made the heavens and the earth . deut. 4. 12 , 15. isa. 40. 18. ioh. 4. 22. acts 17. 23. 2 kings ▪ 7. 26. q. why can there be no manner of similitude of the true god ? a. because he dwelleth not in temples made with hands , and is the unapproachable invisible god. acts 17. 24. 1 tim. 6. 16. q. the papists worship god by images , the protestants worship god without them ; which way therefore are we to worship the true god ? a. the way , the only infallible judge of controversies hath declared unto us . q. is the pope this infallible iudge ? a. there is no infallible judge upon earth , and the pope being but the h●ad of a party , the supream head of the romanists ; neither he nor they can be judge in their own cause . iam. 4. 12. mat. 23. 9 , 10. prov. 18. 17. q. who then is the infallible iudge of controversies ? a. christ , the only begotten son which is in the bosom of the father , he is the only infallible judge of controversies , who hath told us all things , and w● have his determinations upon record c . q. where are his determinations recorded ? a. in the holy scriptures . q. what are his determinations concerning god , and the manner of his worship ? a. they are , 1. negative , that god dwelleth not in temples , neither is to be worshipped by images made with mens hands . acts 17. 24. with 1 kings 8. 27. acts 17. 25. 2. they are affirmative , viz. that god is a spirit , and that they that worship him , must worship him in spirit and truth . ioh. 4. 23 24. q what other sin is chiefly forbidden in this commandment ? a. superstition . q. what is superstition ? a. superstition in the proper and strict notion of the word is the worshipping of idols , or dead men , act. 17. 22. but this is the same with that idolatry , ( the giving that worship and glory to others which is due to god alone ) which is forbidden in the first commandment . q. what is therefore superstition in the 〈◊〉 generally received notion , and as it is forbidden in this commandment ? a. it is when things are either abhorred or observed with a zealous or fearful , but erroneous relation to god : by means of which the superstitious serve either the true god with needless offices , or defraud him of necessary duties ; or bestow such honours and service upon others , as is proper for , and should be peculiar for him only . or , more plainly thus , it is the worshipping of god in any other way , or by any other means than what he hath appointed in his word ; called ordinances , the commandments and doctrines of men d . q. how manifold is this superstition ? a. twofold , affirmative , and negative . q. what is affirmative superstition ? a. that whereby the superstitious serve the true god with needless offices . q. and what the negative ? a. that whereby men out of a s●●●pulous conscience , or ignorant fear of displeasing god , abstain from things lawful and laudable , as sinful and ungodly . q. doth the scripture warrant this distinction ? a. yes e . q. 1. what is the idolatry and superstition of the church of rome ? a. the worshipping of the bread and wine in the eucharist , out of a false and groundless perswasion , that they are substantially changed into the body and blood of christ. 2. the worshipping and invocation of saints and angels ; and particularly of the virgin mary , which hath now for some ages been a principal part of their religion . 3. their worshipping of images : which practice ( notwithstanding all their distinctions about it , which are no other but what the heathens used in the same case ) flies as full in the face of the second commandment , as deliberate and malicious killing of a man is against the six●h . acts 17. 29. rom. 1. 23. 4. their superstitious fasting , and ab staining from flesh in lent ; their superstitious holy-daies ; their adding cream , oyl , and spittle to the water in baptism , and their baptizing of bells ; their praying upon beads , and mary more superstitious customs ! for which there is not the least command in the scriptures f . q. what if the doctrine of transubstantiation be not true ? a. then by the confession of several of their own learned writers they are guilty of gross idolatry . q. doth not the bread in the communion remain bread after the words of consecration ? a. yes , the scripture expresly calls it so after the words of consecration . 1 cor. 11. 26 , 27 , 28. q. but what if the bread be transubstanti●te and turned into the very body of christ ? a. then all mens senses are deceived in a plain sensible matter , wherein 't is as hard for them to be deceived , as in any thing in the world . q. why so ? a. for two things can hardly be imagined more different , a little bit of wa●er , and the whole body of ● man. q. but what if the testimony of sens● be not to be relied upon ? a. then no man is sure that christian●ty it self is true . q. why so ? a. for the utmost assurance that the apostles had of the truth of christianity , was the testimony of their own senses concerning our saviours miracles . q. and what if the testimony of sense 〈◊〉 to be relied upon ? a. then it plainly follows that no man ( no , not the apostles themselves ) had more reason to believe christianity to be true , than every man hath to believe transubstantiation to be false . q. but if the case be so plain , a man would think that at least the teachers and guides of that church should be sensible of it ? a. why , they are so , and afraid the people should be so too ; and therefore by their corrupt glosses and ph●risai●al traditions in their interpreting the holy scriptures , they tye up and keep the p●ople in ignorance of the true meaning of those places , which do more expresly condemn their damnable idolatrous practises , and their superstitious customs ; and in their ordinary ca●●chisms and manuals of devotion , they leave out the second commandment , and divide the tenth into two to make up the number ; lest if the common people should know it , their consciences should startle at the doing of a thing so directly contrary to the plain command of god. q. and is it not well observed by the learned from deut. 11. 28. that he that professeth idolatry , is as if he denied the whole law ? a. yes . q. but because after all the unanswerable objections and arguments of the protestants against transubstantiation , ( that monster a●d shame of humane nature ) and the other blasphenies and absurd doctrines of the papists ; they do all unanimously betake themselves to the authority of their church , as their main and last refuge ; and tell us , that though they cannot give us a particular reason of every doctrine they hold different from us ; yet they have sufficient reason to submit their judgement wholly to their churches authority , which they know to be infallible , and hath decreed all the doctrines they hold in opposition to 〈◊〉 doth it not therefore concern all that ● concerned in the matters of their salvation to consider whether this easie way of believing be a safe way or no ? a. yes , it doth very much concern 〈◊〉 all so to do ; because our mistake herein will greatly hazzard our everlasting salvation . q. and are not they certainly mistaken that adventure all , even all their everlasting concerns , upon that authority which overthrows those very things which must be supposed antecedent to the belief of any such authority : as 1. the common sense of mankind . 2. the force of a divine law. and 3. the liberty of iudgement concerning truth and falshood ? a. yes . q. and doth not the church of rome so ? a. yes , and thereby forfeits its own authority over men . 1. it requires things contrary to common sense ; as in the eucharist , it requires all its members to deny what they see , and handle , and smell , and taste to be bread , to be true bread ; and to believe that the same individual body may be in a thousand places at once , and that things whose nature it is to be in another , 〈◊〉 subsist without their proper subject . 2. it requires things contrary to the force and reason of a divine law ; as it hath left out the second commandment , and hath made it lawful to give religious worship to images , and hath taken away from the people their share of the cup in the eucharist . 3. it takes away all liberty of judgement concerning truth and falshood in religion . for this is a natural right which every man hath to judge for himself : and they that take this away , may as well command all men to put out their eyes , that they may the better follow their guides . but the other is so much worse , because it is an assault upon our understandings ; it is a robbing us of the greatest talent god hath committed to our management , it is a rape upon our best faculties , and prostituting them to the lusts of spiritual tyrants ; it is not captivating our understandings to the obedience of faith , but enslaving them to the proud and domineering usurpations of men ; wherein they would do by us as the philistins did by sampson ; they would put our eyes , that we might g●ind in their prison , and make them sport . q. how may men further offend and sin against the second co●mandment ? a. men offend and sin against the second commandment not only by idolatry and superstition , but also when they are not zealous g for pure worship according to gods institution , not endeavouring what in them lieth , in their places , the reformation of worship , according to the pattern in the word ; as also when they disuse and h neglect , especially i when they contemn and oppose any of those ordinances which god hath appointed to be the means of worship . q. 52. what are the reasons annexed to the se●ond commandment ? a. the reasons annexed to the second commandment , are gods soveraignty over us , his propriety in us , and the zeal he hath to his own worship . explic. q. in what words are these three reasons annexed to this commandment , expressed ? a. in these words [ for i the lord thy god am a jealous god ? ] q. what is the first reason annexed unto the second commandment ? a. gods soveraignty over us , exprest in these words [ i the lord. ] q. what do you mean by his soveraignty over us ? a. his supream power , absolute dominion , and sole authority over us . q. what is the force of this first reason ? a. the force of this first reason , is , because god is the only soveraign k king over us , and hath the sole authority to make laws for the way of his worship , therefore we ought by vertue of our allegiance , as we are subjects , to observe his laws and ordinances , and to worship him no other way than that which he hath appointed in his word . q. what is the second reason annexed to this commandment ? a. gods propriety in us , exprest in these words , [ thy god ; i the lord thy god. ] q. what do you mean by his propriety in us ? a. his just right and title to us as his own . q. what is the force of this second reason ? a. the force of this second reason , is , because we are gods , therefore we ought to keep close unto him , and his appointments , and take heed especially of idolatry and superstition , which do alienate the heart from him l . q. what is the third reason annexed to this commandment ? a. the zeal god hath to his own worship , exprest in these words [ am ● jealous god ; i the lord thy god am a jealous god m . ] q. what is the zeal god hath to his own worship . a. it is his jealousie , where by out of love to his own worship and institutions , he is highly offended with those that turn aside from him unto their own inventions . q wherein doth this zeal and jealousie of god for his own worship shew it self ? a. the zeal and jealousie of god for his own worship doth shew it self , 1. in his accounting the breakers of this commandment those that hate him , and threatening to punish them unto the third and fourth generation ; [ i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me . ] and , 2. in his esteeming the keepers of this commandment , such as love him , and promising mercies unto thousands of them [ and shewing mercy unto thousands of them that love me , and keep my commandments . ] q. how can god in justice visit the iniquity of the fathers upon their children ? a. 1. if the children do not walk in the sinful steps of their fathers , god will not visit the iniquity of their fathers upon them n . 2. it is most equal and righteous for god to visit the iniquity of the fathers upon their children , when the children are guilty of the same iniquity , and so fill up the measure of their fathers sins o . [ by consenting to , partaking of , and imitating their fathers sins . ] q. 53. what is the third commandment ? a. the third commandment , is , [ thou shalt not take the name of the lord thy god in vain , for the lord will not hold him guiltless , that taketh his name in vain . ] q. 54. what is required in the third commandment ? a. the third commandment requireth the holy and reverend use of gods names , titles , attributes , o●dinances , word , and works . explic. q what are we to understand by the name of god , which we are forbidden in this commandment to take in vain ? a. the name of god , which we are forbidden in this commandment to take in vain , is to be taken generally and comprehensively for any thing whereby god maketh himself known . q. by what doth god make himself known ? a. god doth make himself known , 1. by his names which he hath given unto himself in the holy scriptures , such as god , lord p , i am q , iehovah r , iab , and the like s . 2. by his titles , such as lord of host t , holy one of israel u , the god of abraham , isaac , and iacob w , creator of the ends of the earth x , preserver of men y , the king of kings , and lord of lords z , the king of nations a , the king of saints b , the god and father of our lord iesus christ , the father of mercies , the god of all consolation and salvation c , the hearer of prayers d , and the like . 3. by his attributes , his infiniteness e , eternity f , and unchangeableness g , power h , wisdom i , and goodness k . 4. by his ordinances l , prayer m , preaching the word by ordained ministers , or officers commissioned thereunto n , and hearing o , and the sacraments p . 5. by his word , law and gospel q . 6. by his works of creation and providence r . q. what doth the third commandment require in reference unto these things , whereby god makes himself known ? a. the holy s and reverend use of them t . q. what do you mean by that ? a. the separate , special , and distinct respect for all such things and persons as have the name of god called upon them , and do more immediately relate to his service . q. 55. what is forbidden in the third commandment ? a. the third commandment forbiddeth all prophaning or abusing of any thing , whereby god makes himself known . explic. q what is the general sin here forbidden ? a. all prophaning and abusing of any thing , whereby god makes himself known . q. how doth god make himself known ? a. by his aforesaid names , titles , atributes , ordinances , word and works . q when are these prophaned and abused ? a. where either things or persons , wherein and whereby god is honoured , and whereupon his holy name is called , are undervalued or desp●sed ; being slightly or vainly used any other way , and to ●ny other end than god in his word hath directed , and commanded t . q. what are the chief sins forbidden in this commandment ? a. 1. perjury or swearing by the name of god falsly u . 2. swearing by idols or false gods , which are the vanities of the gentiles w . 3. unjust swearing , or swearing to do that which is unjust , and in it self unlawful to be done x . this sin having the addition of the solemnness of an oath i a double iniquity , and obligeth a man to nothing but a deep unse●●gned repentance . 4. swearing by the creatures y . 5. vain or frequent swearing z , when men swear in a light matter , and upon every trivial occasion ; or without urgent necessity , a just and weighty cause that only can warrant an oath . 6. breaking those oaths made by the creatures as not binding and valid . for although christ prohibit swearing by the creatures , yet he ever enjoyns performances agreable to such oaths , because of the creatures relation to god , whom he will make instruments of vengeance to fulfill his w●ll , and execute his pleasure against false and vain swearers a . 7. presumptuous , proud , daring b and unadvisable c adjuration , cursings and execrations , when men prophanely curse themselves d or others ( as god refuse me , god damn us , or them ) in the name of the true god , or by false gods e , whose names we ought not to take up into our mouths f . 8. b'asphemy and reproach of the sacred name of god g , and of those that bear his name h , or stand in any special relation to him i . 9. the irreverent use of the name of god , or of any thing whereby god makes himself known k . q. 56. what is the reason annexed to the third commandment ? a. the reason annexed to the third commandment , is , that however the breakers of this commandment may escape punishment from man , yet the lord our god will not suffer them to escape his righteous judgement . explic. q. in what words is the reason annexed to this commandment expressed ? a. in these words , [ for the lord will not hold him guiltless that taketh his name in vain . ] q. how is it that there are so many breakers of this commandment ? a. because they escape punishment from men . q. hath god impowered any men to punish the breakers of his laws ? a. yes , m●gistrates l parents and governours of m families . q. whence is it that they escape punishment ? a. either through magistrates ignorance , negligence , or partiality in the law n or through parents o fondness . q. will god suffer them to escape too ? a. the lord will not suffer them to escape his judgement . q. why so ? a. because his is a righteous judgement . q. will the lord punish all those that profane , or abuse his names , titles and attributes ? a. yes . psal. 44. 20 , 21. acts 19. 13 , — 18. hos. 4. 2 , 3. zach. 5. 3 , 4. and deut. 32 18 , — 26. 2 kings 19. 22 32 , to the end , and psal. 78. 19 , 20 , 21 , 30 , 31. 2 kings 7. 1 , 2 , 17. q. and those that prophane or abuse the ordinances of god , viz. prayer , preaching or exercising the priests office , hearing the word , and the sacraments ? a. yes the lord will punish all such as prophane or abuse any of these ordinances , as you find proved by scripture in the aforesaid order . he will punish all those that prophane or abuse 1. prayer . mat. 23. 14. 2. preaching and exercising the priests office. 2 chron. 26. ●6 , — 22. 1 sam. 13 9 , 13 , 14. 2 c●r . 11. 13 , 15. 2 tim. 3. 8 , 9. phil. 3. 18 , 19. ( 2. ) forbidding to preach , 1 thes. 2. 16. 3. hearing the w●rd . luke 10. 16. acts 20. 9. ezek. 33. 31 , 32 , 33. 4. the two sacraments , baptism and the lords supper . 1. baptism is prophaned or abused two waits . 1. when unordained ministers baptize in the name of the father , and of the son , and of the holy ghost , this is a sinful intrusion and a taking gods name in vain . 2. when this necessary o●dinance is sleighted and despised . heb. 6. 2. gen. 17. 14. exod. 4. 24 , 25 , 26. with acts 2. 38 , 39 , 40 , 41 , 42. mat. 3. 7. luke 7. 30. 2. the lords supper . 1 cor. 11. 27 , 29 , 30. q will not the lord hold them guiltless that prophane or abuse his word or works ? a. no. ( 1. ) he will punish all that prophane or abuse his word [ law or gospel . ] isa. 30. 9 , — 15. ier. 23. 33. to the end , and 8. 9 , 10. hos. 4. 6. rom. 7. 7. gal. 3. 24. isa. 53. 11. phil. 3. 8 , 9. and heb. 2. 2 , 3. acts 13. 46. 51. with mat. 10. 14 , 15. ( 2. ) he wi●l punish all that prophane or abuse either the works of creation or providence . psal. 8. 1 , 3. and 19. 1. with 28. 5. isa. 5. 12 , — 16. d●n . 4. 32 , 37. q. when doth the lord punish them that prophane or abuse his name ? a. 1. sometimes in this life , and that with dreadful temporal plagues , deu● . 28 , 58 , 59. mal. 3. 5. zach. 5. 1 , — 5. 2. but if such escape here , they shall not escape gods eternal wrath and vengeance hereafter . rom. 2. 5 , 6 , 8 , 9 , 11. q 57. which is the fourth commandment ? a. the fourth commandment , is , [ rememmber the sabbath day , to keep it holy : six daies shalt thou labour and do all thy work : but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattle , nor thy stranger that is within thy gates : for in six daies the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day , and hallowed it . q 58. what is required in the fourth commandment ? a. the fourth commandment requireth the keeping holy to god , such set times as he hath appointed in his word ; expresly , one whole day in seven , to be a holy sabbath unto the lord. explic. q. doth the fourth commandment require any special time to be k●pt holy ? a. yes . q. what time ? a. such set time as god hath appointed in his word . q. what mean you by a set time ? a. such a time as is set apart for gods worship only and wholly , all business being laid aside . q. doth the fourth commandment then determine of the special time for divine worship , as the three foregoing commandments do of the object , means and manner of worship ? a. yes . q. in whose power is it to appoint times for worship ? a. god who appoints the worship , appoints also the time for it in his word : he hath not deputed any of this power to any other . q. hath god left us to keep what time we please ? a. no. q. what proportion of time hath god more solemnly set apart for his worship ? a. one whole day in seven . q. is this commandment to be understood of the seventh day , in order so as to be limited to the last of the seven ; or is it to be understood of a seventh in number , that is , one in seven ? a. it is to be understood of a seventh in number : and this proportion of time the gospel-law never repealed . q. is the fourth commandment then a moral precept , that is to say , of perpetual force binding christians now , as well as the iews heretofore , to the observation of it ? a. yes . q. how is this day to be spent ? a. as an holy sabbath unto god. q. what is meant by that ? a. it is meant that we spend this whole day to gods glory , as he hath commanded us . deut. 5. 12. q. 59. which day of the seven hath god appointed to be the weekly sabb●●● ? a. from the beginning of the world to the resurrection of christ , god appointed the seventh day of the week to be the weekly sabbath : and the first day of the week ever since to continue to the end of the world , which is the christian sabbath . explic. q. how long did god appoint the seventh day of the week to be the weekly sabbath ? a. from the beginning of the world to the resurrection . q. was it not only from the time of the giving of the law by moses ? a. no , it was ordained for man in paradise , in the beginning of the world. q. is that to continue , or is it changed ? a. it is changed to the first day of the week . q. but why do you observe the first day of the week , when the commandment speaks of the seventh ? a. in memory of christs rising from the dead on the first day , that he might enter into his glorious rest , having here finished his work of redemption : for which there is the example of the holy apostles , and the church of god p . q. is this day any more to be changed , ● is it to continue ? a. it is to continue to the end of the world. q what is it c●lled ? a. the christian sabbath to distinguish it from the jewish seventh day sabbath . q may it be lawfully so called ? a. yes , it is no where forbidden to be so called , though the most proper name be the lords day . rev. 1. 10. q. 60. how is the sabbath to be sanctified ? a. the sabbath is to be sanctified by an holy resting all that day , even from such worldly employments and recreations , as are lawful on other daies , and spending the whole time in the publick and private exercises of gods worship , except so much as is to be taken up in the works of necessity and mercy . explic. q. is the sabbath to be sanct●fi●d ? a. yes . q. in what sense is god said to sanctifie the holy sabbath ? a. in making it holy , by way of consecration . q. in what sense are we said to sanctifie the sabbath ? a. in keeping it holy , by way of application , viz. applying it to those ends and exercises for which god did consecrate it . q. what is required that the sabbath may be sanctified ? a. two things , 1. resting is required . q. what kind of resting must it be ? a meer civil rest ? a. no. q. or a meer carnal and bodily resting , such as the ox and the ass must have on the sabbath ? a. no q . q. what kind of resting then is required on the sabbath day ? a. an holy resting . q. how long must this be ? a. all that day r . q. from what must we rest , from spiritiual employments and recreations ? a. no. q. from what then ? a. from worldly employments and recreations s . q. when may these lawfully be used ? a. on other days t , so we use them aright . q. what else is required that the sabbath may be sanctified ? a. 2. spending the time in the exercises of gods worship , and this makes the rest to be an holy rest . q may we stay at home , and spend our time in the private exercises of gods worship with the neglect of the publick ? a. no u . q. may we not rest satisfied in giving attendance on the publick worship , but must we be also careful at home in private ? a. yes w . q. how much time must we spend in the publick and private exercises of gods worship ? a. the whole time , except so much as is to be taken up in the works of necessity and mercy x . q. what do you mean by works of necessity ? a. such as could not be done before , and cannot be deferred until after the sabbath . q. how are we to perform the duties of the day ? a. 1. we are to perform the publick and private exercises of gods worship on the sabath day . 1. with sincerity , having a single respect unto the honour and glory of god , whose day the sabbath is . isa. 58. 13. 2. with reverence , and that both of body and mind . eccl. 5. 1. 1 cor. 6. 20. heb. 12. 28 ▪ 29. isa. 66. 1. 3. with diligence and attention . acts 16. 13 , 14. deut 6. 7. acts 17. 11. and 10. 33. 4. with love and fervour of spirit . rom. 12. 11. 5. with delight . psal. 42. 4. deut. 16. 14. isa. 58. 13. 1 ioh. 5. 3. 2. we must do works of necessity and mercy with chearfulness , and without anxiety of mind , and doubtful scrupulosity . rom. 12. 8. mat. 12. 11 , 12. q. 61. what is forbidden in the fourth commandment ? a. the fourth commandment forbiddeth the omission or careless performance of the duties required , and the profaning the day by idleness , or doing that which is in it self sinful , or by unnecess●ry thoughts , words , or works about worldly imployments or recreations . explic. q. what are the chief si●● forbidden in the fourth commandment ? a. the chief sins forbidden in the fourth commandment are , 1. idleness , which is either , 1. the omission of the duties required , which are works of piety , necessity and mercy ; when men spend not the day in the exercises of gods worship , and out of superstition forbear works of nec●ssity and mercy ; or , 2. the careless performance of the duties of the day , when men neither do the works of necessity and mercy with chearfulness and freedom from groundless fears , nor are servent in spirit serving the lord. 2. profaneness , or the defiling the sanctuary by doing that which is in it self sinful on the sabba●h day . ezek. 23. 38 , 39. 3. earthly-mindedness , by unnecessary thoughts , words or works about worldly employments or recreations . isa. 58. 13. q 62. what are the reasons annexed in the fou●th commandment ? a. the reasons annexed to the fourth commandment are , gods allowing six daies of the week for worldly employments , his challenging a special propriety in the seventh , his own example , and his blessing the sabbath day . q. did not christ rise on the first day of the week ? a. yes . mat. 28. 1 , 6. mark 16. 2 , 6. luk. 24. 1 , 5 , 6. q and is not the work of redemption greater , and more glorious than the work of creation ? a. yes . q. then as god rested the seventh day from his works , and appointed that in commemoration of the works of creation ; so christ rested from his works and rose the first day , which is observed in commemoration of the wonderful work of mans redemption ? a. yes . q. hath not christ allowed us the same proportion of time now under the gospel , which god did his own people under the law ? a. yes ; christ hath likewise allowed us , now under the gospel , six daies of the week for worldly employments . acts 20. 7. 1 cor. 16. 1 , 2. with 1 cor. 7. 6 , 10 , 12 , 25. 4. q. and is this a reason why we should not cut short gods allowance of one day for his work , because we have still allowed 〈◊〉 six times as much for our own ? a. yes . q. doth god the son challenge a special propriety in the first day of the week which bears his name , as god the father did in the seven●● ? a. 2. yes . exod. 20. 10. with rev. 1. 10. q. and hath god the son blessed the first day of the week by his own example , as god the father did the seventh ? a. yes . heb. 4. 10. q. 63. which is the fifth commandment ? a. the fifth commandment , is , [ honour thy father and thy mother that thy daies may be long upon the land which the lord thy god giveth thee . ] q. 64. what is required in the fifth commandment ? a. the fifth commandment requireth the preserving the honour , and performing the duties belonging to every one in their several places and relations , as superiours , inferiours , or equals . explic. q. what doth the fifth commandment require in reference to our relations ? a. preserving the honour , and performing the duty belonging to them . q. is there any honour belonging to any man ; since the greatest potentate is but a creature beholding to god for what ever he is or hath ? a. every one hath some honour and respect belonging to him y . q. are all duties to be performed ●like to a● ? a. no , but according to their several places and relations . q. what places and relations do men stand in one to another ? a. they stand in the relations of superiours , inferiours or equals . q. what do you think as inferiours you are bound to practise by this commandment ? a. 1. to reverence z , love a and obey in all things b ( not disagreeing with gods commands c ) our natural parents . 2. to respect the aged d , and those that excel us in gifts e . 3. to be ruled with humility by the governours of the family f , kingdom g , or church where we live h . q. what do you think superiours are bound to practise by this commandment ? a. 1. not to provoke their children to wrath , but to bring them up in the nurture and admonition of the lord i . 2. not to despise youth , especially where there is pre-eminence in gifts k . 3. to rule well their own family l , and in the kingdom m or church n where they live . q. what do you think , as equals , you are bound to practise by this commandment ? a. we ought to order our selves and to carry affably , courteously and kindly , towards our equals o , readily to yield to them , and prefer them before our selves p . q. 65. what is forbidden in the fifth commandment ? a. the fifth commandment forbiddeth the neglecting of or doing any thing against the honour and duty which belongeth to every one in their several places and relations . explic. q. how many sorts of sins are there in this commandment ? a. three sorts , the sins against superiours , inferiours or equals . q. what are the sins against superiours ? a. 1. disobedience to parents q . 2. not regarding the person of old r . and , 3. contempt of the governours the family s , kingdom t , or church where men live . q. what are the sins against inferiour ? a. 1. provoking children to wrat● and not bringing them up in the nurtu● and admonition of the lord. ephes. 6. 2 sam. 13. 39. and 14. 1 , 33. and 15. 10 1 kings 1. 6 , 7 , 25. 2. despising youth . 1 tim. 4. 12. 3. neglect of government , or bringing any evil upon the family , kingdom or church by superiours . 1 sim. 3. 〈◊〉 and 8. 3. and 2. 12 , — 18. wi●● 4. 10 , 11. q. what are the sins against equals ? a. morosi●y w , unkindness x and self-assuming arrogance y . q. 66. what is the reason annexed ● the fifth commandment ? a. the reason annexed to the fifth commandment is a promise ( of long life and prosperity as far forth as it shall serve for gods glory and their own good ) to all such as keep this commandment . explic. q. what is the promise it self which is annexed for the encouragement of those that keep this fifth commandment ? a. long life or prosperity . exod. 20. 12. deut. 5. 16. and eph. 6. 2. q how is this promise to be understood and limited ? a. all that keep this commandment shall have long life [ or prosperity ] as far as it shall serve for gods glory and their good . q. 67. which is the sixth commandment ? a. the sixth commandment , is , [ thou shalt not kill . ] q. 68. what is required in the sixth commandment ? a. the sixth commandment requireth all lawful endeavours to preserve our own life and the life of others . explic. q. what doth the sixth commandment respect ? a. the sixth commandment respects our own and others life . q. may we endeavour by any means whatsoever to preserve our own life and the life of others ? a. no. q. what endeavours may we use ? a. a●l lawful endeavours . q is not a s●ber and moderate use of meat , drink , physick , sleep , labour and recreation required , as tending to the preservation of life ? a. yes . q. when men presecute us in one city , may we flee into another ? a. yes z . q. and may we pray that the magistrate might not bear the sword of iustice in vain , but be the minister of god , a revenger to execute weath upon every one that doth evil , for the preserva●ion of our own life , and the life of others ? a. yes a . q. 69. what is forbidden in the sixth commandment ? a. the sixth commandment forbiddeth the taking away of our own life , or the life of our neighbour unjustly , and whatsoever rendeth thereunto . explic. q. what is chiefly forbidden in this commandment ? a. the taking away of our own life , or the life of others unjustly . gen. 4. 8 &c. acts 16. 27 , 28. q. since these are but the chief sins forbidden , what are the other sins you take your self to be necessarily engaged against by v●rtue of this commandment ? a. 1. c●useless and immoderate anger , and long continued ( though not causeless ) anger b . 2. contumelious railing and contentious language c . 3. malice and hatred d . 4. meditating revenge of wrongs e 5. oppression , biting usury and hardning our hearts against others in their extreamest necessi●y f . 6. pride and envy g . 7. murmuring against and complaining of gods providential administrations , not con●ented with such things as we have h . 8. fear of want and distrust of gods all-sufficiency . 9. impatiency of spirit under vexing frustrations and disappointments i . q. how are these sins forbidden in this commandment ? a. as they are degrees of , or temptations and incentments to murder , or tending thereunto . q. 70. which is the seventh commandment ? a. the seventh commandment , is , [ thou shalt not commit adultery . ] q. 71. what is required in the seventh commandment ? a. the seventh commandment requireth the preservation of our own and our neighbours chastity in heart , speech and behaviour . explic. q. what doth the seventh commandment respect ? a. the seventh commandment respects our own and others chastity . q. what are the duties required in this commandment ? a. they are two , the preservation of our own k , and our neighbours chastity l . q wherein are we bound to preserve our own , and our neighbours chastity ? a. 1. in thought and affection of the heart m . 2. in speech , using modest words and savoury expressions , tending to edification and sanctification . col. 4. 6. ephes. 4. 29. 3. in behaviour , apparelling and carrying our selves modestly every way as becometh saints . 1 tim. 2. 9. eph 5. 3. 1 pet. 3. 1 , 2. q. by what means may we thus preserve our own and our neighbours chastity ? a. we may preserye our own and our neighbours chastity . 1. by watchfulness over our hearts and senses n . 2. by diligence in our callings o . 3. by temperance in eating and drinking , and keeping under the body , when there is need , with frequent fastings p . 4. by the fear of god and awful ap●●hensions of his omni-presence and all●●ing eye q . 5. by frequent and servent prayer r . 6. by diligent observation according to the word of god s . 7. by keeping of chast company , ●voiding society with those that are lascivious t . 8. when no other means will avail to ●●ench burning desires , marriage is to be made us of , and that must be in the lord u by serious meditation of death and judgement w . q ●2 . what is forbidden in the seventh commandment ? a. the seventh commandment forbiddeth all unchast thoughts , words and actions . explic. q. what unchastity is forbidden in this commandment ? a. all manner of unchastity . 1. in thoughts , viz ▪ contemplai● wickedness , filthy dreams x , inordina●● aff●ctions y , evil concupiscence or lusti●● after a woman in the heart , which 〈◊〉 be called heart adultery z . 2. in words , viz. corrupt communication , foolish talking , jesting , and ●scivious songs , which are not conve●●ent a . 3. in actions , viz. 1. adultery which is single or double ; single when a man and woman , whereof the one is mar●y●● or contracted [ that is , have mutually promised marriage in the presence of witnesses ] commit filthiness together double when both parties married 〈◊〉 contracted do commit lewdness together which is a most hainous offence , as being committed against four persons b . 2. fornication , when two single persons come together , out of the state of marriage ; which is either by mutual consent c ; or by the violent d●flouring of a woman against her will d : and this may very properly be called a r●pe ; although that may be committed upon ● married and be●rothed ( or contracted ) woman also e . 3. incest f . 4. polygamy or the having of many wives at once : which was ever unlawful in the court of conscience ; howsoever for a time it was born with of god , and not punished by any positive law g . 5. the putting away of a mans wife ( except for adultery ) and marrying another , or the marrying her that is so put away h . 6. self-pollution , or that wicked wastful spilling a mans own seed , exemplified in er and onan . gen. 38. 6 , &c. 7. sodomy i . 8. buggery k . 9. the unseasonable and immoderate use of the marriage-bed l . q. are all other acts and lusts of uncleanness , ●and whatsoever may be the cause or beginning of them or have any tendency unto them , forbidden in this commandment ? a. yes ; upon this account drunkenness m , gluttony and idleness n , wanton gestures , and attires o , promiscuous dancing of men and women p , unnecessary companyings with light and leud persons q , reading lascivious books , beholding unchast pictures , interludes and stage-plays , and whatsoever doth any waies provoke lust is forbidden in this commandment r . q. 73. which is the eighth commandment ? a. the eighth commandment , is , [ thou shalt not steal . ] q. what is required in the eighth commandment ? a. the eighth commandment requireth the lawful procuring and furthering the wealth and outward estate of our selves and others . explic. q. what doth the eighth commandment respect ? a. the wealth and outward estate of our selves and others . q. what doth this commandment require in reference unto our own and others wealth and outward estate ? a. the lawful procuring and furthering thereof s . q. how is this to be done ? a. by diligence and fugality , seeking unto the lord for his blessing upon all our endeavours t ; by preventing loss to others u , and relieving them in case of necessity , giving or lending freely according to our ability x , &c. q. are iustice and charity the chief vertues and graces required to be exercised in this commandment ? a. yes . isa. 56. 1. psal. 82. 3 , 4. isa. 33. 15. prov. 14. 21. lev. 19. 9 , 10 , 11. deut. 24. 19. q. doth not this commandment require that men should make restitution of what they have unjustly taken , and kept from the right owners thereof , and in case that cannot be done , to give it to the poor ? a. yes . lev. 6. 2 , 3 , 4 , 5. numb . 5. 6 , 7 , 8. luke 19. 8. dan. 4. 27. q. is there any one precept which you think will secure all the duties of this commandment , and the rest of the second table ? a. yes , that of our saviours ; whatsoever you would that men should do unto you , do ye even so to them . mat. 7. 12. luke 6. 3. q. 75. what is forbidden in the eighth commandment ? a. the eighth commandment forbiddeth whatsoever doth , or may unjustly hinder our own , or our neighbours wealth and outward estate . explic. q. what is chiefly forbidden in this commandment ? a. theft , viz. the taking away of that which belongeth not to us . q what are the kinds of theff ? a. they are ●ither thefts committed in the family , or out of the family . q. what are the thefts committed in the family ? a. they are the purloinings of wife , children and servants y . q. how is theft that is committed out of the family distinguished ? a. it is either of goods , or of persons . of goods , either common or sacred : and those either private or publick . q. what is the theft of goods ? a. it is the fraudulent taking away of such goods that belong not to us , without the knowledge and against the will of the owner . q. what is the theft of persons ? a. it is the stealing of men and children by the sons of be ial , to sell them to heathens for slaves z ; and the stealing of mens daughters by lustful , or covetous wooers , to make them their wives , which hainous sin was punished by the law of god with death , being so much worse than the theft of goods , as the persons of men are better than they a . q. how doth the theft of goods common and sacred differ ? a. the ●ormer is a purloining and imbez●ling of things common and temporary , the latter is of things spiritual , or of things consecrated to an holy and sacred use . q. what mean you by private theft ? a. the fraudulent taking away of such goods as belong to private men . q. what by publick ? a. the stealing of those things which belong to the publick state or body of the common-wealth . q we have now spoken of theft pr●perly so called ; what is the other kind which is more improper ? a. rapine : which is the taking away of another mans goods openly by force and violence ( the taking a thing secretly is properly called theft . ) q. how is rapine committed ? a. it is committed ●i her under the pretext of authority and legal power , or else without it . the former whereof is worse than that which is properly called theft , as being more publick , open and daring , and shall be more severely punished b ; because this sin is aggravated by the abuse of authority , and because commonly violence and cruelty is joyned with it c . q. what is this rapine called ? a. oppression and extortion : when ministers of state under colour of law despoil or wring out money , or moneys worth from any man d . q. what is that rapine which is committed without any pretext of authority ? a. it is either in war , or in peace . in war , either by land , when souldiers being not content with their wages , do spoil and plunder , not only their enemies , but also their friends , deut. 2. 5 , 6. luk. 3. 14. or by sea , when as pirats , they rob and spoil all they meet with and can master . q. what is that rapine which is exercised on the land ? a. it is either robbery by the high-way , ( luke 10. 30. ioh. 18. 40. ) or burglary , when as they break open houses that they may rob the inhabitants . exod. 22. 2. q. are there no other to be esteemed thieves but those only who act theft themselves ? a. yes ; they also who are accessaries and do consent to the theft of others and these thefts are either common to all , or proper to superiours . the former is committed before , with , or after the theft . q. how is a man an accessary before the theft ? a. when he counselleth or provoketh another unto it e . q. how with or in the theft ? a. either when he aideth the thief , or doth not hinder him , when it is in his power to do it . q. how after the theft ? a. 1. when he receiveth and concealeth what is stoln ; or hideth or keepeth the thief from being apprehended . 2. when he partaketh with him in the stoln goods f . q. how is this done ? a. 1. when he taketh the goods from the thief , that he may keep them to himself . 2. when he knowingly buyeth stoln goods , which ought to be restored to the owners . 3. when by silence he concealeth the thief . q. how are the superiours accessary ? a. when they do any waies incourage or do not punish them : especially when they do acquit them for a bribe . q. doth this commandment also forbid us all coz●nage , circumvention , and the denial of al●ns to the poor ? a. yes . lev. 19 11 , 13. 1 thes. 4. 6. luke 6. 30. 1 ioh. 3. 17. p●●v ▪ 14. 21. q. and doth it forbid all waies and means ▪ whereby either publickly or privately , by force or by fraud , we may acquire or detain from any what either by the rule of righteousness or charity belongs unto them ? a. yes , it doth g . q. how are these things forbidden in this commandment ? a. a● they do or may unjustly hinder our own , or our neighbours wealth and ou●ward estate . q. may not men be thieves as to themselves and their own wealth and outward estate ? a. yes , they may be depriving themselves of those temporal blessings , which of natural right belong to them . q how are men guilty of this kind of theft ? a. 1. by impoverishing vices , viz. drunknness and gluttony , and the accompanying of such vitious persons h , idleness i , covetousness k , and u●cleanness l. h prov. 23. 20 , 21. and 28. 19. i and 23. 21. and 18. 9. k and 11. 23. 〈◊〉 6. 26. 2. by the making and keeping of rash vows ( which oblige men to nothing but repentance ) viz. of pilgrimaging , &c. which waste that outward estate god hath given such ignorant z ●alo●s and votari●s for their comfortable subsistence in t●is world m ; and which might have been better improved to the relieving of the poor , for the furtherance of their own account in the other world n . 3. by unnecessary sufferings . q. what mean you by unnecessary sufferings ? a. 1. those that were not unavoidable ; but might be flight or other lawful means have been well enough declined or escaped . mat. 10. 23. 2. those that men suffer for their faults , viz. heresies , s●ditions and schisms ; or for damnable doctrines , and bandyings into parties destructive to all government in church and state. q. but do not the holy scriptures make an honourable mention of those that took joyfully the spoiling of their goods , that chose to suffer afflictions with the people of god , and esteemed the reproach of christ more than all the pleasures , advantages , and treasures in the world ? a. yes . heb. 10. 34. and 11. 24 , 25 , 26. q and ought we not to forsake houses and lands , and all we have for the sake of christ ? a. yes , or else we cannot be christs disciples o . q. but shall we not be greatly losers hereby ? a. we shall be so far from being losers by it , that we shall in this very life by that means be abundantly more richly provided for in the same proportion that they are which in the harvest have the most plentiful returns to their seed and pains-●aking ; and in the world to come they shall inherit everlasting life p . q. 76. which is the ninth commandment ? a. the ninth commandment is , [ thou shalt not bear false witness against thy neighbour . ] q. 77. what is required in the ninth commandment ? a. the ninth commandment requireth the maintaining and promoting of truth between man and man , and of our own and our neighbours good name ; especially in witness-bearing . explic. q what doth the ninth commandment respect ? a. the ninth commandment respects our own , and our neighbours good name . q. ought we to maintain and promote our own , and our neighbours good name ? a. yes q . q. how may our own and our neighbours good name be effectually maintained and promoted ? a. by putting away lying , and speaking every man the truth with his neighbour r . q. wherein especially is this to be done ? a. in witness-bearing s . q. 78. what is forbidden in the ninth commandment ? a. the ninth commandment forbiddeth whatsoever is prejudicial to truth , or injurious to our own or our neighbours good name . explic. q. what sins are forbidden in this commandment ? a. lying , equiv●●cating , mental reservation t , and unseasonable profession of the truth u . q how are lies usually distinguished ? a. into three sorts merry , officious , pernicious lies . q. what are merry lies ? a. such as are spoken only to delight others and make sport . q what are officious lies ? a. such as are spoken either for our own , or our neighbours profit ; and do not hurt any man x . q. but what is the sin chiefly forbidden in this commandment ? a. the giving of false testimonies , which are pernicious to our neighbours life , goods and good name y . q. how are the aforesaid sins here forbidden ? a. as they are prejudicial to truth . q. what other sins are there forbidden in this commandment ? a. back biting , slandering , and the taking up a reproach against our neighbour a , going up and down as a tale-bearer b , bitterness and evil-speaking , which is tongue-persecution c , the rash censuring of others d , and putting bad constructions on their words and e actions , and the procuring to ourselves an ill name ; either , 1. by walking undiscreetly , or f offensively . or , 2. by a needless lessening the good opinion others have of us , by bewraying our weakness ; as want of learning , &c. to the carper . q how are these sins here forbidden ? a. as they are injurious to our own or our neighbours good name . q. which is the tenth commandment ? a. the tenth commandment is , [ thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . q. 80. what is required in the tenth commandment ? a. the tenth commandment requireth full contentment with our own condition , with a right and charitable frame of spirit towards our neighbour , and all that is his . explic. q doth not the fifth commandment enjoyn us to give respect to the persons of all men ? a. yes . 1 sam. 1. 15. acts 16 30. gen. 23. 7. 1 pet. 2. 17. q. doth not the sixth commandment respect our own and our neighbours life ? a. yes . q and the seventh , our own , and our neighbours chastity ? a. yes . q. and the eighth , our own and our neighbours wealth and outward estate ? a. yes . q. and the ninth our own and our neighbours good name ? a. yes . q. and do not all these laws of god bind the inward as well as the outward man ? a. yes . q. doth then the tenth commandment [ thou shalt not covet ] differ from the rest , especially in that it doth forbid and restrain the first motions and inclinations of the heart to sin , before the consent of the will ? a. yes . q. what duties are required in this commandment ? a. chiefly two ; 1. full contentment with our own condition g . q. what is meant by contentment ? a. complacency and satisfaction of mind with our own condition whatever it is h . q. what is the other duty here chiefly required ? a. a right and charitable frame of spirit towards our neighbour , and all that is his . q. what mean you by that ? a. that disposition of mind , whereby we think and wish well to our neighbour , and do readily and suitably sympathize , or have a fellow-feeling with him in any condition he is in i . q 81. what is forbidden in the tenth commandment ? a. the tenth commandment forbiddeth all discontentment with our own estate , envying and grieving at the good of our neighbour , and all inordinate motions and affections to any thing that is his . explic. q. what are the sins forbidden in the tenth commandment ? a. the sins forbidden in the tenth commandment are , 1. all discontentment [ displicency and dissatisfaction of mind ] with our own estate k . 2. all envying [ or grieving at ] the good of our neighbour l . 3. all inordinate motions and affections towards any thing that is m his [ or coveting any thing that is our neighbours . ] q 82. is any man able to keep the commandment of god ? a no meer man since the fall is able in this life perfectly to keep the commandments of god , but daily doth break them in thought , word and deed . explic. q. was adam able perfectly to keep the commandments of god before the fall ? a. yes . gen. 1 26 27. eccl. 7 29. q is man able perfectly to keep the commandments of god now ? a. no. eccl. 7 20. iam. 3. 2. 1 kings 8. 46. 1 ioh. 1. 8 , 10. q. how long hath man been rendred unable , perfectly to keep the commandments of god ? a. ever since the fall. q. but how long shall man continue in this impotency ? a. as long as he continues in this life m . q. christ was true man ; but was not he able perfectly in this life to keep the commandment of god since the fall ? a. he was not a meer man. q. what mean you by that ? a. that he was god as well as man n . q. how oft doth man break the commandments of god ? a. he doth daily break them . q how many waies doth he break them ? a. three waies , viz. in thought o , word p and deed q . q. if this be true , must not that doctrine of the papists and others be false , that teacheth perfection attainable in this life , and that men may do works of supererogation , and that good works are meritorious ? a. yes , this their proud , and self-advancing doctrine must needs be false . q. but what do you mean by that perfection , which is not attainable in this life ? a. absolute unsinning obedience . q. was not this perfection attained in this life by the ever blessed virgin mary ? a. no r . q. why can none merit everlasting life by good works ? a. 1. because works as good are not their own s . ● . because all such works are debts t to be paid , and not gifts offered up unto god. 3. because they bear no proportion to the reward to be received u . q can works of supererogation consist with the imperfection of our works ? a. no. q. if no man can merit by his works for himself , can he communicate to another that which he hath not himself ? a. no. q. is there therefore nothing in the churches treasury superabundant for those that do not abound in every good work themselves ? a. no. q. 83. are all transgressions of the law equally hainous ? a. some sins in themselves , and by reason of several aggravations are more hainous in the sight of god than others . explic. q are some sins more hainous in the sight of god than others ? a. yes . q. what do you mean by more hainous ? a. more grievous , and more offensive . q. how many waies may some sins be more grievous and hainous than others ? a. two waies ; 1. in themselves and of their own nature . 2. by reason of their aggravations . q. what do you mean by the aggravations of sins ? a. such additional circumstances which make them more provoking in the sight of god than otherwise they would be . q. and are some sins in themselves , or of their own nature more hainous than others ? a. yes . 1. the highest sins against the first table are more hainous than the highest against the second table x . and , 2. wilfull presumptuous sins are more hainous than sins of infirmity y , sins against knowledge than those of ignorance z , sins ripened into action , than sins begun in the thoughts a , and sins of custom and deliberation , than those committed through some sudden passion and iustant force of temptation b . q. and are sins likewise by reason of their several aggravations more hainous in the sight of god than otherwise they would be ? a. yes , sins are more hainous than otherwise they would be by their aggravating heightening circumstances , viz. from the time c when , the place where d , the manner e in which , the means f by which , the reason g why , the person by whom h , and the person against whom they were committed i . q. 84. what doth every sin deserve ? a. every sin deserveth gods wrath and curse , both in this life and that which is to come . explic. q. but though some sins are more hainous than others , yet are there any sins so small that deserve not gods wrath and curse , both here and hereafter ? a. no. ephes. 2. 3. deut. 28. 15 , &c. gal. 3. 10. matth. 25. 41. rom. 2. 5 6 , 8 , 9. q. the papists have a distinction of mortal and venial sins : by mortal they mean such as are in their own nature damnable and deserve eternal death , viz. perjury , murder and adultery , or those seven in the popish catechism , pride , covetousness , lusts , anger , gluttony , envy and sloth ; by venial they mean such as are in their own nature pardonable and deserve not everlasting punishments , viz. concupiscence , sudden passions of the mind and such like ; doth the scripture warrant this distinction of theirs ? a. no. 1. the scripture teacheth us , first , that the curse of god is due to every one that breaketh the least of gods commandments k . 2. that the wages of sin ( indiscriminatively , without any difference ) is death . and such a death that is opposed to eternal life l . and we must not distinguish where the law it self doth not distinguish . 3. that for every idle word that men speak , they shall give an account thereof in the day of judgement , and that by such words ( if not repented of ) they shall be condemned , mat. 12. 36 , 37. and on the contrary , that the forementioned mortal sins in the popish sense , have been , and shall be forgiven to all penitent believers to whom by vertue of the new covenant all such sins are become venial . 2 sam. 12. 9 , 13. mat. 26. 74 , 75. luke 22. 32. mark 16. 7. 1 cor. 6. 9 , 10 , 11. q. 85. what doth god require of us that we may escape his wrath and curse due to us for sin ? a. to escape the wrath and curse of god due to us ●or sin , god requireth of us faith in jesus christ , repentance unto life , with the diligent use of all outward means whereby christ communicateth to us the benefits of redemption . explic. q. is there any way to escape the wrath and curse of god ? a. yes . heb. 10. 19 20. q is there any thing required on our part to escape them ? a. yes , faith , repentance , and the diligent use of the means of grace . q. and doth god require repentance , and faith of us ; or hath christ repented and believed for us ? a. he requireth them of us m . q. why so ? a. because christ had no need of repentance and faith , being without sin . luke 1. 35. iohn 8. 46. 1 pet. 2. 22. iohn 9. 30 , — 34. heb. 7. 26. mat. 27. 19. luke 23. 14 , 15. iohn 19. 4 , &c. acts 3. 13 , 14. and 7. 52. and 22. 14. 1 pet. 3. 18. mat. 1. 21. iohn 1. 29. 1 pet. 1. 18 , 19. isa. 53. 4 , 5 , 6. q. who communicateth to us the works of red●mption ? a. christ that purchased them , conveighs and communicates them to us . gal. 3. 13. rom. 3. 24 , 25 , 26. 2 cor. 5. 21. acts 2. 36. tit. 2. 14. q. doth christ communicate his benefits by means , or without means ? a. by means n . q. what kind of use must we make of the means ? a. a di●igent use o . q. why doth god require of us faith and repentance , and the diligent use of all the outward means ? a. that we may escape his wrath and curse due to us for sin . q. 86. what is faith in iesus christ ? a. faith in jesus christ is a saving grace , whereby we receive and rest upon him alone for salvation , as he is offered to us in the gospel . explic. q why call you faith in iesus christ a grace ? a. 1. because it is not from nature p . 2. because it is given , and wrought of free grace q . q. why call you faith a saving grace ? a. because where it is truly wrought , it brings the person in whom it is to salvation r . q doth it not then much concern us to know what this faith is , and to labour after it , when we cannot be saved without it ? a. yes . q. 1. is this faith only the believing that christ died for sinners ? a. no , for the devils and damned in h●ll believe this . q. 2. or is it an implicite faith , or a blind faith ( which the popish doctors perswade the people to rest in ) to believe as the church believes , though they know not what the church believes ? a. no. q. why so ? a. 1. because , to believe as the church believes , when we know not what the church believes , is to put out our own eyes that we may take a guide ; and if by the church must be understood the church of rome , it is to take such a guide as * either cannot , or will not guide us aright : which is in effect to refuse our own mercies , and to run an unnecessary hazzard of our eternal salvation . q. how do we by an implicite faith in the church of rome refuse our own mercies ? a. because without personal knowledge , denied us by that corrupt church , ( which yet god hath given us for this very end , to make the true religion judicially our own ) all the ordinances of god , viz. our praying , singing , reading s and hearing the word of god t , catechizing u , meditating x , holy conferences y , and receiving the sacraments z , will be altogether unprofitable to us and in vai● . q. and how do we hazzard our eternal salvation by it ? a. because we do hereby follow the pernicious waies of that adulterated church which holds such doctrines that do very much endanger it a . q. what other reason have you to prove that this blind implicite faith is not a justifying and saving faith ? a. 2. because it secludes that knowledge which is a necessary ingredient incorporate into the very nature and essence of true saving faith. isa. 53. 11. ioh. 17. 3. 1 ioh. 5. 20. acts 26 18. rom. 10. 9. 2 tim. 1. 12. 1 pet. 3. 15. q. 3. is this justifying saving faith a keeping of the commandments of god , or obedience to his laws , as socinians affirm ? a. no. 1. because obedience is the fruit and effect of faith b . 2. because union with christ , justification and adoption are the fruits of faith , and not of works or obedience c . q. 4. is this saving justifying faith a full perswasion of the heart , or an assurance that our sins are pardoned and that our souls shall be saved ? a. no , because we must be justified and pardoned before we can believe that we are justified and pardoned , else we should believe a lie. q. what then is this true saving faith ? a. it is our hearty accepting , receiving and resting upon christ alone for salvation , as he is offered to us in the gospel d . q. is christ offered to us in the gospel as our prophet , priest and king ? a. yes . isa. 33. 22. q and is it not true faith except we take christ as a prophet to be guided , as a king to be ruled , and as a priest to be saved by him alone ? a. no. acts 3. 22. iohn 14 26. and 16. 14 heb. 7. 21 , &c. acts 2. 36. 1 tim. 6. 14 15. mat. 2. 2. iohn 1. 49. zach. 9. 9. luke 19. 37 , 38. q. 87. what is repentance unto life ? a repentance u●to life is a saving grace whereby a sinner out of a true sense of his sin , and apprehension of the mercy of god in christ , doth with grief and hatred of his sin , turn from it unto god , with full purpose of , and endeavour after new obedience . explic. q. what repentance is here descri●ed ? a. repentance unto life . q. why is it so called ? a. because it brings the person in whom it is to eternal life e . q. why is it called a saving grace ? a. for the same reason , viz. because where repentance is truly wrought , it brings the person in whom it is unto salvation f . q. what is that which is wrought in sinners as a preparation to repentance ? a. a true sense of sin g . q. what mean you by that ? a. such a sight of sin , as deeply affects our hearts with godly sorrow for it . q. what is the main motive to repentance ? a. the apprehension of gods mercy in christ h . q. can there be no true repentance without conviction , a true sight and discovery of sin ? a. no i . q. will it be despair and not repentance , except together with the sight of sin , there be an apprehension ( at least of a possibility ) of mercy ? a. yes . 2 cor. 7. 10. mat. 27. 4. 5. q. in and through whom doth the penitent sinner apprehend gods mercy ? a. in and through christ only . q. doth true repentance chiefly consist in turning from sin to god ? a. yes k . q. how doth the repenting sinner turn from sin ? a. with an holy indignation l against it , and with that grief and hatred of it , so as never more to return m to it . q. and how doth he turn to god ? a. with full purpose of , and endeavour after new obedience . acts 11. 23. 1 kings 8. 47 , 48. 2 kings 23. 3. rom. 6. 4. 2 cor. 5. 17. ephes. 4. 23 , 24. psa. 119. 6 , 20. q. what do you mean by new obedience ? a. the penitent sinners denying ungodliness and worldly lusts , and his living soberly , righteously and godly in this present world . q. is not the confessing sins to god alone , and the forsaking them sufficient without auricular confession ? a. yes . prov. 28. 13. q. when is the confessing our faults one to another necessary ? a. 1. when our offences are such as are not only against god , but also against our neighbours ; then we must confess our faults to them , desire peace , and make them satisfaction before we can reasonably expect gods acceptance of our persons and services n . 2. when we are not well able to judge of our selves , to discern our own guilts , and to take the dimensions of our faults aright , labouring under the horrour , agony and disquiet of conscience ; then it is necessary to go to some discreet and learned minister , to confess our faults , and to open our griefs to him , that we may receive such spiritual counsel , advice , and comfort , as our consciences may be relieved ; and that by the ministry of gods word we may receive comfort , and the benefit of absolution , to the quieting of our consciences , and avoiding of all scruple of doubtfulness . q but what do you think of the auricular confession of sin according to the doctrine of the papists ; who say , that it is necessary for every christian to search and examine with greatest diligence what his sins have been , and that he is bound upon pain of damnation to confess all his mortal sins unto a priest , even his most secret sins in heart and thought , with all the considerable circumstances of them : is not this a cursed adding to the word of god , and that in matters necessary to salvation ? a. yes . q and is not this the lading the people with ourdens grievous to be born , which the priests themselves touch not with one of their fingers ? a. yes . q. may not an hypocrite and a graceless 〈◊〉 thus confess his sins to the priest ? a. yes . q. and can this confession then be so necessary a part of true repentance , which a man may do that never unfeignedly repented ? a. no. q 88. what are the outward means whereby christ communicateth to us the benefits of redemption ? a. the outward and ordinary means whereby christ communicateth to us the benefits of redemption , are his ordinances , especially the word , sacraments and prayer ; all which are effectual to the elect for salvation . explic. q. are christs ordinances the means whereby he communicates to us the benefits of redemption ? a. yes . q. what do you mean by christs ordinances ? a. the means and waies of worship , ordained by him . q. what are his special ordinances whereby he communicates to us his benefits ? a. the word , sacraments and prayer o . q. what kind of means are these ? a. the outward and ordinary means . q. why are the ordinances called the outward means ? a. because together with them , he communicates his benefits by the inward workings of his p spirit . q. and why are the ordinances of christ called the ordinary means , whereby he communicates his benefits to us ? a. because he hath not wholly limited and bound up himself to his ordinances , but can communicate his benefits in an extraordinary way , when , and to whom he pleaseth . q. but may men reasonably expect salvation without the diligent use of the outward and ordinary means ? a. no. rom. 10. 13 , 17. mat. 3. 7. acts 2. 38 , 39 , 41. and 16. 30 , — 35. q. to whom are the outward and ordinary means made effectual for salvation ? a. to the elect q . q. 89. how is the word made effectual to salvation ? a. the spirit of god maketh the reading , but especially the preaching of the word , an effectual means of convincing and converting sinners , and of building them up in holiness and comfort through faith unto salvation . explic. q. who is it that makes the word effectual to salvation ? a. the spirit of god r . q. in what kind of exercise of the word d●th the spirit use to make it effectual ? a. in the reading , but especially in the preaching of the word . q. will not the word be effectual without the inward workings of the spirit ? s a. no. ephes. 2. 17 , 18 , 22. 1 pet. 1. 22. iude vers . 19. 1 thes. 5. 19 , 20. and 2. 2 , 13. q. how is the word effectual to sinners ? a. to convince and convert them ; shewing them their woful and undone estate in themselves without christ , and turning them from sin unto god t . q. how is it made effectual to the saints ? a. to build them u up in holiness and comfort . q to what doth the word thus build them up ? a. to salvation . q. through what means ? a. through faith , 2 tim. 3. 15. q. will not the word profit us then , except it be mixed with faith ? a. no. heb 4. 2. q is the conviction , conversion , sanctification and consolation of sinners , the work of the spirit , by the word , through faith ? a. yes . q 90. how is the w●rd to be read and heard that it may become effectual to salvation ? a. that the word may become effectual to salvation , we must attend thereunto with diligence , preparation and prayer , receive it with faith and love , lay it up in our hearts and practise it in our lives . explic. q what must we do that the word may become effectual to salvation ? a. we must attend unto it with diligence . 1 tim. 4. 13. acts 16. 14. q. what is it to attend unto the word with diligence ? a. to bend the mind , and set the heart and affections wholly to it , or to give that heed to it , that will prepare the heart readily to receive it , and to be delivered into the power of it . q. are there not some things to be done before we attend to the word ? a. two things are here expressed , 1. preparation ; and 2. prayer . q in preparation what must be done ? a. 1. we must look well to our heart , affections , and mind that they be fixed , composed and ordered , and we must summon and call all that is within us together to this service , that we may read and hear the word of god acceptably , with reverence and godly fear . 2. we must follow the apostle st. peter's advice , 1 epist. 2. 1 , 2. wherefore laying aside all malice , and all guile and hypocrisies , and envies , and all evil speakings . as new born babes desire the sincere milk of the word that we may grow thereby . q. and what else is here expressed to be done before we attend unto the word ? a. 2. prayer . q how must this be performed ? a. we must pray , 1. that god would open our eyes that we may behold wondrous things out of his law. 2. that the word of the lord may run and be glorified , i. e. that we may receive , obey and honour it with an holy , unblameable answerable life as becometh persons professing godliness . q. what doth god require of us in our attending to the word ? a. that we receive it . q how must the word be received ? a. it must be received with faith and love. heb. 4 2. 2 thes. 2. 10. q what is it to receive the word with faith ? a. soundly to believe the truth and goodness of it , and to accept of both . q. what is it to receive it with love ? a. to receive it willingly with all readiness of mind . acts 17 11. psal. 119. 14 , 20 , 97 , 103 , 127 , 162. q. and what doth god require of us after our attention to the word ? a. he requireth of us two things , 1. that we lay it up in our hearts . 2. that we practise it in our lives . psalm 119. 11. luke 2. 51. luke 8. 15. iames 1. 22 , — 26. q. will it nothing avail us to attend unto the word , to receive it and lay it up in our hearts , except we practise it in our lives ? a. no. q. and will the word be effectual to our salvati●n if duely attended to , received , laid up in our hearts , and practised in our lives ? a. yes . q 91. how do the sacraments become effectual means of salvation ? a. the sacraments become effectual means of salvation , not from any vertue in them , or in him that doth administer them , but only by the blessing of christ , and the working of his spirit in them that by faith receive them . explic. q what other special ordinances hath god appointed as the means of salvation , besides the w●rd ? a. the sacraments and prayer . q whence is it that the sacraments become effectual means of salvation ? a. 1. negatively , not from any vertue in them , or in him that doth administer them x . q. do not the sacraments work upon the soul by their own nature , or by the work done and the bare receiving of them ? a. no. q. doth not the efficacy of the sacraments depend upon the goodness , or badness of him that doth administer them ? a. no. q how then do the sacraments become effectual means of salvation ? a. 2. positively , by the blessing of christ y , and the working z of his spirit . q. in whom doth christs blessing by the working of his spirit make the sacraments effectual to salvation ? a. in them that by faith receive them , mark 16. 16. q. 92. what is a sacrament ? a. a sacrament is an holy ordinance instituted by christ , wherein by sensible signs , christ and the benefits of the new covenant are represented , sealed and applyed to believers . explic. q. what did the word sacrament signifie in antient times ? a. it signified an oath , whereby souldiers bound themselves to be true to their captain , and he in like manner bound himself to them . q. what is it now used to signifie ? a. now it is used to signifie the seals of the covenant whereby the lord doth bind himself in christ jesus to be merciful to us ; and we bind our selves to be true unto christ. q. is the sacrament then an holy ordinance ? a. yes . q. by whom are our sacraments instituted ? a. by christ. mat. 28. 19. 1 cor. 11. 23 , 24 , 25. q. what do you mean by being instituted by christ ? a. appointed and ordained by him . q. what are the parts of a sacrament ? a. the sign , and the thing signified . q. what are the outward parts of the sacraments ? a. the sensible signs . q. do the signs offer themselves to the senses ? a. yes . q. and offer the things signified to our faith ? a. yes . q. what are the inward parts of the sacraments ? a. christ and the benefits of the new covenant , as the things signified by the outward sensible signs . q what is the use and proper work of the sacraments ? a. to represent , seal and apply . q. but are the sacraments of the new testament signs , and seals to all even to unbelievers ? a. yes . q how do the sacrameats seal to all even to unbelievers ? a. 1. as circumcision was a seal of the righteousness of faith [ or of the covenant ] as well when ishmael received it , as when abraham received it a . god is everlastingly true ; and these are really seals whosoever recelves them . many persons take the same physick ; the operation is not the same , the physick is the same . and if we might call the tree of life a seal , it retains the nature of a sign , though adam never tasted of it . the rain-bow is a covenant , though there be thousands in the world that never knew it was a covenant . and it is the use and proper work of our sacraments to commemorate and seal . 2. sacraments are visible d●ctrines , ier. 2. 31. o generation , see ye the word of the lord. in the sacraments are written in small characters , what at large are found in the works of god. and faith acts upon these symbols upon a doctrinal notion , as they are teaching ordinances . they testifie , as a sign christs love , as a seal gods faithfulness . the word of god is given us that we may believe , and that we may be strong in faith : so likewise the sacraments are given us not only to believe , but for our increase in faith. and as the word jesus christ is evidently set forth crucified before our eyes , so do the sacraments as the oracles of god teach us plainly the mysterie of faith , and the way of salvation . 3. the sacraments are not only signs and seals , but sanctions , and such laws as we are charged to observe upon pain of gods wrathful displeasure b . which will be more manifest by our comparing the s●craments of the old and new testament together ; b●ptism and the lords supper succeeding in the place of circumcision and the p●ssover : for , as baptism and the sprinkling of clean water upon us , is to wash off the filth of the soul that we might be clean ; so was circumcision to take away the stony heart out of the flesh , and to give an heart of fl●sh : and as the sprinkling of blood was of old a law in israel ; so is the lords supper a sanction of the new testament to us . and as moses said . this is the blo●d of the covenant which the lord hath made with you c ; here in like manner christ hath preached the g●spel doctrine , and now he comes to put a sanction 〈◊〉 this sacrament ; this , saith he , is 〈◊〉 blood of the new testament , which is 〈◊〉 for many , for the remission of sins . there is this only disparity , the sign was 〈◊〉 blood , now wine , now wine because there is to be no more shedding 〈◊〉 blood d , then blood sprinkling because christ our p●ssover was not sacrificed for us e : so that as to substance , the sacraments of the old and n●w testament differ no more than the old and new moon , which are not two , but one and the same . all which considered joyntly may sufficiently clear it to us , that our sacraments are not only signs and seals , but sanctions , yea sanctions of the covenant of grace , or of the new testament . and if he that despised moses law , died without mercy , under two or three witnesses , of how much sorer punishment , suppose ye , shall he be thought worthy , who hath trodden under foot the son of god , and hath counted the blood of the covenant , wherewith he was sanctified , as unholy thing , and hath done despite unto the spirit of grace f ? for if the word spoken by angels was stedfast , and every transgression and disobedience received a just recompence of reward : how shall we escap● if we negl●ct so great salvation ? which at the first began to be spoken by the lord , and was confirmed to us by them that heard g him . especially when we have jesus christ thus evidently set forth , crucified among us , not only to the ear but to the eye , by his word and sacraments . q. but are the sacraments effectual to salvation , or savingly applied only by believers ? a. yes . rom. 4. 11 , 12. q 93. which are the sacraments of the new testament ? a. the sacraments of the new testament are baptism and the lords supper . explic. q. were there other sacraments under the old testament , as circumcision and the passover ? a. yes . gen. 17. 10. exod. 12. 43 , 47. q. do these remain in use now ? a. no. rom. 10. 4 ▪ gal. 5 ▪ 2 3 , 4. 1 cor. 5 ▪ 7 , 8. q. w●at sacraments hath christ appointed under the new testament , in the room of these ? a. baptism and the lords supper . 1 cor. 12. 13. q. are these two the only sacraments of the new testament ? a. yes . q. how doth that appear ? a. 1. because when the number of sacraments were most necessary ( as under the law ) there were but two : and therefore ( ours succeeding in the room of them ) there can be no more . 2. because these two seals do fully assure us of all gods graces ; both of our reg●n●ration , entrance and ingrafting into christ , and of our growth and continuance in him : and therefore we need no more . q. but there are five more added by the papists ▪ as confirmation , pennance , extream v●ction . holy o●ders , and matrimony ; are not these properly and truly sacraments , instituted by our lord iesus christ , and necessary to the salvation of mankind ? a. no. q. why so ? a. the nature of a sacrament agreeth not to them . 1. because they are not all proper to the church , but common ( as marriage ) to the heathen . 2. they are not all instituted by christ , as perpetual standing ordinance . 3. they do not consist of an outward sign ( as penace ) and inward grace . 4. the covenant of grace is not sealed in any of them . q. but is not extream vnction a sacrament instituted by christ as a perpetual standing ordinance ; when every sick man is enjoyned , james 5. 14. to call for the elders , th●se standing perpetuated officers , that they may pray over him , anointing him with oyl in the name of the lord ? a. n● . q ▪ why so ? a. 1. because the anointing spoken of in s. iames was frequently omitted by the apostles themselves in their working of cures , and was indifferently either used or not used by them . in the gospels many such cures are wrought without it ; and so in the acts , by taking by the hand , by embracing , chap. 3. 7. and 20. 10. and by peter's bare word , chap. 9. 34. and so again , verse 40. and by paul's b●re word , chap. 14. 10. and 16. 18. and by his touching linnen cloaths , chap. 19. 12. all which different ways of healing the sick do sufficiently evince that the usage of oyl as a bare ceremony , was not instituted by christ , or any way commanded to be continued by the apostles , or their successors in the church , even while the gift of healing did continue among them . 2. because that anointing with oyl in the name of the lord , was never used on any other design than to demonstrate the h miraculousness of the work , which was wrought without any contribution of natural means ; and therefore is not now of any propriety or fitness for use , when the gift of miraculous healing is ceased in the church . 3. that anointing was designed on purpose for the recovery of the sick , whereas extream unction ( if the coine●s of sacraments have not miscalled it ) must needs be supposed to be used only as a v●and to those that depart out of this world , and then only when it is thought certain that they will die . q. 94. what is baptism ? a. baptism is a sacrament , wherein the washing with water , in the name of the father , and of the son , and of the holy ghost , doth signifie and seal our ingrafting into christ , and partaking of the benefits of the covenant of grace , and our engagement to be the ●ords . explic. q. what kind of ordinance is ●ipism ? a. it is a sacrament . q. what is the sacramental element in baptism ? a. water i , ( without mixture . ) q. what are the sacramental actions ? a. 1. the ministers blessing and consecrating the water . 2. the right applying of it to the party to be baptiz●d , diving , or dipping him into it , or sprinkling him with it . q. how ought the minister to bless and consecrate the water ? a. 1. by opening to them that are present the doctrine of baptism , and the right institution and use of it , what outward mysteries are signified , and sealed up by that outward sign . 2. by acknowledging in the name of the congregation mans natural pollution , that we stand in need of spiritual washing ; by giving thanks to god the father for giving his son for a propitiation for our sins , and appointing his blood to be a fountain to the house of israel to wash in ; and for ordaining this service to be a sacrament and seal of so great a mysterie . 3. by making profession of faith in gods promises in that behalf , and praying that they be made good unto the party that is to receive the seal thereof : for as every thing is sanct●fied by the word of god and prayer ; so in especial manner the sacramental water in b●ptism is blessed and consecrated by the word of institution and prayer to god for a blessing upon his own ordinance . q is the action of diving or dipping essential to the sacrament ? or is there any ground and warrant for sprinkling , which is mostly used with us in these cold countries ? a. the action of sprinkling water upon the face of the b●ptized is very warrantable ; especially upon young children in cold countries , to whom diving or dipping might be dangerous . q what ground hath the church for this practice ? a. 1. b●cause neither dipping nor sprinkling seem to be essential to baptism , but washing and applying water to the body * as a cleanser of the filth thereof . ephes. 5. 26. 2. because , as in the other sacrament , a spoonful of wine is as significant as a whole gallon ; so here a handful of water as a whole river . 3. the action of sprinkling bears fit resemblance with the inward grace as well as dipping , and hath authority in the scripture of truth . read 1 pet. 1. 2. heb. 12. 24. where is speech of the sprinkling of the blood of jesus christ , and the blood of sprinkling speaking better things than that of abel . 4. it is not unlikely that the apostles baptized as well by sprinkling or pouring upon , as by diving or dipping into : since we read of divers baptized in houses , as well as others in rivers . q. whose office is it to baptize ? a. none but the lawfully ordained ministers may baptize . mat. 28. 19 , 20. q. in whose name are we to be baptized ? a. in the name of the father , and of the son , and of the holy ghost . q. what do you mean by baptizing in the name of the father , and of the son , and of the holy ghost ? a. in the authority , and into the faith , profession , and obedience of the father , and of the son , and of the holy ghost . q what is signified , sealed , and engaged to , as to be done on gods part , in baptism ? a. our ingrafting into christ , and partaking of the benefits of the covenant of grace . rom. 6. 3. act. 2. 38 , 39. q. what is sealed to , on our part in baptism ; or what do we engage to ? a. to be the lords . rom. 6. 4. q. are our ingrafting into christ , partaking of the benefits of the covenant of grace , and our engagement to be the lords , signified and sealed to in baptism ? a. yes . q. 95. to whom is baptism is to be administred ? a. baptism is not to be administred unto any that are out of the visible church till they profess their faith in christ , and obedience to him ; but the infants of such as are members of the visible church as to be baptized . explic. q. to whom is not baptism 〈◊〉 be administred ? a. it is not to be administred to any that are out of the visible church . q ▪ what mean you by the visible church ? a. the visible church is a company of people called from all false worships and religions , confessedly to worship the true god according to his word k . q. how long is baptism to be withheld from them that are out of the visible church ? a. till they profess their faith in christ , and obedience to him . act. 8. 36 , 37. q. doth baptism disciple , make disciples or members of the visible church whereof christ alone is the head ? a. yes l . q. but how do you prove that the infants of such as are member of the visible church may and ought to be baptized ? a. 1. because to such infants appertaineth the covenant and the thing signified m . 2. because whole families were baptized , and there is pregnant probability , that there were some infants among them of those house-holds . acts 16. 14 , 15 , 33. q. but suppose there ● were no children in those families ; how then is it required ●t our hands to baptize infants ? a. those that plead this , plead their own ignorance ; 1. because in the jewish church , this was their custom , when parents came to be baptized , children came be baptized also , and their whole family . and secondly , if there were children in those families ; as that jewish custom ( over-ballancing the others groundless supposition ) renders it most probable ; be it known to all such unnatural parents as reject infant baptism , that they harden their hearts against their own flesh . q why so ? a. because children are parts of parents ; and by this contempt of baptism they reject the counsel of god against themselves , and their children n . q ▪ what other reason have you for infant baptism ? a. 3. children were ever admitted to the sign and seal of this covenant , which of old was circumcision ; and baptism succeeds in the room of circumcision . q. how doth that appear ? a. 1. it appears in that the apostle of the circumcision commands baptism upon the same ground that circumcision was o . 2. because st. paul in col. 2. gives to baptism the very name of circumcision , to teach us that it succeeds i● . object . but if baptism ought to be administred to all those to whom circumcision was administred , because baptism succeeds circumcision ; by the same reason the eucharist ought to be administred to all those who did eat the paschal lamb , seeing the eucharist succeeds the iewish passover : but you stay longer before you admit your children to the lords supper , than the iews did before they admitted their children to the eating of the paschal lamb. a. the jews admitted their children to eat of the paschal lamb , so soon as they were able to eat flesh , and to ask their fathers the reason of that legal ceremony ; and we defer the admitting of ours to the lords supper until they be capable of those dispositions which god requires ; and are able to examine themselves according to the command of the apostle , 1 cor. 11. let a man examine himself ; and so let him eat of that bread , and drink of that cup. q. 96. what is the lords supper ? a. the lords supper is a sacrament wherein by giving and receiving bread and wine according to christs appointment , his death is shewed forth , and the worthy receivers are not after a corporal and carnal manner , but by faith made partakers of his body and blood , with all his benefits unto their spiritual nourishment and growth in grace . explic. q. what is the other sacrament of the new testament called ? a. the lords su●p●● . q. why so ? a. because it was instituted at that time after the paschal supper was end●d . q. are we therefore bound to celebrate it alwaies at the same time ? a. no , because there is no command for it , nor is there the same reason for it now as then ; this circumstance of time not obliging us to do it after supper any more than the fashion of lying along binds us to the using of the same posture ; both of them being upon occasion of the paschal supper then . q. why do you super add the circumstance and limitation of that present time ? a. because the first paschal supper in egypt was eaten standing ; but afterwards sitting and lying along , leaning one on anothers breasts , in sign of their rest and security , otherwise than they had in egypt . q. what are the sacramental elements in the lords supper ? a. bread and wine . q what are the sacramental actions ? a. breaking the bread , giving and receiving the bread and wine . q. what is signified by the bread and wine ? a. the body and blood of christ. q. what are the ministers actions ? a. breaking the bread , and giving the bread and wine , not withholding the cup from the people , as the papists sacrilegiously do . q. what is signified by the ministers breaking the bread ? a. christs body being broken for us . q. why must the people partake of the elements of both kinds ? a. because all that were present at the first sacrament , given by the lord jesus himself , did so . q how d●th that appear ? a. by the plain express words of scripture . mat. 26. 26 , 27. mark 14. 22. 23. q. but all present at the first sacrament were the twelve , whom christ sent forth as apostles to preach the word and administer the sacraments , and therefore they and their successors only had the priviled●e to drink of the cup ? a. 1. by this argument the bread may be taken away from the people too , and so they would have no right to any part of this sacrament : and what is this but egregious sacriledge in robbing the people of their highest church-priviledge ? 2. the practice and writings of the ancient church in this matter , which is the best way to explicate any such difficulty in scripture , is a clear testimony that both the bread and the wine belong to all the people , in the name of the twelve disciples at that time . q. what is signified by the giving of the bread and wine ? a. gods giving all christ to us . q. what is the peoples action ? a. receiving ( eating and drinking ) the bread and wine . q. what is signified by the peoples receiving ? a. their taking a whole christ. q. why are the bread and wine given apart , and not together ? a. to shew forth christs blood , in the parting of his blood from his body . q. what is the rule of administration and participation ? a. all must be done according to christs appointment . q. for what end is this supper cele●rated ? a. hereby christs death is shewed ●orth . q. how many sorts of receivers are there ? a. two ; worthy , and unworthy . q. what do the unworthy receivers partake of ? a. they pertake of the outward elements only . q. what do the worthy receivers partake of ? a. they partake of christs body and blood p . q. after what manner do not these worthy receivers partake of christs body and blood ? a. not after a corporal and carnal manner ; they partake not of the substance of his fl●sh and blood . q. why so ? a. for that is in heaven q . q. but do not you affirm with the pa●ists , that in this sacrament the body and blood , together with the divinity of iesus christ , are truly , really and substantially present ; and that the whole substance of the bread is converted into his body , and the whole substance of the wine into his blood ? a. n● , should we do it , our senses , our reason , and the word of god would give us the lye : we perceive by our senses that the bread and wine are the same they were before consecration : and we are not more certain that there is a god who created us , and a sun that gives us light ; than we are fully perswaded that the divinity of jesus christ is every where , and his humane nature at the right hand of god , from whence he shall come to judge the quick and the dead . q. and why are you afraid to affirm , that the elements of bread and wine art transubstantiate and changed into the substance of the body and blood of christ , when the scripture is plain and express that christ took the bread , and said , [ this is my body . ] and after the same manner took the cup , which protestants , as well as papists , interpret figuratively for the wine in the cup , and said , [ this is my blood of the new testament , &c. ] as you m●y read in the following texts , mat. 26. 26 , &c. mark 14 22 , &c. 1 cor. 11. 23 , &c. a. indeed if the forecited texts ought to be understood in the literal sense , we need not dread this popish doctrine ; but if they ought of necessity to have a mystical and figurative sense and interpretation put upon them , we may well enough be afraid of that doctrine , which the papists themselves in the supposed case confess to be gross damnable idolatry . q but if we once take this liberty to imp●se our mystical or figurative interpretation on the scripture without express warrant of the scripture it self , we shall have no setled belief , but be liable continually to be turned aside by any one that can invent a new mystical meaning of the scripture , there being no certain rule to judge of such meanings , as there is of the literal ones : nor is there any error , how absurd and impious soever , but may on such terms be accorded with the scripture : why therefore must we of necessity suppose the forecited texts to be understood in the figurative , and not in the literal sense ? a. 1. because the letter is contrary and repugnant to our senses ; which the scripture it self intimates to be of infallible certainty r . 2. it is absurd and contradictive of right reason . 3. there appears much in the contexts to cross it , nothing at all to countenance it . 4. because other places collated , expresly thwart and contradict it s . q. what sense then may or must be put upon the forecited texts ? a. it will be an introduction and a very good help to us for the right understanding of the said texts , to consider those observations taken from the jewish phrases and customs used in this matter , viz. 1. that the lamb that was drest in the paschal supper and set upon the table , was wont to be called the body of the passover , or the body of the paschal lamb ; and probably christ alludes to this phrase , when he saith , this is my body ; as if he should say , the paschal lamb and the body of it , ( i. e. the representation of that on the table in the jewish feast ) that was the memorial of deliverance out of egypt , and type of your deliverance out of the state of sin and death , i will now have abrogated ; and do now institute bread and wine instead of that paschal lamb , that you may hereafter retain and continue to posterity a memorial and symbol of me , who am the lamb of god which taketh away the sin of the world , and am now about to be sacrificed for you . this for the words [ my body and my blood : ) but then 2. for the whole phrase , and form of speech , [ this is my body , this is my blood. ] it seems to be answerable to ( and substituted instead of ) the paschal form ( this is the bread of affliction , which our fathers eat in egypt : or , this is the unleavened bread , &c. or , this is the passover . ] and therefore the bread and the wine in the eucharist are no more the very body and blood of christ , than that bread which the children of israel eat in the land of canaan was that identical , that very bread of affliction which their fathers eat in the land of egypt . q. is not this popish doctrine ▪ that the bread of the eucharist is transubstantiated into the body , and the wine into the blood of christ , a very ancient doctrine ? a. it is but four hundred fifty nine years , since it was declared by pope innocent the third , in the council of lateran . q is not this impossible and incomprehensible error of transubstantiation to be rejected with our utmost detestation ? a. yes . q. doth not this doctrine suppose a silly priest to do that which all the angels cannot do , and that is to make his maker , as the papists call the host , and the people to devour their god ? a. yes . q can they justifie this by gods omnipotency , that god is able to effect it ? a. no , this is no better argument than the turks may justifie most of the sopperies of their alcoran by . q. what reasons and grounds have you for the rejection of this abomination ? a. there are two grounds especially for the rejection of it . 1. the idolatry and sacriledge which doth ensue upon it , and that is the adoration and worship of the host , a piece of bread , and the mutilation or maiming of the sacrament by bread only , and the propitiatory sacrifice of christ himself in the mass , who was once only offered up to god upon the cross , all which are the issue of this error . 2. the monsters of contradiction and absurdity to sense and reason , which follow thereupon . it was begotten by feigned miracles and fabulous legends , and is the mother of blasphemies and inextricable absurdities , and hath set faith it self on the r●ck , and surpasseth all the harlotry that the adulterate church of rome , that mother of fornications , ever brought forth . q. if you can but make good this high charge you have drawn up against that most degenerate and corrupted church of rome , in this one error of transubstantiation being comprehensive of all errors ; ( pap●l rome being nothing else but the worst corruption of the once most famous church of rome , whose faith was spoken of throughout the world ) you may easily perswade all the friends of the bride , the lambs wife , to abo●inate all the other fornications of that whorish church : and because the protestants arguments against transubstantiation may convince us how fully they have made good this charge , pray produce a few of the many arguments they have against this mother error ? a. 1. suppose christ sitting at the table with his disciples , and eating th●s bread , and drinking this cup first , as the custom at the paschal supper was , and as the papists generally , and the fathers hold , and we deny not , because the scripture seems plain for it , mat. 26. 29. hence forth i will not drink of the fruit of the vine ; supposing therefore this , how is it possible or imaginable that he should eat himself ? or how can he sit at table , and yet be in the mouths of the apostles ? was he at the same time in the apostles mouths or stomachs , while he sate and rose from table , and discoursed those three chapters of iohn 15 , 16 , 17. or while he sweat that bloody sweat in his agony in the garden , &c. a monstrous impossibility ! 2. it 's impossible to make that which was before existent and in being : can a father beget a son that is already begotten ? can an architect build an house that is already built ? can the body of christ , which is before the conversion of the bread , be made or produced by the turning of bread into it ? can he that was conceived by the holy ghost , and born of the virgin mary , be made by pronouncing of four or five words ? if ever delusions were strong , these are ; for , to make that which is made , and to unmake that which is made , are equally impossible . 3. they say that the substance of bread and wine is avoided , and that only the accidents remain ; so that there is length and nothing long , breadth and nothing broad , thickness and nothing thick , whiteness and nothing white , moisture and nothing moist , sweetness and nothing sweet , that is , a long , broad , thick , white , moist , sweet nothing . the priest pours out nothing but lines and colours , when he pours out the wine , for these accidents of bread and wine are not in the bread , because that is avoided and vanisht , and they are not in the body of christ , as themselves say , and yet it is plain this bread and wine do nourish the body , and is the body nourished by meer accidents ? can there be plainer contradictions ? 4. can the same body at the same time have his just dimensions , distance of parts , symmetry , proportion , as the body of christ hath , and yet not have these , because all parts ? yea , the whole body of christ , say they , is in one and the self same point or crumb of bread. 5. can the body of christ , which is much greater , be wholly contained in a wa●er or piece of bread , in his full dimensions , and that as many times as there are points , crumbs , drops in the bread or wine ? 6. can the bread be turned into the very body of christ , and yet not any thing of that bread become any thing of christ , nor the matter , nor form , nor accidents of bread be made either the matter , or form , or accidents of christ ? 7. can the same thing , as christs true body , at the same time be wholly above it self , and wholly below it self , within and without it self ? can it be moved , and yet be still ? be carried from one place to another , and yet not move ? be brought from heaven to earth , and yet not come out of heaven ? who then can assure us that when christ hung upon the cross , he was not walking somewhere else , crucified and not crucified , eaten and not eaten , alive in one and dead in another place ? 8. what dishonour do these men render the body of christ obnoxious unto , to be eaten by wicked men , by brute creatures , by mice , by other vermine , to be cast into some unclean place ? for so long as the form of bread remains , so long the body of christ is there , though it be in the mouth or belly of a mouse , saith hales , and the rest of the schoolmen , who do one where or another acknowledge the most of these monstrous absurdities , and go about to heal , and solve them . q. we shall surcease from raking further into the ingrateful sink , whose name transubstantiation is but of yesterday in comparison , and which dishonours the body of christ , into a monster , destroyes the nature of a sacrament , and fills the world with dreadful contentions and broils : and shall now consider with our selves what may profitably be observed from all this : what therefore may be observed upon the whole matter ? a. we may observe , 1. what grievous impositions the romanists lay upon the faith of them that are devoted to her communion . 2. what contradictions and absurdities the common people do ignorantly and implicitly believe . 3. what strong delusions even to believe lies god gives up learned men unto , that refuse the simplicity of the truth for interests and politick ends ! 4. what a mercy of god it is to deliver us from that tyranny , which leaves us no other choice , but to swallow and digest such impossible things , or to be sacrificed in flames , and the lord forbid the re-entrance of that religion among us , * which in all likelihood will cost us our souls , or our lives . q. since the worthy receivers are not after a corporal and carnal manner partakers of christs body and blood ; after what manner are they partakers of them ? a. by faith. q how understand you that ? a. as truly as the minister gives them the bread and wine , so truly doth god give them the body and blood of christ , that is , the crucified saviour , not by local motion , but by real communication , not to their teeth , but to their souls ; and consequently exhibits to them all the benefits thereof to their spiritual nourishment and growth in grace , and all the advantages that flow to them from the death of christ. q. 97. what is required to the worthy receiving of the lords supper ? a. it is required of them that would worthily partake of the lords supper , that they examine themselves of their knowledge to discern the lords body , of their faith to feed upon him , of their repentance , love and new obedience : lest coming unworthily , they eat and drink judgement to themselves . explic. q. how ought christians to partake of the lords supper ? a. they ought to partake worthily ( that is suitably ) with a suitable frame of heart to this ordinance . q. what is the great duty of those that would thus partake ? a. it is required that they examine themselves . q. how many things must they examine themselves about ? a. five especially , viz. 1. knowledge . 2. faith. 3. love. 4. repentance . 5. new obedience . q. must every one that cometh to the lords supper have knowledge ? a. yes . q why is knowledge necessary ? a. to discern the lords body t . q. what other graces must they examine themselves about ? a. their faith , repentance and love. q. in their examination , what must they look after ? a. two things especially ; 1. that they have these graces . 2. that the said graces be in readiness for service and exercise , that is , that they so stir up these graces of the holy ghost , as they may be most profitably exerted in this most sacred solemn ordinance . q. why is faith necessary ? a. to feed on christ. iohn 6. 53. q. why is repentance necessary ? a. repentance for sin will fit them to receive , and sweeten their receiving the benefits of christs death to their souls . q. why is love necessary ? a. because they who have no love to god and christ , and their brethren , are unfit to receive the pledge of gods love to themselves . q. what else must they examine themselves about ? a. new obedience , whether they propose and practise it in any good measure . q. why is new obedience necessary ? a. because christ only communicates the benefits of his death to them that obey him u . q. what if any communicants shall eat this bread , and drink this cup of the lord unworthily ? a. they shall be guilty of the body and blood of christ x . q. what danger is there in that ? a. all such communicants eat and drink judgement to themselves y . q. 98. what is prayer ? a. prayer is an offering up of our desires to god for things agreeable to his will , in the name of christ , with confession of our sins and thankful acknowledgement of his mercies . explic. q. what are the parts of prayer ? a. confession , petition , and thanksgiving . q. and how many things are there , as the matter of these ? a. three ; our sins , as the matter of our confession ; our desires and wants , as the matter of our petition ; and our mercies as the matter of our thanksgiving . q. what is confession ? a. a due acknowledgement of our sins with all their several aggravating circumstances z . q. what is petition ? a. the offering up of our desires to god. q. to whom are we to direct our prayers ? a. to god only a . q. why are we to direct our prayers only to god ? a. 1. because prayer is such a specia● part of religious worship , that it is sometimes in holy writ put for the b whole worship of god , and god is the only object of religious worship c . 2. because god only is omniscient and omnipresent to know our wants and hear our prayers . 1 kings 8. 38 , 39. psal. 34. 15. isa. 63. 16. 3. because the title of a hearer of prayers is one of gods peculiars , and that glory which he will not give to any other d . 4. it is paganism , and gross idolatry to give so principal a part of divine worship , and to do service to them that by nature are no gods. gal. 4 8. 5. because god only is almighty and can answer our prayers , he is all-sufficient and will fulfill all our petitions e . q. are therefore forbidden to pray to saints and angels ? a. we are forbidden to pray to them , upon pain of gods high displeasure , and such punishments as he will inflict upon all such as shall contemn or neglect their known duty to him , by intruding into those things which they have not seen . exod. 20. 5. and 34. 14. col. 2. 18. q. the papists please themselves , and condemn protestants in point of praying to saints and angels , as intercessors to god , as if there were some special humility in so doing ; have they any ground for this doctrine ? a. they search into those things which they know nothing of , and have no other ground for this doctrine but their own carnal phantasie . col. 2. 18. q. for what must we make our addresses to god in prayer , or offer up our desires to him ? a. for things agreeable to his will f . q. how shall we know what things are agreeable to the will of god ? a. by the written word , the commandments and promises of it . q in whose name must we pray ? a. in the name of christ g . q. what mean you by that ? a. for christs sake and worthiness h . q. doth not the romish divinity say plainly that there are some saints and martyrs , who have suffered more than their sins did deserve ; and that their superabundant satisfactions are put into the treasury of the church , and distributed by the popes indulgences ? a. yes . q the papists with one hand lay hold on the merits of christ , but with the other they lay hold on the merits of saints , and martyrs : can they deny this ? a. they cannot deny it : for before god and his angels , their priests , when they sing mass , pray unto god , not only through the merits of j●sus christ , but also through the merits of saints , whose reliques are under the altar . q. do not their devotoes [ the more superstitiously devout papists ] publickly assert that the holy virgin saves us , and brings us into heavenly glory , not only by her prayers , but also by her merits ? a. yes . q. doth not this opinion of theirs border up●n blasphemy ? a. yes . q. are there not in rome it self published certain indulgences , by the prayers , and by the merits of the holy virgin mary , of michael the archangel , of st. john baptist , of the holy apostles , peter and paul , and of all the saints , without any mention at all of iesus christ , or his merits ? a. yes . q. and is not this egregious horrid sacriledge ? a. yes . q. are we therefore to pray to the father in the name of christ , and in his name only ? a. yes . q. why so ? a. 1. because none but christ were ever called to the honour of an everlasting priest-hood , to appear in the presence of god for i us : and it would be sinful in us to imagine the saints or angels to usurp an office , and assume to themselves that honour they were never called unto by god , as christ was . 2. because he alone is able to save us to the utmost ; and seeing he ever liveth to make intercession for us ( presenting himself before god , and that one once offered perfect sacrifice for sin for us ) we should much derogate from the sufficiency of christs undertakings , to suppose any need of the intercession of saint or angels . q. and what is the third part of prayer ? a. thanksgiving . q. what is thanksgiving ? a. the thankful acknowledgement of , and a faithful rendring unto god the praise that is due unto his name k . q. 99. what rule hath god given for our direction in prayer ? a. the whole word of god is of use to direct us in prayer ; but the special rule of direction is that form of prayer which christ taught his disciples , commonly called the lords prayer . explic. q. what is generally useful for our direction in prayer ? a. the whole word of god. q. but have we not left us upon record , some special rule for our direction in prayer ? a. yes , the lords prayer . matth. 6. luke 11. q. why is that form recorded in the gospels , called the lords prayer ? a. because the lord jesus taught it his d●sciples . luke 11. 1 , 2. q. of what use is the lords prayer ? a. to direct us in prayer . q. is it only of use to direct us in prayer ? a. no. q. is not the saying the very words of the lords prayer commended unto us , if not commanded ? a. yes , luke [ chap. 11. 2. ] hath it , when ye pray , say , our father , &c. q. what kind of forms may our prayers be presented in ? a. either in set or extemporary unprescribed forms . q. are set forms of prayer lawful ? a. set forms of prayer are lawful , both as the word [ set ] signifies premeditate limited forms , as opposed to extemporary ; and as it signifies prescribed , and for some occasions and uses commanded . q. how do you prove it lawful to use a set determinate form of words , either written or fastened in our memory ? a. it is apparent both by the example of christ , who in st. luke bids us , when we pray , say , our father , &c. ( not only pray after this pattern , as the words in st. matthew may be interpreted , but use these very words , when you pray , say , our father , &c ▪ luke 11. 2. ) and of iohn baptist , who taught his disciples to pray in some form , though we know not what it is , luke 11. 1. as also of the priests under the law , by gods appointment , that used a set form of blessing the people , numb . 6. 24 , &c. and of our saviour himself , who used a a part ( if not the whole ) of the 22. psalm upon the cross , my god , my god , why hast thou forsaken me , &c. and of the church of the jews , and christian churches through all times , who have had their liturgies , as waies and forms of serving god publickly , and as means to preserve the true religion from all corruptions in doctrine . and to these arguments may be aded one more of common observation , that even when the minister ( or whosoever is the mouth of the rest ) prayeth , though in a form of his own present extemporary effusion , yet at that time all others present are limited to his conceptions , and pray in as stinted a form , as if what the minister prays were read out of a book , or dictated by his memory . q. but how do you prove it lawful to use a set ( as that signifies a prescribed ) form of prayer ? a. it is apparent , 1. by christs prescribing one , which he would not sure have done , if it had not been lawful to have used it being prescribed ; and so also , 2. by the other examples mentioned , which are most of them prescriptions . 3. by the no objection against the use of them ; for sure , if it be lawful to use them , it is lawful to prescribe them at some time , and for some uses , ( for that a thing in it self acknowledged , and proved to be lawful , should by being commanded by lawful authority become unlawful , is very unreasonable , unless lawful magistrates be the only unlawful things ) and at other times to use other liberty is not forbidden , and so hereby there is not any invasion or tyranny used upon our christian liberty . 4. by the great benefit that accrues to the congregation in having discreet well formed prayers , and so not subject to the tem●rity and impertinences of the sudden effusions ; and the same still in constant use , and so not strange or new to them , but such as in which they may with understanding go along with the minister , and by the help of their memory the most ignorant may carry them away for his private use , and generally those that want such helps , are by this means afforded them . and lastly , by the consideration of this one special farther advantage of them , viz. that by means of prescribed liturgies the unity of faith , and charity is much preserved . q well then , supposing these set forms to be lawful in themselves , and lawful to be prescribed ; whether may any other be used but such ? a. yea doubtless : for the church being obeyed in the observance of the prescribed liturgy in publick , permits sometimes ( and upon special incidental occasions prescribes ) other forms in the publick congregation , so it be done prudently , and piously , and reverently , and to edification ; and so also in the family , or in visitation of the sick , if the particular condition of one or other do require it : and in private , in the closet , it is not supposed by the church of england but that every one may ask his own wants in what form of words he shall think fit ; which that he may do fitly and reverently , it will not be amiss for him to acquaint himself with the several addresses to god , which the book of psalms , and other parts of holy writ , and all other helps of devotion will afford him , either to use as he finds them fit for the present purpose , or by those patterns to direct and prepare himself to do the like . q 100. what doth the preface of the lords prayer teach us ? a. the preface of the lords prayer , which is [ our father which art in heaven ] teacheth us to draw near to god with holy reverence and confidence , as children to a father , able and ready to help us , and that we should pray with and for others . explic. q. how many parts are there in the lords prayer ? a. three , the preface , the petitions , and the conclusion . q. which is the preface of the lords prayer ? a. our father which art in heaven . q. how must we draw near to god in prayer ? a. as children to a father . q. h●w is that ? a. with reverence l , and confidence m . q. must we come to god with all holy reverence and confidence , because he is our heavenly father ? a. yes . q. what encouragement have we so to do ? a. because he is able and ready to help us , as a father his children . q. in what words are his readiness and ability implied ? a. his readiness in these words [ our father ] his ability in these [ which art in heaven . ] q. why do you say , our father , and not my father ? a. because we ought not only to pray by our selves , and for our selves ; but with and for others . q. must we pray for all ? a. yes n , excepting those that have sinned the sin unto death o . q. must we pray for our enemies ? a. yes p . q. whom must we pray for especially ? a. for the q church of god. q. and whom must we pray for more particularly ? a. for magistrates and ministers . 1 tim. 2. 1. 2 thes. 3. 1. heb. 13. 18. col. 4. 3. ephes. 6. 18 , 19. q. may we not pray for those who are yet unborn ? a. yes r . q. but may we pray for those that are dead and departed out of this life ? a. no. q. why so ? a. 1. because we find not any command or example in the scripture , that prayers are to be made for souls departed ; but have the example of david ( that man after gods own heart ) against it . 2. the souls of the righteous in heaven stand in no need of our prayers , and the souls of the wicked in hell can receive no good by them , or by the pretended sacrifice of the mass. q. but where are those souls pretended to be , that are thought , by the papists , to be profited by their prayers , and their sacrifice of the mass ? a. in purgatory . q. if then there be no purgatory , do not the papists themselves grant it us , that there are no prayers to be made for the dead ? a. yes . q. what souls do the papists tell us must go to purgatory ? a. they tell us that the souls of the impenitent do not go to purgatory , but to hell , nor the souls of all believers , but of some only , viz. of those that did not fully satisfie for their sins in this life . q. what kind of place do they imagine purgatory to be ? a. a place of great pain , where the fore-mentioned souls are tormented till they satisfie gods justice , and then being purged fully from sin , they are to be received up into heaven . q. what difference do they make betwixt hell and purgatory ? a. they say in purgatory , the fore-mentioned souls suffer the vengeance of a temporary fire , but in hell impenitent unbelievers suffer the vengeance of eternal fire . q the papists profess to believe with us , that the blood of iesus christ purgeth and cleanseth us from all our sins : why then have they invent●d the fire of purgatory ? if all sins are washed away , and purged by the blood of christ , what then remains to be purged in this imaginary fire ? a. they mock the world in calling it purgatory , for ( according to the romish doctrine ) it serves not to purge , but to punish souls , and to satisfie gods justice ; so that it is not a purging , but a pain and a punishment . q ▪ but can the sufferings of the fore-mentioned believers in purgatory , satisfie gods offended iustice , so that by the help of the prayers of the living ▪ and the sacrifice of the mass , they shall be delivered thence , and accounted worthy to be received up into heaven ? a. 't is impossible that the sufferings of finite and mutable creatures , which are but of yesterday , should satisfie the offended justice of the infinite , eternal and unchangeable god : and that their temporary torments , though never so exquisite , should merit for them that far more exceeding and eternal weight of glory , which all shall be partakers of , that are received up into heaven . q. how may it be proved that we are delivered from the whole punishment of sin , temporal and eternal , by the death of christ : so that we shall not need to fear their fear , who through fear of purgatory-fire , are all their life-time subject to bondage ; or be affrighted with their big words , who are so hot for this invented fire , as to say , whosoever believeth not purgatory shall be tormented in hell ? a. 1. punishment is inflicted because of sin , iob 4. 8. prov. 22. 8. and 28. 18. hos. 10. 13. and 14. 1. being freed from sin , we are not liable to judgement , 2 sam. 12. 13. ier. 4. 14. ezek. 18. 32. 2. it stands not with the justice of god , being once fully satisfied , to require a second payment at our hand . gen. 18. 25. isa. 53. 10 , 11. mat. 3. 17. 3. neither will it stand with his glorious mercy . luke 1. 77 , 78. 2 cor. 1. 3. rom. 9. 23. ephes. 2. 4 , 5 , 6. 1 pet. 1. 3. iude 21. 2 tim. 1. 18. 4. nor with the honour of christ , who is a perfect redeemer . tit. 2. 14. heb. 1. 3. 1 ioh. 1. 7 , 9. and 2. 1 , 2. 5. nor with the price of his blood. 1. cor. 6. 20. 1 pet. 1. 18 , 19. mat. 20. 28. 1 tim. 2. 6. 6. nor with our faith in praying for full pardon of all our debts . matth. 6. 12. 7. nor with our peace with god. rom. 5. 1. 8. nor yet with right reason , that the guilt of sin should be removed , and yet punishment for sin infl●cted . q. and is not this new invented doctrine of purgatory contrary to the intendment and design of the gospel ? a. yes , for the design of the gospel is to comfort believers against all their sufferings in this life , with the hope of heavenly glory and happiness , to be enjoyed immediately after their death ; see rom. 15. 4. io● . 5. 24. 2 cor. 5. 1 , 2. 1 thes. 4. 17. rom. 8. 17. phil. 1. 23. rev. 14. 13. luke 23. 43. and 16. 22 , 23. with mat. 8. 11 , 12. heb. 11. 13 , 16. but this new invented doctrine speaks terrour to all believers , as being so far from making god full satisfaction for their sins in this life ( as some of them are supposed to do by the papists ) that they were never able to make god any satisfaction for them . and therefore must we certainly be all doomed alike to go to purgatory , that place of so great pain , that the most torturing wheels , and the most ardent fires are nothing in comparison of it , if it be true ( which those of that party say ) that it is ten times hotter than our fire , and that it differs from hell-fire , in respect of duration only . q. and will not such doctrine as this be a great scandal , and a rock of offence to weak believers , for whom christ died ? a. yes . q. but is it not the duty of every one that nameth the name of christ , to comfort the feeble-minded , and to support the weak ? a. yes . q. and do not they blaspheme that wor●hy n●me , by the which they are called , that break a bruised reed , and quench the smoaking flax ? a. yes . q. and whoever shall offend one of these little ones which believe in christ ; were it not better for him that a millstone were hanged about his neck , and that he were drowned in the depth of the sea ? a. yes . q now therefore , seeing we know these things before , should we not beware lest we also being led away with the error of the wicked , fall from our own stedfastness ? a. yes . q. but that we may not as children be tossed to and fro , and carried about with every wind of doctrine , by the sleight of men , and cunning craftiness , whereby they lie in wait to deceive ; 't will highly concern us to be much in reading the scriptures , and to use all possible means to help us to understand the reading , because there are some things in them hard to be understood , which our adversaries , the learned of them especially , do wrest for their confirmation of the doctrine of purgatory , as of their other inventions ? object . 1. the papists glory much in 1 cor. 3. 11 , 12 , 13 , 14 , 15. read it ; doth this place rightly understood confirm their doctrine of purgatory fire ? a. no , for if the design of the apostle be attended unto in this place , we may with more reason call the unlevened bread eaten in the land of promise by the israelites , the very identical bread of affliction really eaten by their fathers in egypt , as it was a sign of it ; than the fire here mentioned by the apostle , their material purgatory fire , which is no sign of any such fond invention . q. what therefore is the true sense and meaning of this place ? a. if the scope of the place be observed , we shall easily see the meaning of the place to be nothing but this , viz. that the faith of christ being the foundation which our apostle had laid , and indeed the only one which could possibly be laid : that that which was regularly to be built thereon was constant confession of christ in despire of affl●ctions , which like gold and silver , &c. would be refined and purified ▪ not consumed in the 〈◊〉 ; but for any doctrine of worldly wisdom , vers . 18. of prudential complianc●s with the persecutors , jews or gentiles , if any such earthly material were brought in the stead of the formentioned constancy , it should be brought suddenly to the trial ; and proving combustible matter , it will not bear that trial ( such are the doctrines of denying christ when persecuted ) and it shall be so far from helping this gnostick complier to any advantage as the hopes it will , that it shall bring the greatest danger upon him ; and if upon timely repentance , or by his not having actually denyed christ ( for all his superstructing of some erroneous doctrines ) he be more mercifully dealt with by christ , and freed from having his portion with unbelievers , yet it shall go hard with him , as with one that is involved in a common fire , and hardly escapes out of it . object . 2. they urge also , 1 pet. 3. 19. by which also he went and preached unto the spirits in prison ; do you think when this scripture is rightly considered it will justifie their opinion of purgatory fire ? a. no ▪ 1. because the apostle saith that these spirits that be in prison , were disobedient in the daies of noah , vers . 20. and the papists themselves hold , that disobedient and impenitent persons go to hell , but the souls of believers only to purgatory ; so that this place is nothing at all for purgatory . 2. because christ is not said to preach in the prison to the spirits , but to the spirits in prison : the difference betwixt these two expressions is very great ; he preached to them in the daies of noah , who were in prison in the daies of the apostles : he preached to them out of prison , that are now in prison ; which is nothing to their purpose . object . 3. mat. 12. 32. whosoever speaketh a word against the son of man , it shall be forgiven him : but whoever speaketh against the holy ghost , it shall not be forgiven him , neither in this world , neither in the world to come ; hence they argue that some sins shall be forgiven in the world to come . a. not to be forgiven in this world , nor in the world to come , is as much as , shall never be forgiven ; so matthew explains himself , mat. 12. 31. and so mark doth express it , mark 3. 29. read the places . o●ject . 4. they urge mat. 5. 25 , 26. read the place . this prison , saith bellarmine , is purgatory , out of which , after the debt is paid , the debtor shall go forth ? a. 1. some understand the place literally , and if it be so understood , it is altogether impertinent to the matter in hand . 2. if the place be taken in a spiritual sense , by the prison must necessarily be understood hell ( and not purgatory ) whence the debtor shall never come forth , because no meer man by his suffering can in a finite time satisfie the infinite offended justice of god. 3. and that which may be an argument to them , they interpret other scriptures where they meet with the like phrases in the same sense we understand this very place ; see mat. 1. 25. gen. 8. 7. deut. 34. 6. 1 sam. 15. 35. and 2 sam. 6. 23. so that in brief , in the literal sense , it is impertinent , and in the spiritual sense it must needs be understood of hell , whence there is no redemption . q. how many sorts of prayers are there ? a. three , viz. closet , family and publick . q what do you mean by closet-prayer ? a. entring into our closet alone , and praying unto our father in secret . q. why is closet-prayer necessary ? a. because those that pray after the manner of hypocrites , to be seen of men , have their reward : but if , we pray to the father in secret , our father which seeth in secret , shall reward us openly s q. and must we in our closet-prayers pray both for our selves and others ? a. yes t . q. when you say you are to pray for others , what do you mean by it ? a. that we ought to pray for all in the land of the living ( which is the only land of hope ) yea , though they be the greatest sinners , and such prisoners as are bound with the bands and setters of their sins ; they are prisoners of hope , if they have not sinned the sin unto death ; and we ought to pray for them . q. what do you mean by family-prayer ? a. praying in and with our families for our selves and others . q. why ought we to pray in our families ? a. because god will pour out his fury upon the families that call not on his name , as having on them the mark and brand of the accursed heathens , ier. 10. 25. q. what mean you by publick-prayer ? a. praying in and with the publick assemblies for our selves and others . q. ought not publick prayer to be preferred above all family-private-prayer ? a. yes , because every particular believer hath special interest and power with god , and doth prevail with him for all desireable blessings ; and a multitude of believers assembled together in publick , will have a greater interest and power with god in prayer , than a few met together in a private family : and therefore publick-prayer ought to be and will be preferred by all that regard their own interest , above any family-private-prayer whatsoever . q. whom doth the preface of the lords prayer teach us to pray unto ? a. to our father who is in heaven . q. and do we by this appellation express our reverence to him , and our faith in him , that his goodness , will , and his power can grant our requests for our selves and others ? a. yes . q. but when mention is made of the father , do you exclude the son , or the holy ghost from being prayed unto ? a. no. q how and in what order are we to direct our prayers to the persons of the blessed trinity ? and whether may we not single out any one of the persons , to whom we may direct more immediately such or such a prayer ? a. the case hath so much difficulty in it , that a short answer must not be exp●cted to so great questions , as are couched in it ; yet we will endeavour to give an answer thereunto , as briefly as we can in these following conclusions : some of which will be of use to us as rules of direction to lead us into the sound knowledge of these and other mysteries of the gospel . 1. that in all parts of divine worship , and so in this of prayer , the trinity in unity , and unity in trinity is to be worshipped and respected . or , that we ought so to think of god in prayer as one in essence , yet three in persons : and so as three in persons , that he is but one in essence . 2. that we ought so to think in prayer of some one person in the trinity , as thereby to be led to the other two : the father being in the son , and the son in the father , and the holy ghost in them both u . 3. that in order , we are first to direct our prayers to the blessed father ; yet not as first , or chief in honour and dignity above the other two , but as first in order of subsisting : according as the scripture in two places , where the order of the blessed persons is set down , the father is first set down in order of witnessing , 1 ioh. 5. 7. and invocation and worship , mat. 28. 19. 4. in singling out any one person in the blessed trinity , we are to pitch most usually on the father , as he to whom we direct our prayers through the mediation of christ , and by the help of the holy ghost : that is the rule and method prescribed by christ , to ask the father in his name , ioh. 16. 23. and suitable is and hath been the usual practice of the saints : and yet in such directings of prayers most what as to the father in the general intention of their spirits , do the saints mind and eye the other two persons , and include them as joyntly worshipped ; and therefore in their prefaces of prayer they do oftimes mention expresly , that blessed god one in essence , yet three in persons , as he to whom they speak ; and in the close they subscribe glory to the blessed father , son and spirit , three persons yet one god , &c. 5. we may single out the son of god , the lord jesus christ , as he to whom we occasionally present some special request , either by way of apostrophe , whilst we are directing our prayers to the father , or in way of ej●culation : as did stephen , acts 7. 59. lord iesus receive my spirit . and so in the instance of that short prayer of the converted thief , luke 23. 42. lord , remember me when thou comest into thy kingdom ; and so in that short prayer of iacob's , the angel which redeemed me from all evil , bless the lads , gen. 48. 16. this angel was christ : and in more continued and solemn manner did abraham pray to that angel , gen. 18. to him did iacob pray again , and make supplication , by the space almost of the whole night , and had power over him , gen. 32. from verse 24. to the end , compared with hos. 12. 3 , 4. and the reasons hereof are evident , 1. because prayer is a divine worship of god as god * ; and therefore due to the son , and so to the holy ghost as well as to the father . rom. 10. 13 , 14. 2. we are baptized into the name of the son , and the holy ghost , as well as into the name of the father : and therefore both the son and the holy ghost may be particularly and personally invocated , and worshipped as well as the father x . 3. we are to believe in the son , and so in the holy ghost as well as in the father , and that personally and particularly : and therefore so are to pray to either . that which the apostle expoundeth of the gentiles trusting in christ , rom. 15. 12. the prophet expressed of their seeking to him , isa. 11. 10. so that they are inseparably due to one and the same christ , upon one and the same ground ; see rom. 10. 13 , 14. before mentioned . it is supposed that he on whom men call , he must be believed on , or else he cannot be called upon by any ; and when the apostle in the 13. verse , mentions the name of the lord , as that which is called upon , he in verse 14. expounds it to be meant of the lord himself : to call upon the lords name , is to call upon himself . 4. the lord jesus promiseth that he will do what we ask , ioh. 16. 23 , 24. and therefore he may be sought to do the same ; and indeed he proveth himself to be equal with the father by this argument , because petitions shall not only be granted in his name , but by him : neither doth he make account that this is any disparagement to the father , but a glorifying of him , and therefore when he saith , iob. 17. 1. father glorifie thy son , he immediately adds , that thy son also may glorifie thee . what is said to prove that in our prayers we may single out the son of god , may serve to prove the same may be done to the holy ghost . obj. against this which hath been said , it may be objected , we are to ask all we do ask in the name of christ ; and therefore how can we be said to ask him , or pray to him ? a. 1. the lord jesus christ is asked or prayed unto in that prayer that is put up to the father in his name , iob. 16 23. christ speaking of the time after his resurrection and ascension , saith , in that day ye shall ask me nothing : or ( which is all one ) verily , ye shall ask the father nothing in my name , but be will give it you . he is glorified as god , in that all is done with god in his name , and for his father . for albeit it be sometimes said , for abraham and david's sake god will do this or that ; yet this is meant in reference to gods covenant of grace with them , and so to christ properly , in whom that covenant is ratified , gal. 3. 17. they called on the name of the lord iesus christ in every place , 1 cor. 1. 2. yet surely they brake not that rule , iob. 16. 23. they called on the father in christs name , even in their calling upon god in his name : and christ as god is also called upon , in that his father as god is called upon . 2. in all external worship of god , one person of the trinity being named , the other are understood , and are not to be excluded : the trinity being undivided in worship . 3. if christ be considered as the son of god in essence with the father , he is he to whom we come , &c. coming in prayer to the father : if considered as mediator , god incarnate , god and man , he is he by whom we come to the father , heb. 7. 25. and 1 tim. 2. 5. as the son of god , he may be , he must be prayed to , which is god and man in one person ; but is not prayed to as man , but as god. q. 2. what are those petitions which you offer up to god the father , son and holy ghost ? a. they are six : in the three first we more immediately respect gods glory ; in the three last our own good . q. 101. what do we pray for in the first petition ? a. in the first petition [ which is , hallowed by thy name ] we pray that god would enable us and others , to glorifie him in all that whereby he maketh himself known , and that he would dispose all things to his own glory . explic. q. which is the first petition ? a. hallowed be thy name . q. what is it to hallow gods name ? a. to glorifie him in all that whereby he makes himself known , viz. his titles , attributes , ordinances , word and works ; all which are explained particularly in the third commandment . q. are we to pray that god would enable us and others thus to glorifie him ? a. yes . q. and that he would dispose all things , in his all-wise over-ruling providence to his own glory ? a. yes . q. and do we pray in this first petition , that god may be known to be what be is y , and accordingly esteemed z , worshipped a , and praised b in word c and deed d , throughout the world e ? a. yes . q. 10● . what do we pray for in the second petition ? a. in the second petition [ which is , thy kingdom come ] we pray that satans . kingdom may be destroyed , that the kingdom of grace may be advanced , our selves and others brought into it , and kept in it , and that the kingdom of glory may be hastened . explic. q which is the second petition ? a. thy kingdom come . q. in this petition , whose kingdom do we pray against ? a. the kingdom of satan f . q. how manifold is the kingdom of satan ? a. twofold , 1. that within , viz. the rule satan hath in the hearts of men by nature g . 2. that without , consisting in an open ad●ncement of false doctrine , worship , and prophaneness h . q. and are we to pray that the kingdom of satan , in both these senses may be destroyed ? a. yes . q. whose kingdom do we pray for ? a. the kingdom of god. q. how manifold is the kingdom of god ? a. twofold : the kingdom of grace , and the kingdom of glory . q. what are we to pray for in reference to the kingdome of grace ? a. that it may be advanced i . q. how is the kingdom of grace advanced ? a. by our selves and others , being brought into it , and kept in it . q. how manifold is the kingdom of grace ? a. twofold , 1. that within , viz. the rule which god hath in the hearts of his people by his word , grace and spirit . rom. 6. 17. ephes. 2. 5 , 6. 2. that without , viz. in an open advancement of the true religion , and pure worship of god in the church k . q. what do we pray for in reference to the kingdom of glory . a. that it may be hastened l . q. what is the kingdom of glory ? a. it is that state of bliss and glory in heaven , wherein the people of god shall dwell with god and christ hereafter for ever . q. can our prayers hasten this ? a. we cannot hasten it till gods appointed time be fully come . q. how then are we said so to do ? a. we are said to hasten it , 1. in our expectations . 2. in our preparations . 3. in our longings . 4. and in our prayers for it . q. 103. what do we pray for in the third petition ? a. in the third petition [ which is , thy will be done on earth as it is in heaven ] we pray that god by his grace would make us able and willing to know , obey , and submit to his will in all things , as the angels do in heaven . explic. q which is the third petition ? a. thy will be done on earth as it is in heaven . q. what is prayed for in this petition ? a. that god would make us able and willing to know , obey , and to submit to gods will m . q. what is it that must make us able and willing to do all this ? a. the grace of god enlightening , and assisting us . q. how ought we to know , obey , and to submit to gods will ? a. in all things . q. what do you mean by gods will , which we ought thus to know , obey and submit to ? a. we are to know and obey the will of gods precept n , and that which he is pleased to require of us ; and to submit to the will of gods providence , or that which he is pleased to do with us , and unto us o . q. after what manner ought we to do this ? a. as the angels p do in heaven . q. and ought we as chearfully , unanimously , and impartially to execute gods commands on earth as the angels do in heaven ? a. yes . q. 104. what do we pray for in the fourth petition ? a. in the fourth petition [ which is , give us this day our daily bread ] we pray that of gods free gift , we may receive a competent portion of the good things of this life , and enjoy his blessing with them . explic. q. which is the fourth petition ? a. give us this day our daily bread . q. what do we pray for in this petition ? a. we pray that we may receive a competent portion of the good things of this life . prov. 30. 8. q. what is meant by a competent portion ? a. such a portion as is sufficient and convenient for us , or suitable to our places and conditions here in this life . q are the things in this life then good in themselves ? a. yes , although not the only , or principal good things . q. how ought we to pray to receive this portion ? a. of gods free gift . iam. 1. 17. q. what else do we pray for to enjoy with them ? a. gods blessing q . q. do not those then that trade and work for outward things , without praying to god for them , take a wrong course to get them , and to have them with a blessing in a covenant way ? a. yes r . q. and is it not sufficient that we have these outward things , unless we have gods blessing with them ? a. no. q. why do we say , give us [ this day ] our daily bread ? a. it is to teach us not to take care for to morrow , and to instruct us that we must pray daily s . q. and why do we pray for bread ? a. it is to teach us to moderate our affections to , and desires after earthly things ; and to be content , if we have but necessaries t . q in what petition do we pray for temporal things ? a. in this fourth petition . q. 105. what do we pray for in the fifth petition ? a. in the fifth petition [ which is , and forgive us our debts as we forgive our debtors ] we pray that god for christ's sake would freely pardon all our sins , which we are the rather encouraged to ask , because by his grace we are enabled from the heart to forgive others . explic. q. which is the fifth petition ? a. forgive us our debts , as we forgive our debtors . q. what do we pray for in this petition ? a. we pray that god would pardon all our sins . psal. 51. 1. q. how do we pray that god would pardon them ? a. we pray that god would pardon them freely of his grace , for the sake and merits of christ. rom. 3. 24. q. why are our sins called debts ? a. because they make us debtors , liable to the wrath , and offended justice of god. q. whence have we encouragement to ask of god the forgiveness of our debts ? a. because we that are infinitely short of his goodness , do yet forgive our debtors . mat. 6. 14. q. how are we enabled to forgive others ? a. by the grace of god only . q. after what manner must we forgive others ? a. from the heart . mat. 18. 35. q. and must we from the heart forgive others their trespasses , as ever we expect that god should forgive us ? a. yes . q. 106. what do we pray for in the s●xth petition ? a. in the sixth petition [ which is , and lead us not into temptation , but deliver us from evil ] we pray that god would either keep us from being tempted to sin , or support and deliver us when we are tempted . explic. q. which is the sixth petition ? a. lead us not into temptation , but deliver us from evil . q. what is prayed for in this petition ? a. divers things ; 1. that god ( if he sees good ) would keep us from being tempted to sin u . q. how many kinds of temptations be there ? a. two , 1. of affliction , which have tendency towards sin , if not sanctified . 2. of enticement unto sin directly ; we pray to be kept from both ( if god sees good . ) q. and what do we pray for in reference to both these temptations ? a. if it please god to suffer us to be tempted either way , then that he would support x us under the affliction , and not suffer us to be taken captives by satan , and led into temptation , to be triumphed over by him at his will y . q. is there any thing more prayed for ? a. we pray that god in his due time would deliver us , when we are tempted : that the affliction may be removed , when it is a burden too great for us to bear , and that he would lead captivity captive , and rescue us out of the hands of satan z . q. 107. what doth the conclusion of the lords prayer teach us ? a. the conclusion of the lords prayer [ which is , for thine is the kingdom , the power , and the glory for ever , amen . ] teacheth to take our encouragement in prayer from god only , and in our prayers to praise him , ascribing kingdom , and power , and glory to him ; and in testimony of our desire , and assurance to be heard , we say amen . explic. q. what is the conclusion of the lords prayer ? a. for thine is the kingdom , and the power , and the glory for ever , amen . q. what doth the conclusion of the lords prayer teach us ? a. it teacheth us to take our encouragement in prayer from god only a . q. is this an encouragement to us in prayer , that the kingdom , or rule , or soveraignty is gods , and therefore he may give us what he pleaseth ? a. yes b . q and that the power is gods , and therefore he can do according to and above all our necessities , let our case be what it will ? a. yes c . q. and that the glory belongs to god , and therefore we are encouraged from the glorious excellencies of his nature to expect , and for the furtherance and promoting of his own honour to desire the fulfilling of our requests ? a. yes d . q. what else doth the conclusion teach us ? a. it teacheth us in our prayers to praise him , or to joyn praises to our prayers , by ascribing kingdom , power and glory to him only . 1 chron. 29. 11 , 12 , 13. q. and is gods kingdom , power and glory then the matter both of gods praise , and of our encouragement ? a. yes . q. is god praised by us in our ascribing all kingdom , power and glory to him , and in extoling his excellencies and prerogatives ? a. yes . 1 tim. 6. 15 , 16. q. how long must we thus glorifie , and praise god ? a. for ever e . q. and why do we say [ amen ] as the conclusion of this and of all our prayers ? a. in testimony of our desire and assurance to be heard . q is that then the meaning of our saying , amen , in the close of our prayers ; so let it be , and so it shall be , as such phrases imply both earnestness in desiring , and confidence of speeding ? a. yes f . the creed . i believe in god the father almighty ▪ maker of heaven and earth : and in iesus christ his only son our lord , who was conceived by the holy ghost , born of the virgin mary , suffered under pontius pilate , was crucified , dead and buried , he descended into * hell , the third day he rose again from the dead , he ascended into heaven , and sitteth on the right hand of god the father almighty , from thence he shall come to judge the quick and the dead : i believe in the holy ghost , the holy catholick church , the communion of saints , the forgiveness of sins , the resurrection of the body , and the life everlasting . amen . the ten commandments . exodus 20. god spake all these words , saying , i am the lord thy god , which have brought thee out of the land of egypt , out of the house of bondage . 1. thou shalt have no other gods before me . 2. thou shalt not make unto thee any graven image , or any likeness of any thing that is in heaven above , or that is in the earth beneath , or that is in the water under the earth : thou shalt not bow down thy self to them , not serve them : for i the lord thy god am a jealous god , visiting the iniquity of the fathers upon the children , unto the third and fourth generation of them that hate me : and shewing mercy unto thousands of them that love me and keep my commandments . 3. thou shalt not take the name of the lord thy god in vain : for the lord will not hold him guiltless that taketh his name in vain . 4. remember the sabbath day to keep it holy : six daies shalt thou labour and do all thy work : but the seventh day is the sabbath of the lord thy god ; in it thou shalt not do any work , thou , nor thy son , nor thy daughter , thy man-servant , nor thy maid-servant , nor thy cattle , nor thy stranger that is within thy gates : for in six daies the lord made heaven and earth , the sea , and all that in them is , and rested the seventh day ; wherefore the lord blessed the sabbath day , and hallowed it . 5. honour thy father and thy mother , that thy daies may be long upon the land which the lord thy god giveth thee . 6. thou shalt not kill . 7. thou shalt not commit adultery . 8. thou shalt not steal . 9. thou shalt not bear false witness against thy neighbour . 10. thou shalt not covet thy neighbours house , thou shalt not covet thy neighbours wife , nor his man-servant , nor his maid-servant , nor his ox , nor his ass , nor any thing that is thy neighbours . the lords prayer . matth. 6. ovr father which art in heaven , hallowed be thy name . thy kingdom come . thy will be done on earth as it is in heaven . give us this day our daily bread . and forgive us our debts as we forgive our debtors . and lead us not into temptation , but deliver us from evil : for thine is the kingdom , and the power , and the glory for ever . amen . acts 8. 30. understandest thou what thou readest ? god avouched israel to be his peculiar people ; in iudah is god known , his name is great in israel . god erected a partition-wall between the jew and the gentile ; but christ took it down , and now in every nation be that feareth god , and worketh righteousness is accepted with him . and this ethiopian eunuch , although of the line of cursed● ham , becomes a believer upon philip's preaching to him jesus . we see how that not many wise men after the flesh , not many mighty , not many noble are called : yet there are some of the most noble , and officers of great honour and trust , whom god is pleased to call over to himself . of this chosen and royal priesthood , whom god called out of darkness into his marvellous light , were david , solomon , ieh●shaphat . you may read david's conquests , 2 sam. 8. and 10. chapters ; solomon's honour , 2 chron. 1. 12. how the realm of iehoshaphat was quiet , for his god gave him rest round about , 2 chron. 17. 6. and 20. 30. and you see of what authority this eunuch was under candace queen of the ethiopians , verse 27. the law is our school-master to bring us unto christ : yea even proselytism it self is here an introduction to such a blessing . philip had a vision , and therein an angel from heaven spake unto him , to go towards the south , unto the way that goeth down from ierusalem to gaza , which is desart ; where he light on the ethiopian eunuch , vers. 26 , 27. and finding him studious of the way of god , reading the evangelical prophet , vers . 28. by prophetick divine efflation , or revelation he is directed to go near to the chariot , and speak to him , vers . 28. the which he did with the greatest readiness , running to the chariot , and there hearing him read esaias the prophet , said to him in the words of the text , vnderstandest thou what thou readest ? which words we may call the deacons serious profitable question to the eunuch with set purpose ( according to the guidance of gods spirit ) to be an interpreter unto him . the division of the words would be more curious than useful . that every sincere serious christian that doth in good earnest look after the salvation of his soul will diligently read the holy scriptures , is here to be supposed , as implied in the godly practice of this eunuch : the doctrinal truth to be insisted upon as more express is this , doct. that we ought not to content our selves with the bare reading of the holy scriptures , but should labour to understand what we read of them . and here you have , 1. the proof of this doctrine . 2. some rules for the better understanding the holy scriptures . 3. the application . 1. this doctrine is proved — 1. by the practice of the church of god in all ages : read neh. 8. 8. and this practice was not abrogated by christ or his apostles , but ratified and confirmed . christ expounded to the two disciples that went to emaus in all the scriptures , the things concerning himself . and you find christ reading the book of esaias the prophet , and expounding that scripture of himself , as that day fulfilled in their ears by his preaching to them . you find the apostle iames alledges this , why they should not require or force them to be circumcised , who from gentiles turned christians ; for acts 15. 21. saith he , moses of old hath in every city them that preach him , being read in the synagogues every sabbath day . as if he had said ▪ nor need we jews to fear that this will bring a contempt upon moses , or our law ; for the contrary appears by the christian practice , even where these proselytes of the gentiles are , there the books of moses , as hath been customary from of old , are still continued among them , to be read aloud in the synagogue every saturday , ( to which the council of laodic●a did after add the reading of a chapter in the new testament ) to signifie their respect to the mosaical law , and their not offering it contempt among the proselytes , though they did not require them to be circumcised : and acts 13. 15 , &c. you may read paul's approbation , continuation , and recommendation of this laudable custom to us by his own practice . and that all nations may be taught our of the holy scriptures the things that are commanded them of christ , he hath promised his special presence with ministers unto the end of the world . now to him that shall question this in our daies , i shall give him the two disciples answer to christ ; art thou only a stranger in ierusalem , and hast not known the things which have been , and are of ordinary practice with us every lords day ? 2. by the command of god , ioh. 5. 39. with prov ▪ 2. 4 , 5. till i come give attendance to reading , to exhortation , to doctrine , i. e. betwixt this and the time of my coming to thee , see thou be diligent in performing thy office in the several parts of it , expounding the scriptures , confirming believers , and admonishing them of any fault or danger , and instructing the ignorant or unbelievers . some few rules for the better understanding , and our more profitable reading the holy scriptures : and these are either antecedent , concomitant , or subsequent . 1. antecedent rules . 1. we must pray and beg of god wisdom to understand the scriptures . we must pray with david , that god would open our eyes , that we may behold wondrous things out of his law. we must pray that god would acquaint us with the mysterie of the gospel ; for if the gospel be hid , it is hid to those that are lost . 2. we must lay aside all vain conceit of our own wisdom , be humble and hearken to god alone , speaking in the scriptur●s . god hath so disposed the way to heaven , that the most ignorant and most humble , not the most illuminate and most proud , shall be most ready to receive and embrace the gospel . and we must account our own wisdom foolishness , that we may know the holy scriptures , which are able to make us wise unto salvation . we must lie low in the fight and sense of our own ignorance , arguing thus with our selves ; have we lived so long , and read the scriptures so often , and know so little of them ! let us thus be wail our ignorance , for the humble god will teach . the rain falls upon the rock , but rests not there , that it may make the valleys fruitful : divine heavenly wisdom will not rest upon a proud heart , but will enrich the lowly with its treasures . we must hearken to god alone , speaking in the scriptures . humanum est errare , there is no infallible judge upon earth . if any man preach any other doctrine unto us , than that we have received from the canonical scriptures , let him be accursed . if pope or council , or pope and general council agreeing together , decree or determine any thing against or besides the holy scriptures ; let god be true , and every man a lyar , in this case we are not to attend to a thus faith a father , or a pope , or council , &c. but to a thus saith the lord. 3. we must go to the scriptures without prejudice . non re●erendus est sensus , sed auferendus ; we must not bring but take our sense from the scriptures ; lest we wrest them to our own destruction . take care no body plunder you , rob you of all that you have , your principles of christian knowledge through philosophy , or by such vain , empty , frothy , pretended knowledge and wisdom which the gnosticks of old talked so much of , taken out of pythagoras ; together with the observances of the mosaical law , and very distant and contrary to christian divinity . 4. we must go to the scriptures with a mind purified by faith and repentance , and in which is the study of piety . we must lay aside all filthiness and superfluity or naughtiness when we go to the waters of life . 5. we must go with reverence and love of the truth . we must go with reverence to the holy scriptures , because of their author and matter . we must go to the scriptures as to the oracles of god and the laws of heaven ; the which we must stand in awe of , and be subject to for conscience sake . we must go with the love of the truth although it be against flesh and blood , and thwart and contradict self and carnal interest in the world . the want of this love of the truth , is given as the reason of that fatal miscarriage of the gnosticks , those carnal christians . 6. we must go to the scriptures with full purpose of heart to do the will of god , ioh. 7. 17. 2 tit. 11. 12. luk. 11. 28. the fear of the lord is a step to wisdom , psal. 111. 10. prov. 1. 7. quia finis scripturae non est nuda scientia , sed praxis . 2. concomitant rules . 1. non est recedendum à litera legis absque summa necessitate . when the words of scripture may , without any incommodity or incongrui●y , be taken properly , and as they sound and lie in the text , they ought to be so taken : neither are they to be infl●cted to metaphors , or other tropes , or improper senses , unless when out of the words taken properly some absurd interpretations should from thence be elicited , aug. hence it follows that they are the best interpreters , who most promptly and apertly manifest the native and genuine sense . in which part without boasting it may be said that the protestants exceed the papists ▪ and carry away the palm : because their interpreters are wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as occumenius saith in eph. 5. to evert the propriety of speech , and to turn all things into the uncertain conjectures of allegories . that what epiphanius in nicolaitis said of origen , we may say of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , allegorice explic●t quicquid potest ; he allegorized whatsoever he could . indeed it is said that he interpreted literally matthew 19. 12. and in the same sense became an eunuch himself : and so the papists in like manner interpret mostly in the allegorie , excepting that known place , this is my body , with a far greater and more dangerous mistake than that of origen's , of that kind of eunuchs . but this head is too general to be laid down without some necessary cautions : take these few , 1. augustini regula tenenda est , lib. 3. de doctrina christiana , cap. 5 , 10 , and 11. cavendum est nè figuratam locutionem ad literam accipiamus : & vice versa , nè locutio propria in figuratum sensum torqueatur . let 's take heed of taking figures literally , and of wresting the proper sense into figures . 2. it is to be supposed that some places of scripture are true , both in the type and antitype , both in the literal and mystical sense . and , verba sacrae scripturae sunt praegnantia , pariunt gemellos & sensum geminum admittunt . the words of s●cred writ are pregnant with matter , very fruitful , and sometimes bear twins and admit a double sense : and 't is an unerring rule in divinity ; scripture is alwaies to be expounded in the largest sense ; unless there be in or about the text some particular restriction to limit it ; and thus those words , let another take his office , are true both of doeg and iudas . 3. it is to be observed , that in prophecies some particulars agree to the type , and not to the truth ; some to the truth , and not to the type ; or to the type in one sense , to the truth in another . take this head because somewhat large in its particular branches . 1. some particulars agree to the type and not to the truth . psal. 40. 12. 2. some to the truth , and not to the type . psal. 16. 10. with acts 2. 29. and 13. 35 , 36 , 37. 3. or to the type in one sense , and to the truth in another . so in those psalms wherein david is a type of christ : as psal. 2. and 16. and 22. and those in which solomon ; as psal . 45. and 72. some things are spoken that must of necessity be understood of them in one notion ; of christ in another . of pharaoh's daughter espoused to solomon ; and the church to christ ; the one typified by the other , psal. 45. the same may be said . gatak . in isa. 42. but how may we know when we are to interpret in the literal , and when in the mystical sense ? these three rules will in some measure direct us . 1. the first is augustines golden rule , si praeceptiva locutio est aut flagitium aut facinus vetans , &c. if it be a precept forbidding any lewdness , or commanding something profitable or beneficial , there is no figure in the words , take , eat , this do in remembrance of me . this do ye , as oft as ye drink it , in remembrance of me . indeed , this is my body , &c. cannot be taken in the literal sense , for the reasons to be mentioned afterwards ; but take , eat , &c. because a preceptive speech , and commanding a necessary profitable duty , and i am afraid a much neglected duty too , we are not to suppose a figure in the words . if there be sins of * omission , as without controversie there are ; then those who have not communicated in this ordinance , or not frequently , cannot but be found guilty of a dangerous sinful neglect . nothing but ignorance and phanaticism in the most proper and literal sense can turn this divine precept into an allegory . some are so fond as to think that this precept imports no more than feeding upon christ out of and in contempt of this sacrament : such self-conceited gnosticks cannot rationally expect the churches welcom , eat o friends , drink , yea drink abundantly , o beloved . and if ever such spiritualists were really fed by christ , they were no doubt better fed than taught . but if any man seem to be contentious , we have not so learned christ , neither the churches of god. 2. when the text taken properly affords a fit sense , nor doth ought appear in the context , or other places collated that may cross it , it is not safe running into metaphorical senses . and thus we understand those buyers and sellers , whom our saviour cast out of the t●mple , mat. 21. 12. in the letter , and not in the allegory ; although some novellists of our times , giving way to their own luxuriant fancies , have turned this , and all the history of the gospel into a mysterie , or rather a groundless conceit of their own brains . 3. indeed when the words taken in the letter are absurd and contradictory to sense and reason , we must of necessity apply our selves to the figurate sense . and surely he is bruitish and hath not the understanding of a man , that will interpret against all sense and reason . reason doth not contradict sense , nor faith reason , but only correct them when they exercise themselves in great matters , and in things too high for them , and beyond their sphear : and 't is fit that sense should give place to reason , and reason to faith ; as it did in abraham's case , who , rom 4. 18. [ against hope , or rather beyond hope ] ( as the words may be better rendred ) i. e. above all causes , arguments and appearances of natural hope , such as reason and humane understanding could afford or reach to [ believed in hope ] i. e. in hope grounded upon the truth and power of god. for although there be in scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some things hard to be understood , yet there is nothing in it repugnant to right reason . although in this life and imperfect state , we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , through a glass darkly , and do know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but in part ; and , quoad nos , there may not alwaies be ratio rei ( ●creditae ) yet there is alwaies ratio credendi ; because infinite wisdom cannot be deceived , and infinite goodness will not deceive . and according to the forementioned rules , we may be satisfied against the papists literal interpretation of that known place , this is my body . 1. because the letter is contrary and repugnant to our senses ; which the scripture it self intimates to be of infallible certainty . 2. it is absurd and contradictive of right reason . 3. there appears much in the context to cross it , nothing at all to countenance it . 4. because other places collated , expresly thwart and contradict it . 2. rule . let the fuller scripture make out the shorter . we must compare the shorter place with the larger , i. e. the place that speaks but briefly of a thing , with some other that speaks of it more at large , common observation tells us , that 't is not the right method to read abstracts first ; because though they be fuller of matter , they are fuller likewise of obscurity . and sometimes that of the learned bacon proves true , that epitomes are the corruptions and moths of histories . epitomes give us the substance of a matter ; but full narratives must clear it up to us , with all its due circumstances . a compendium gives us the quintessence ; vertue , force and spirit of a thing ; but the history at large is necessary to the right understanding of it . 3. let the clearer scripture clear the obscurer . we must compare the obscurer with the clearer , i. e. if any place occur which is more obscure , but elsewhere propounded to us in words that are more clear ; we must have recourse to it to clucid●te the ●ormer . we must compare moses with the prophets : of all the prophets esaias speaks most clearly , who is therefore stiled the evangelical prophet , and seems rather to write the history than the prophecie of christ. we must compare the old testament with the new : in the n●w testament the book of the revelations is deemed ( by those interpreters that are wise unto sobriety , and not above what is written ) to stand in most need of interpretation by the other written revelations . the sacred scriptures are written very much historically ; the doctrines being interspersed with the history . some eyangelists speak more clearly than others ; some most clearly of one part of the history of christ , some of another ; that all of them collated ( without conspiring together by a contrived design ) might give us the compleat history of christ. that you may see the usefulness of this rule , consult ioh. 16. 16 , 17 , 18. with 28 , 29 verses compared together . 4. let that scripture determine the point that intends it . you must compare scripture with scripture , and you must compare them aright ; compare the place that speaks , ex casu , occasionally of a matter , with some other , where it is the main design of the place . this rule is to be attended unto in the exposition of parables : for , if we be strict observers of all by-passages in them ; instead of milk , we shall wring till blood cometh . we must remember that allegories must not be strained too much , and that similitudes a●swer not in all lines , but in the chiefest . read for this purpose luke 16. 5. out of the scope and intention of the writer is often collected the sense of his words . and the scope of the writer may be guessed at by the following circumstances , viz. quorsum , quibus , contra quos , quae , ex cujus personâ ; why , to whom , against whom or what , of whose p●rson , he writes , which last circumstance clears most passages , relating to the eunuchs q●estion . 6. compare antecedents and consequents in the place , whose sense is dubious , and it will much conduce to the right understanding of it . where there is not light enough in the text , there may be a light shining round about it , in the context , to enlighten it . 7. negatives are more extensive than affirmatives . affirmativa non valent ubique ad semper , negativa ubique ; or thus , affi●mativa valent semper , negativa ad semper . when god saith , pray ; it is alwaies true , while in this prob●tionsta●e , that we must pray ; but it is not true that we must pray alwaies , i. ● . do nothing but pray : but when 't is said , thou shalt , not kill , &c. this is our duty at all times , there is no time wherein 't is lawful to kill , commit adultery , &c. 8. let an exception straiten and narrow a general rule . exceptio firmat regulam in non exceptis , terminum praescribit in exceptis . an exception confirms the rule in things not excepted , and bounds it against the rest . 9. non est distinguendum , ubi lex non distingui● . we must not distinguish where the law doth not warrant it . in christ iesus neither circumcision availeth any thing , nor uncircumcision , but a new creature . if this rule be attended unto , we shall easily understand how nice the distinctions of conformity and non-conformity are , and how unavailable either of them will be in attaining salvation for us without a reformed life . 10. we must carefully distinguish of the scripture , which speaks of the growth of the church , from that which speaks of the infancy of it . and thus , as for the discipline of the church of england , our english reformers considered what it was in the purest times of the first good christ an emperours , when the church was in its growth : for the times of persecution in the infancy of the church ( before temporal princes embraced the christian faith ) as they were most excellent times for doctrine and manners ; so very unproper and unfit for a pattern or example of outward government and policy . and doubtless , that government is most excellent , both in the community as christian , and in the special notion as reformed , that keepeth the middle way between the pomp of superstitious tyranny , and the meanness of phanatick anarchy : and this can be nothing else , but a w●●l regulated moderate episcopacy , according to this rule . 11. that which the scripture holds forth at all times , must not be prejudiced by what may take in one particular case : although , necessitas est jus temporis , necessity be a law in its time . this is a rule at all times , borrow and pay again : this must not be prejudiced by that of the israelites borrowing of the egyptians . this must not determine , ehud destroyed eglon , therefore thou shalt kill , because 't is not safe arguing from particulars to general duties . 12. out of the tradition and interpretation of the truly catholick church , out of the consent of the fathers ; and of these , either of many or of few of them when eminent for sanctity or learning ; out of the unanimous conspiration of doctors and interpreters , the true and literal sense of holy writ may be often cleared up unto us . by universal tradition is meant , quod ab omnibus , quod ubique , quod semper receptum fuit . what all the churches of christ in all places , have ever successively received , that is universal tradition ; and he is no true catholick that doth not receive it . where there is a catholick consent and harmony to bear witness to any interpretation , and that sense is universally and solemnly accepted ; as it will seem a wilful errour to d●p●rt from it , and to choose solitary and dangerous by-paths , where the open road is so free and safe ; so what can be expected in such singularity , but many absurdities , and implications , and violences offered to the word and truth ? 13. we must interpret according to the analogy of faith. we must hold fast the form of sound words . examine the interpretations of the holy scriptures by those three forms , the creed , the ten commandments , and the lords prayer . mistake not , you are not to examine the scriptures by any thing else , nor the sense of them neither by any creed farther than it contains it self within the very terms verbal or real of the holy scriptures themselves . but as the creed contains it self within such terms , we are to hold it fast as a form of sound words . and as by the ten commandments , we may discern what are the words of god , and what are the commandment of men ; and by the lords prayer , what petitions we are to put up to god , and what prayers we are to say amen to : so by the creed we may know what doctrines are of god , and what of men : and let what will be pretended , if any man teach otherwise , and consent not to these wholesom words ; he is proud , knowing nothing , he is of a corrupt mind , and r●probate concerning the faith. i shall conclude this head in the words of judicious mr. calvin , expertus pridem sum , & quidem saepius , quicunque de verbis pertinacius litigant , fovere occultum virus ; ut magis expediat eos ultro prov●care quàm in eorum gratiam obscurius loqui : a●d the liberty of not using the very words of scripture on some occasions , hath ever been accounted lawful in the church of christ ; and is at some times very necessary for the obviating of growing heresies . where all these helps are either wanting , or do not avail us , as to some particulars and single clauses , not so necessary to be known ; the hebrew and greek idiotisms ( elegancies or proprieties ) may possibly guide us to the true and genuine sense and interpretation . 3. subsequent rules . 1. we must pray again . orationi lectio , lectioni succedat oratio . we must pray and read , read and pray again . 2. we must medi●a●e upon the scriptures we have read and understood , and that sometimes will lead us into the true meaning of those which in our course of reading we understand not : for scripture will give light to scripture . 3. we must both before and after our reading the holy scriptures , get the guidance of gods holy spirit . methinks i hear god saying to each of you that are much in reading the ●o●y ●criptures , vnderstand you what you read ? and you again saying to god , how can we , except thy holy spirit guide us ! ask my beloved in our lord iesus christ , and it shall be given , luk. 11. 9 , 13. suffer the word of exhortation ; you that are much in reading the holy scriptures ; content not your selves with bare reading , but in the use of all attainable means endeavour to understand what you read of them . to perswade hereunto take these two motives . 1. the bare reading of the holy scriptures will be unprofitable to you . it will be to you as he that speaketh in an unknown tongue , whom none of you understandeth ; or as he that speaketh into the air , whose speech is unfruitful . indeed the scripture is the water of life , but to you the fountain is sealed . it is as the garden of the lord ; but behold cherubims , and a flaming sword , which turneth every way , to keep the way of the tree of life . you are kept out of this garden , while you are kept ignorant of the true sense and meaning of the scripture , which is as the soul and life of it . it is a vision , but the vision becometh to you as the words of a book that is sealed , which men deliver to one that is learned , saying , read this i pray thee ; and he saith , i cannot , for it is sealed . by what hath in brief been said , you see that the bare unintelligent reading of the holy scriptures themselves , is in this like a a graven image which we are sure is profitable for nothing . 2. but contrariwise , if you understand what you read , the scripture of all writings , will be the most profi●able unto you , 2 tim. 3. 16. 't is by way of eminency called the scripture , as the original first writing , as the hand-writing of god. it is in genere materiae , sufficient to save our souls . it is as that tree mentioned , rev. 22. 2. which bare twelve manner , and yielded her fruit every moneth ; and the leaves of the tree were for the healing of the nation● . there is more weight in one sentence of scripture than in all orations , declamations , poets , satyrs , and philosophick invectives . it was a wise observation of scaliger , that some passages in plato are wiser than their authour , and many excellent conceits are recollected from homer and aristotle they never dreamed of : but in the word of god it is quite contrary , for after all the recollections that have been made by the most acute sages of the world ; we must say with the queen of sheba in another case , the one half hath not been told us . i shall therefore conclude this exhortation and discourse in the words of holy and learned baxter , as you love your comfort , your faith , your hope , your safety , your innocency , your souls , your christ , your everlasting rest ; love , reverence , read , search , study , obey , and stick close to the scriptures . finis . notes, typically marginal, from the original text notes for div a64986-e130 2 cor. 5. 10 psal. 51. 1 , 5 mat. 21. 15. levit. 14. 41 , &c. gen. 17. gen. 22 notes for div a64986-e1350 a hos. 10. 1. isa. 5. 2. b ps. 4. 6 , 7. 1 joh. 2. 15 , 16. c prov. 16. 4. rom. 11. 36. d 1 cor. 10. 31. e psa. 73. 24 , 25 , 26. f 1 joh. 1. 3. g ps. 50. 23. and 25. 14. h 1 cor. 13. 12. luk. 13. 28. i 1 thes. 4. 11 , 12. 1 tim. 5. 8. prov. 30. 8. ps. 144. 15. prov. 3. 8. deu. 12. 19. and 14. 27 , 29. with mal. 3. 8. k joh. 11. 4. ps. 144. 15. l deut. 30. 19 , 20. isa. 55. 3. with joh. 17. 3. m psal. 119. 16 , 17. neh. 8. 8. 2 tim. 4. 2. act. 11. 19. 2 pet. 1. 18 , 19. and 1. 1. 25. mat. 7. 13. act 13. 44. 1 joh. 1. 3. n gal. 6. 16. o eph. 2. 20. p 2 tim. 3. 15. q gen. 3. 15. and 12. 3. and 49. 10. dan. 9. 24. r 2 kings 13. 2. with 23 16. isa. 45. 1. jer. 25. 12. and 29. 10. with ezr. 1. s 1 per. 1. 12. t 1 cor. 2. 7 , 10. eph. 3. 4 , 5. col. 1. 25 , 26. u deut. 4. 5 , 6 , 7 , 8. a rom. 15. 18 , 19. 1 cor. 14. 18 , 22. acts 2. 42 , 43. and 4. 30 , 33. and 5. 12 , 14. and 6. 7 , 8. and 7. 36 , 37 , 38. and 8. 6 , 12 , 13 , 14 and 13. 11 , 12. and 14. 3. and 15. 12 and 19. 10 , 11. mark 16. 17 , 18 , 20. with heb. 2. 3 , 4. b act. 2. 41. and 4. 4. with matth. 28. 19 , 20. c rom. 1. 21. d heb. 11. 3. psal. 19. 1 , 7. and 73 2 , 3 , 12 , — 18. and 36. 5 , 6. e psal. 119. 98. 99 , 100. act. 24. 14. f joh. 13. 13. matth. 23. 9 , 10. g jam. 4. 12. h rev. 22. 18 , 19. i psal. 19. 7. joh. 5. 39. with 17. 3. 17. 2 tim. 3. 15 , 16 , 17. psal. 119. 96 joh. 20 ▪ 31. k joh. 4. 39 , 41 , 42. l 2 tim. 1. 13. m luke 17. 10. n acts 20. 27. and 24. 14. o deut. 12. 32. rev. 22. 18. p gal. 1. 9 q mat. 15. 9. r ex. 3. 14. joh. 4. 24. s luk. 24. 39. t heb. 1. 13 , 14. eccl. 12. 7. u job 11. 7 , 8 , 9. psal. 139. 7 , — 14. w ps. 90. 2. x psa. 102. 27. mal. 3. 6. jam. 1. 17. y job 4. 18 , 19. heb. 1. 10. job 8. 9. psal. 102. 25 , 26. aug. enchir . c. 18. z ps. 147. 5 ▪ rom. 16. ●7 . a 1 tim. 6. 15. b rev. 4. 8 and 15. 4 1 sam. 2. 2. job 6. 10. ps. 71. 22. prov. 9. 10. c psa. 7. 9. d psa. 119. 68. e exod. 34. 6. f heb. 6. 18. and 10. 23. with 3. 11. and zach. 1. 6. g psal. 8. 5. wi●h heb. 2. 7. psal. 86. 8. and 138 1. and 97. 7. h ex. 22. 28. psal. 82. 1 , 2 , 6 , 7. joh. 10. 34 , 35 , 36. i 2 cor. 4. 4. 1 sam. 28. 13. k phi. 3. 19. l psa. 96. 5. ex. 12. 12. 2 chro. 7. 19. and 32. 13. m deu. 6. 4. 1 cor. 8. 5 , 6. n deut. 10. 10. o psal. 115. 4 , 5 , 6 , 7. hab. 2. 19. 1 thes. 2. 9. p jer. 4. 2. deu. 32. 40. with heb. 6. 13. and rev. 10. 5 , 6. acts 17. 25 , 28. q gal. 4. 8. r rom. 2. 15. gen. 4. 7 , 13. with eccl. 9. 7. and matth. 27. 4 , 5. acts 5. 41. and 16. 25. with 24 25. rom. 2. 5 , — 13. s 1 cor. 14. 24 , 25. with 2 kings 6. 11 , 12. rom. 8. 27. psal. 7. 9. t rom. 1. 16. with eph. 1. 19 , 20 , 21. joh. 10. 37 , 38. u rom. 1. 20. w heb. 11. 27. x heb. 1. 2 , 3. joh. 14. 8 , 9. and 1. 18. y mat. 28. 19. 2 cor. 13. 14. z heb. 1. 5. a joh 1. 14 , 18. b j●h . 14. 16 , 17. and 15. 26. c 1 tim. 2. 5. d job 9. 33. e 1 cor. 8. 6. f rom. 3. 24. col. 1. 13 , 14. 1 tim. 2. 5 , 6. g joh. 3 ▪ 5. 1 co● . 6. 11. and 12. 11. 2 thes. 2. 13. h isa. 44. 6 , 7. i joh. 13. 3. k joh. 14. 16 , 17. and 15. 26. rom. 8. 9. l 1 cor. 8. 6 , heb. 1. 2. joh. 1. 2 , 3. gen. 1. 2. job 26. 13. m gen. 19. 24. joh. 5. 17 , 23. and 16. 13 , 14 , 15. matth. 12. 28. n joh. 14. 16 , 17. and 15. 26. 1 cor. 12. 11. o 1 joh. 5. 7. p joh. 10. 30. phil. 2. 6. acts 5. 3 , 4. and mat. 1. 20. luk. 1. 32 , 35. with mark 5. 7. psal. 18. 13. and 29. 3. x eph 1. 11. y eph. 1. 12. z rev. 4. 11. dan. 4 ▪ 35 , 37. a gen. 1. 1. b heb. 11. 3. c gen. 1. 1. d prov. 8. 22 , 23. e exod. 20 ▪ 11. f gen. 1. 31. g rev. 4. 11. rom. 11. 36. h gen. 1. 28. i psal. 67. 4. dan. 4 ▪ 34 , 35 , 37. k heb. 11. 3. l isa. 28. 29. m psa. 66. 7. heb. 1. 3. n ma● . 10. 29 , 30. o lev. 18 ▪ 5. eze. 20. 11. rom. 10. 5. gal. 3. 12. mat. 19. 17 p act. 16. 31. mark 16. 15 , 16. rom. 10. 6 , 9. gal. 3. 6 , 8 , 11. heb. 10. 38 , 39. q gen. 1. 27. eccl. 7. 29. r gen. 2. 17. s eccl. 7. 29. t psal. u 1 joh. 3. 4. w rom. 3. 23. x gen ▪ 3. 6. y rom. 5. 19. z rom. 3. 9. a 1 cor. 15. 22. b rom. 5. 12. c rom. 3. 9. d rom. 3. 2 , 3. eccl. 7. 29. e psal. 51. 5. job 14. 4. f rom. 5. 6. g rom. 8. 7. h gen. 6. 5 ▪ i acts. 17. 26. k job 14. 4. psal. 51. 5. l jam. 1. 15. m ephes. 2 ▪ 2 , 3. mat. 15. 19 , 20. n cen. 3. 8 , 24. o 2 cor. 13. 14. p eph. 2 ▪ 3. q gal. 3. 10. r lam. 3. 39. gen. 47. 9. job ▪ 5. 7. s rom ▪ 6. 23 t mat. 25. 41. jude ver . 7. rev. 20. 14 , 15. u rom. 8. 33. w 2 thes. 2. 13. x eph ▪ 1. 5. rom. 9. 18. y eph. 1. 4. z rom. 5. 15. a jer. 31. 31. b gen. 2. 17. c deut. 27. 26. d rom. 8. 1. e ps. 34. 19. 1 cor. 15. 19. psal. 89. 30 , 31 , 32 , 33. f rom. 6. 23. g rev. 20. 6. h 2 thes. 1. 8 , 9. i joh. 3. 18. 36. rev. 20. 14 , 15. k acts 13. 46. l joh. 3. 16 m lam. 3. 33 n ro. 6. 23. o joh. 5. 14● p mal. 3. 16. q mat. 11. 30. r joh. 11. 26. s lam. 3. 39. mich. 7. 9. rom. 5. 21. 15. 22. rom. 8. 1 , 2. 1 cor. 11. 30 , 32. t 1 joh. 5. 11 , 12. joh. 3. 16. heb. 8. 10. u joh. 6. 37. w joh. 3. 16. x 1 pet. 1. 18 , 19. 1 tim. 2. 6. eph. 4. 8. col. 1. 20. y joh. 6. 37. z 1 tim. 2. 5. a acts 10. 36 b mat. 1. 21. c luke 2. 26. acts 10. 38. d luk. 4. 18. john 3. 34. acts 3. 22. e act. 4. 27. heb. 5. 4 , — 11. f heb. 1. 8 , 9. g joh. 1. 14. col. 2. 9. mat. 26 ▪ 63 , 64 h joh. 1. 18. and 5. 17 , 18 , 23. and 10. 30 i joh. 1. 14 gal. 4. 4 k heb. 10 5 , 6 , 7. and 2. 16 l mat. 1. 23 rom. 9. 5 acts 20. 28 m joh. 1. 1 with v. 14 1 joh. 5. 20 n eph. 4. 10 joh. 6. 62 o isa. 9. 6 rom. 9. 5 p heb. 7. 3 , 24 q heb. 2. 14 r mat. 26. 38 luk. 23. 46 s luk. 1. 31 , 35 heb. 7. 26 t acts 3. 22 , 23 u heb. 9. 5 , 6 w psal. 2 6 x joh. 1. 18 y prov. 1. 23 isa. 59. 21 joh. 14. 25 , 26 z 1 cor. 2 12 , 13 , 14 a acts 13. 26 b heb. 7. 27 c heb. 9. 13 , 14 d heb. 9. 22 e heb. 2. 17 ▪ f heb. 7. 25 g ps. 110. 3 h isa. 33. 22. k joh. 1. 49 mat. 21. 5● l 1 cor. 15. 25. m 1 cor. 15. 26 ▪ n rom. 6. 14 and 8. 37 o 1 cor. 15. 25 , 55 , 56 , 57 p luk. 1. 48 , 52 , 53. and 2. 7 q gal. 4. 4 r mat. 4. 2 s joh. 9. 28 psal. 69. 21 t joh. 4 6 u mat. 8. 20 w psa. 22 6 mark 9. 12 isa. 5● . 3. luke 23. 11 , 35 , 36 mat. 27. 28 , 32 , 39 , 45 x mat. 26. 39. and 27. 46 y mat. 27. 50 z phil. 2. 7 , 8 g●l . 3. 13 a 1 cor. 15. 4 b mat. 14. 40 c 1 cor. 15. 20 d 1 cor. 15. 4 e joh. 20. 25 , 27 f acts 13. 37 g rom. 6 9 h 1 cor. 15 20 , 21. i luk 24. 51 k acts 1 ▪ 3 l heb. 6. 19 , 20 luk. 16. 22 m mark 16 19 eph. 1. 20 , 21 n 1 kings 2. 19 o acts 1. 11 2 thes. 1. 7 and 1. 4. 16 matth. 25. 31 , 32 p joh. 12. 48 q eph. 1. 7 heb. 9. 1● r tit. 3. 5 s psa. 110 ▪ 3 joh. 6. 37 t rom. 10. 19 u eph. 3. 17 w 1 cor. 6. 17 x 1 cor. 1. 9 y mat. 22. 14 joh. 5. 40 prov. 1. 24 , 25 z 2 thes. 2. 13 , 14 a acts 2. 36 , 37 b ephes. ● . 1 , 2 , 3 c 2 cor. 4. 6 d mat. 9. 12 , 13 phil. 3. 7 , 8 , 9 e eze. 36. 26 f eph. 2. 1 g joh. 6. 44 , 45 eph. 1. 19 , 20 h acts 9. 6 i rom. 8. 30 k eph. 1. 5 l jude 1 1 cor. 1. 30 m rom. 8. 33 n rom. 3. 24 o eph. 1. 6 , 7 p rom. 5. 19 q 2 cor. 5. 21 r rom. 5. 1 s rom. 3. 28 t phil. 3. 9 u rom. 16. 26 1. how free-grace justifieth . w joh. 3. 16 rom. 3. 24 2. how christs satisfaction . x rom. 8. 33 , 34 ▪ y 2 cor. 5. 21 z acts 20. 21 a heb. 7. 26 , 27 b john 9. 24 , 25 phil. 2. 6 , 7 3 how the gospel . c rom. 3. 27 d joh. 3. 18 4. how faith. 5. how god. e rom. 8. 16 , 17 ▪ eph. 4. 30 f 1 joh. 3. 1 g eph. 2. 3 , 19 2 cor. 6. 18 rom. 8. 17 h pi. 121. 7 i psa. 34. 10 and 84. 11 k heb. 12. 6 l 1 joh 5. 14 , 15 m rom. 8. 17 n lev. 20. 8 o 1 cor. 6 11 p ezek. 36. 25 , 26 q 1 thes● 5. 23. 1 tim. 3. 9 heb. 9. 14 rom. 6. 19 r eph. 4. 24 col. 3. 10 s rom. 6. 11 t rom. 6. 11 u job 17. 9 w rom. 8. 33 , 34 x 2 cor. 5. 17 y rom. 8. 38 , 39 z 1 joh. 3. 21 a rom. 8. 16 luke 10. 20 b prov. 4. 18 john 15. 5 c rom. 8. 30 john 6. 37 ro. 11. 29 john 13. 1 d john 10. 28 , 29 , 30 1 pet. 1. 5 e heb 10 23 2 cor. 1. 20 nū . 23. 19 heb. 6. 17 , 18 isa. 54. 8 , 9 , 10 & 55. 3. 11 f heb. 7. 24 , 25 joh. 11. 42 g 1 joh. 3. 9 1 pet. 1. 9 and 3. 4 h●b . 6. 16 1 john 5. 4 tit. 2. 11 1 pet. 1. 23 , 24 , 25 h 1 joh. 2. 19 i heb. 12. 23 2 cor. 5. 1 , 6 k 1 joh. 1. 8 * phil. 1. 23 luke 23. 42 , 43 l mat. 22 ▪ 33 1 cor. 6. 15 m 1 thes. 4. 14 isa. 57. 2 1 thes. 4. 16 job 19. 25 , 26 , 27 dan. 12 , 2 n 1 thes. 4. 16 john 5. 28 , 29 o mark 12. 24 p job 19. 26 , 27 q 1 cor. 5. 43 phil. 3. 21 r mat. 10. 32 s mat. 10. 32 luke 12. 8 2 cor. 5. 10 t 1 joh 3. 2 1 cor. 13. 12 1 thes 4. 17 u deut. 29. 29 acts 1 6 , 7 mich. 6. 8 w acts 1. 7 mat. 24. 36 x acts 2. 23 , 36 , 37 , 38 y rom. 9. 19 z 1 kings 11. 31 , 35 with 2 chron. 13. 5 , 6 , 7 , &c. a acts 15. 10 b psal. 40. 6 and 51. 16 isa. 1. 11 , 12 c ezek. 20 25 heb. 7. 11 , 19 d rom. 2. 14 , 15 e mark 12. 30 , 31 f deut. 4. 13 exod. 20. 17. g rev. 4. 11 psa. 100. 2 , ● jer. 10. 7 h exod 4. 22 , 23 john 8. 34 , 36 deu. 10. 22 and 11. 1 1 cor. 6. 20 luke 1. 74 , 75 i 1 chron. 28. 9 k prov. 3. ● l 1 kings 18. 39 jer. 10. 10 m psa. 48. 14 deu. 26. ●7 mat. 4. 10 n joh. 4 24 isa. 26. 4 deut. 6. 13 and 10. 12 psal. 73. 25 isa. 26. 38 , 9 1 sam 15. 22 o 1 cor. 6. 20 psal. 95. 6 p ps. 55. 17 and 32. 6 p●al . 50. 14 , 15 23. and 51. 18 , 19 q psal. 14. 1 eph. 2. 12 r gal. 4. 8 s rom. 1. 21 , 23 t ps. 81. 8 , 9 , 10 , 11 u rom. 1. 25 w rev. 22. 8 , 9 x col. 3. 5 y heb. 4. 13 jer. 23. 24 psal. 147. 5 z psal. 44. 20 , 21 isa. 42. 8 a 1 tim. 2. 1. luk. 1. 9 , 10 , 13. phil. 4. 6. ephes. 5. 20. matth. 21. 13. luk. 2. 37. b ier. 10. 25. acts 10. 2. c matth. 6 6. a mat. 15. 9 deut. 12. 32 b isa. 45. 20 exod. 32. 4 , 5 deut. 4. 15 , — 19 with 32. 5 , 17 , 21 c joh. 118 and 4. 25 1 cor. 7. 10 d col. 2. 20 , 21 , 22 , 23 e eccl. 7. 16 , 17 mat. 15. 3 , 6 , 7 col. 2. 20 , 21 , 22 , 23 f cor. 18. 8 col. 2. 20 , 21 1 tim. 4. 4 , 5 gal. 4. 9 , 10 , 11 p●o. 30. 5 , 6 mat. 28. 19 , 20 g joh. 2. 17 & 4. 22 , 23 h he. 10. 25 i luke 7. 30 mat. 23. 13 1 thes. 2. 16 acts 13. 44 , 45 k ps. 95. 2 , 3 l ps. 95. 6 , 7 and 106. 19. — 22 & 45. 10 , 11 m exod. 34. 14 n ezek. 18. 14 , 15 , 16 , 17 o ezek. 18. 24 , 25 ma● . 23. 31 , — 37 p deut. 6. 4 q exod. 3. 13 , 14 r psa. 83. 18 exod. 6. 3 s psal. 68. 4 t isa. 1. 9 u isa. 60. 14 w exod. 3. 6 x isa. 40. 28 y job 7. 20 z 1 tim 6. 15 a jer. 10. 7 b rev. 15. 3 c 2 cor. 1. 3 , 4 psal. 68 20 luke 1. 47 d psal. 65 2 e jer. 23. 24 ps. 139. 7 , 8 f 1 tim. 1. 17 psal. 90. 2 isa. 40 ▪ 28 g mal. 3. 6 ps. 102. 26 , 27 h gen 17. 1 1 tim. 6. 15 i rom 16. 27 k mat. 19. 17 exo. 34. 6 , 7 l psa. 77. 13 and 49. 2 m ps. 141 2 n rom. 10. 15 mat. 28. 19 mark 16. 15 , 16 act. 2. 38. 41 o rom. 10. 17 isa. 55. 3 p 1 cor. 11. 24 , 25 q heb. 2. 1 , — 5. r exod. 20. 11. psal. 19. 1. and 9. 16. 1 chron. 16. 12. job 37. 14 , 16. acts 14. 17. and 17. 28. s levit. 11. 44. psal. 93. 5. and 99. 5. and 22. 3. and 103. 1. exod. 15. 11. t jer. 5. 22. psal. 2. 11. and 89. 7. isa. 59. 19. heb. 12. 28. t lev. 19. 12 prov. 30. 9 deu. 32. 18 2 kings 19. 22 , 23 acts 19. 13 , 16 mat. 6. 5 , 7 and 23. 14 isa. 1. 13 , 16 and 53. 1 psal. 81. 11 ezek. 33. 31 , 32 , 33 u lev. 19. 12 w lev. 18. 21 jer. 14 ▪ 22 psal. 31. 6 deut. 32. 21 1 kings 16. 26 jer. 2. 5 , 6 and 8. 19 and 10. 14 , 15 x mat. 14. 7 , 8 y jam. 5. 12 mat. 5. 34 , 35 , 36 and 23. 19 , 20 , 21 , 22 z lev. 19. 12 jam. 5. 12 a jam. 5. 12 mat. 5. 34 , 35 and 23. 19 , 20 , 21 , 22 b act. 19. 13 c 1 sam 14. 24 , 28 , 29 d a●d ver● . 44 45 mat 26 74 e 1 sam 17. 43 f psal. 16. 4 g isa. 37. 4. 10 , 11 , 12 2 kings 19. 22 , 23 , 24 h exod. 22. 28 jude ver . 8 i 1 sam. 17. 45 k ps. 29. 1 , 2 mal. 1. 6 psal. 111. 9 isa. 8. 13 psal. 2. 11 exo. 1● . 11 rev. 15. 4 psal. 36 1 , ● mat. 5. 37 l rom. 13 4. 1 pet. 2. 13 , 14. m 1 sam. 3. 13. heb. 12. 9 , 10. n deut. 1. 17. 1 sam 3. 13. o 2 sam. 13. 39. and 14. 33. 1 kings 1. 6. prov. 13. 24. and 19. 18. and 23. 13. p acts 20 7 1 cor. 16. 2 rev. 1. 10. q 1 cor. 6. 20 r psal. 92. title 1 , 2 s noh . 13. 15 , 22 jer. 17. 21 , 22 exo. 16. 25 , to the 28 isa. 58. 133 14 t exod. 20. 9 ●ccl . 9. 7 u isa. 66. 23 luk. 4. 16 acts 20. 7 heb. 10. 24 , 25 with 1 cor. 16. 1 , 2 act. 16. 13 , 14 , 15 cant. 3. 1 , — 5 w exod. 20. 10 deut. 6. 6 , — 10 gen. 18. 19 col. 3 , 16 heb. 3. 13 2 tim. 3. 14 , 15 with 1. 5 x mat. 12. 11 , 1● gal 4. 10 , 11 y 1 p●t . 2. 17 z heb. 9. a 1 tim. 5. 4. b luk. 2. 51. col. 3. 20. ephes. 6. 1 , 2. c luk. 14. 26. d lev. 19. 32. e 1 sam. 16. 6 , 7 , 11. 12. f ephes. 6. 5 , &c. tit. 2. 9 , 10. g rom. 13. 1 , 5 , 7. 1 pet. 2. 17. h luk. 10. 16. heb. 13. 17. i ephes. 6. 4 k 1 tim. 4. 12. l 1 tim. 3. 5 m isa. 32. 1 n pet. 5 2 , 3 mat. 20. ● 5 , 26 , 27 o 1 pet. 3. 8 eph. 4. 32 p gen. 13. 8 , 9 phil. 2. 3 eph. 5. 21 rom. 12. 10 q ro. 1. 30 r lev. 19. 32 s esther 1. 18 1 tim. 6. 2 t jude 8. luk. 10. 16 w 1 sam. 25 5 ●12 x ps. 55. 12 , 13 , 14 , 15 y esther 5. 9 , — 14 z mat. 10. 23 a ro , 13. 4 p●al . 101. 6 , 7 , 8 p●ov . 17 15 n●mb . 35. 31 b mat. 5. 21 , 22 eph. 4 26 , 27 c mat. 5. 22 james 1. 2 d eph. 4. 31 1 joh. 3. 15 e rom. 12. 19 mat. 5. 39. 2 sam. 13. 20 — 29. f isa. 1 15 , 16 , 17 psal 12. 5 prov. 14 31 exod. 1 14 and 22. 25 neh. 5 7. 11 james 2. 16 job 29. 13 luke 10. 30. — 33 g esth 6. 13 acts 7. 9 mat. 27. 18 jam. 3. 14 prov. 14. 30 h jud. 16. v. 1 k ● . 21. 3 , 4 heb. 13. 5 mat. 26. 14 , 15 , 16 i 2 sam. 17. 7 , 14 , 23 mat. 27. 3 , 4 , 5 k 1 thes. 4. 4 l gen. 39. 7 , &c. m job 31. 1 ● tim , 2 , 22 n mal. 2. 16 job 31. 1 gen. 39 7 eph. 5. 4 o prov. 3● . 27 gen. 39. 11 , 12 p prov. 23. 31 , 32 , 33 1 cor. 9. 27. q gen. 20. 11 prov. 5. 20 , 21 r ps. 119. 37 with 2 sam. 11. 2 s psa. 119. 9 t prov. 2. 16 , — 21 and 7. 25 and 5. 8 u 1 cor. 7. 9 , 39 w eccl. 11. 9 x job 31. 1 jude v. 8 y col. 3. 5 z col. 3. 5 mat. 5. 28 a eph. 4. 29 and 5. 4 b deut. 22 22 , 23. prov. 6. 32 and 7. 7 , &c. jer. 5. 7 , 8 prov. 5. 20 c ex. 22. 16 gen. 34. 2 d deut. 22. 28 , 29 e deut. 22. 25 f 1 cor. 5. 1 lev. 18. 6 g gen. 4. 23 lev. 18. 18 mal. 2. 15 , 16 1 cor. 6. 16 and 7. 2 mat. 19 4 , 5 , 6 h mat ▪ 5 32 i lev. 18. 22 rom. 1. 26 , 27 k lev. 18. 23 l lev. 18. 19 1 cor. 7. 5 2 sam. 11. 11 heb. 13 4 1 cor. 7. 31 m prov. 23. 30 , &c. gen. 19. 31 , &c. n ezek. 16. 49 , 50 o isa. 3. 16 prov. 7. 10 2 kin. 9. 30 p mar. 6. 22 ▪ ex. 32. 6 , 19 q prov. 5. 8 and 13. 20 r eph 5. 3 , 4 deut 22. 5 1 thes. 4. 7 col. 5. 8 ▪ ezek. 23. 14 , 15 , &c. ro. 13. 13 1 pet. 3. 2 s ro. 12. 17 phil. 2. 4 t prov. 10. 4 , 22 gen. 2. 15 and 4. 2 eph. 4. 28 1 cor. 7. 10 prov. 27. 23 u exod. 23 , 4 , 5 x prov. 3. 3 , 27 eph. 4. 28 mat. 5. 42 deut. 15. 7 , &c. luke 6. 30 , 34 , 35 neh. 5. 8 acts 11. 29 , 30 rom. 12. 8 1 cor. 16. 2 y prov. 31. 11 , 12 , 27 and 28. 24 joh. 12 6 tit. 2. 10 phile. v. 11 z exod. 21. 16 deut. 24. 7 a mat. 6. 25 rev. 18. 13 mat. 16. 26 b wis. 6. 6 c zeph. 3. 3 ezek. 22. 27 mic. 3. 2 , 3 isa. 3. 14 , 15 d 1 kin. 21 and ezek. 22. 12 e 1 kings 21. 7 , &c. prov. 1. 11 , 13 , 14 f prov. 29. 24 g lev. 19. 35 deu 25. 14 rom. 13. 8 mat. 5. 44 , 45 , 46 prov. 14. 21 lev. 19. 9 , 10 deut. 24. 19 tobit 4. 7 , 8 , 9 eccl. 4. 1 luk. 14. 13 m pr● . 30. 8 and 15 6 n pi 112. 5 & 37. 25 , 26 pro. 19 17 mat. 25. 34 , — 41 1 t●m . 6 18 heb. 13. 16 gal. 6. 10 1 cor. 16. 2 and 1 tim. 3. 2 o luk. 14. 33 p mat. 19. 29 mar. 10. 29 , 30 q 1 pet. 3. 16 phil. 4. 8 tit. 2. 8 and 3. 2 3 joh. 12 r eph. 4 25 isa. 63. 8 with 43. 4 s deut. 17. 4 , 6 prov. 14. 5 , 25 t col. 3. 9 psal. 12. 1 , 2 u joh. 18. 20 , 21 mat. 7. 6 x pro. 23. 23 job 13 7 rom. 3. 8 y prov. 19 ▪ 5 and 6. 16 , 17 , 19 1 kings 21. 10 a pro 25. 23 psal. 15. 3 b iev 19. 16 prov. 26 22 c eph. 4. 31 gal. 4. 29 with ge ● . 21. 9 d mat. 7. 1 acts 24. 4 e psal. 56. 5 with ma●k 14. 58 , 59 joh. 2. 19 , 20 , 21 mat. 27. 39 , 40 , &c. n●h . 6. 5 , 6 , 7 , 8 f 2 sam. 12. 14 rom. 2 23 , 24 g heb. 13 5 h phil. 4. 11 i 1 cor. 13. 4 , 5 rom. 12. 15 2 cor. 11. 28 , 29 k 1 kings 21. 3 , 4 esther 5. 11 , 12 , 13 1 cor. 10. 10 with num. 20. 3 , 4 and 21. 5 l gal. 5. 26 psa. 112. 9 , 10 neh. 2. 10 prov. 14. 30 mat. 20. 19 m col● 3. 5 m rom. 3. 9 , &c. n phil. 2. 6 , 7 , 8 o gen. 6. 5 mat. ● 28 and 15. 19 p james 3. 6 , &c. ro. 3. 13 , 14 q ps. 130. 3 rom. 3. 12 , 15 , &c. r rom. 3 9 , 10 , 19 , 23 s jam. 1. 17 1 cor. 4. 7 2 cor. 3. 5 gen. 20. 6 1 chron. 29. 14 ps. 119. 136 t luk. 17. 10 rom. 6. 22 u ma●k 10. 29 , 30 2 cor. 4. 17 , 18 heb. 11 ▪ 25 , 26 x mat. 22. 36 1 sam. 8. 7 , 8 and 2. 25 y heb. 10. 26 with 1 tim. 1. 13 ps. 19. 12 , 13 z luke 12. 47 , 48 a jam. 1. 15 mat. 21. 28 , &c. gen. 20. 3 , &c. b 1 sam. 2. 12 , 13 , 17. with 2 sam. 6 6 , 7 prov. 7. 5 , &c. with gen. 34 1 , &c. 2 sam. 15● 10 , 11 c 2 chron. 28. 22. d isa. 26. 10. psal. 106. 7. e 1 kings 21. 9 , 10. 2 sam. 3. 27. f dan. 8. 24 , 25. iudg. 9. 4 , 5. 2 kings 8. 15. 2 chron. 13. 6 , 8. with 1 kings 12. 28. g hos. 5. 1. psal. 37. 7 , 8. h 2 sam. 12. 7 , 8 , 9. ezek. 8. 11 , 12. mich. 3. 5. rom. 2. 23 , 24 , 25. i 2 sam. 16. 22. and 1. 14 , &c. and 4. 9. &c. 2 chron. 36. 16. k gal. 3. 10 l rom. 6. 23 m joh. 6. 29 1 joh. 3. 23 john 3 26 acts 17. 30 acts 2 38 mat. 3. 2 mark 1. 14 , 15 act. 16. 30 , 31 and 5. 31 and 20. 21 n ezek 36. 37 acts 9. 10 , &c. ro. 10. 13 , 14 , 15 , 17 cant. 3. 1 , — 5 1 cor. 1. 21 acts 8. 22 jer. 6. 16 o joh. 5. 39 acts 17. 11 , 12 with prov. 2. 1 , — 6 and 8. 34 p mat. 16. 16 , 17 q eph. 2. 8 r heb. 10. 39 * a blind g●i●e , or a seducer . mat. 15. 14 1 john 4. 2 2 pet. 2. 1 , 2 , 3 2 thes. 2. 7 , — 13 s 1 cor. 14. 14 , 15. t acts 8. 30 , — 36. neh. 8. 8. rom. 10. 14 , 17. acts 28 25 — 29. u deut. 6. 6 , 7. ephes. 6. 4. prov. 22. 6. 1 sam. 1. 24. luke 2. 42 , 46. with exod. 13. 12. x i●sh . 1. 8. psal. 1. 2. and 119. 79 — 101. and 77. 12. and 143 5. y mal. 3. 16. heb. 3. 13 luke 24. 32. z mat. 28. 19 , 20. with acts 19. 1 , 2. 1 cor. 11. 28 , 29. a mat. 15. 3 , 6 , 9 col. 2. 20 , 21 , 22 , 23 1 cor. 6. 9 with 5. 11 gal. 5. 19 , 20 , 21 b rom , 16. 26 c eph. 3. 17 rom. 5. 1 john 1. 12 d john 6. 67 , 68 , 69 heb. 11. 1 , 24 , 25 , 26 john 1. 12 cant. 8. 5 isa. 26. 3 , 4 gal. 2. 16 e act. 11. 18 f 2 cor. 7. 10 g acts 2. 37 h joel 2. 12 , 19 exo. 34 6 , 7 rom. 2. 4 2 cor. 5. 18 , 19 i m●t. 9. 12 , 13 k acts 26 18 jer. 31. 18. 19 l 2 cor. ● . 11 m jer. 31. 18 , 19 ez●k . 36. 31 2 cor. 7. 11 job 42. 6 and 11. 14 isa. 30. 22 hos. 14. 8 n mat. 5. 23 , 24 o act 2 41 , 42 p pro. 1. 23 isa 59. 21 joh. 14 26 eph. 1. 19 , 20 and heb. 13 20 , 21 phi● . 2. 12 , 13 q rom. 1. 16 and 11. 7 acts 13. 46 , 48 r joh 14. 26 and 16. 7 &c. 1 cor. 3. 10 s rom. 1. 16 2 tim. 3. 15 1 cor. 1. 18 t 1 cor. 14. 24 , 25 acts 26. 18 rom. 7. 9 psal. 19. 7 u act. 20. 32 jude 20 joh. 17. 17 rom. 154 x 2 kings 5. 12 1 cor. 3. 5. 6 acts 8. 13 , 20 , 21 , 23 1 cor. 11. 27 y mat. 18. 20 and 28. 20 1 cor. 3. 7 z 1 cor. 12. 13 a rom. 4 11 with gen. 17 dr. lightfoot . b gen. 17. 14 and num. 9. 13 mat. 3. 7 luke 7. 30 mat. 28. 19 ma● . 16. 16 acts 2. 37 , 38 and 16. 30 , 31 , 32 and 1 cor. 11 24 , 25 exod. 24. 8 c exo. 24. 8 wi●h mat. 26 , 27 , 28 d heb. 9. 26 dan. 9. 24. e heb. 9. 18 , — 26 f heb. 10. 28 , 29 g heb. 2. 2 , 3 h ma● . 6. 13 i ma● . 3. 11 acts 8. 3● , 38 * joh. 13. 10 k acts 2. 47 ▪ and 4. 3● and 6. 7 joh. 9. 22 and 12. 42 phil. 2. 10 , 11 ▪ l mat. 28. 19 m acts 2. 39 mat. 19. 14 ▪ n ink. 7. 30 o act. 1. 38 , 39 with gen. 17. 12 and 21. 3 , 4 and luk 1. ●9 and 2. 21 p 1 cor. 10. 16 q act. 1. 11 and 3. 21 r 1 joh. 1. ● 1 , 2 , 3 luke 1 1 , 2 1 cor. 15. 5 , 6 with 14 joh. 20 25 , 27 s rom. 6. 9 , ●10 mat. 28. 6 joh. 13. 1 mat. 26. 11 luke 24. 39 with heb. 2 14 , 16 , 17 joh. 16. 28 act. 1. 9 , 10 and 3. 21 2 thes. 1. 7 i● 〈◊〉 in the council of lateran , 1215. * mr. vines on the sacrament . t 1 cor. 11. 28 , 29 u heb. 5. 9 x 1 cor. 11. 27 y 1 cor ▪ 11. 29 z dan. 9. 4 , &c. 2 sam. 24. 10 a psa. 5. 2 , 3 b gen 4. 26 acts 9. 14 jer. 10. 25 psal. 79. 6 and 116. 13 gen. 12. 8 c mat. 4. 10 rev. 19. 10 and 22. 8 , 9 d psal. 65. 2 mat. 4. 10 e 1 tim. 6. 15 psal. 145. 18 , 19 and 20. 4 , 5 f 1 j●h . 5. 14 g joh. 16 23 h dan. 9 , 17 with a & s 2. 36 luke 1. 43 and 2. 11 see cardinal bellarmine , in his first book of indulgences , chap. 2. see this indulgence in the book of the ceremonial of bishops , page 381. of the roman edition , 1606. i heb. 5. 4 , 5 , 6 , 9 , 10 and 9. 24 , 25 , 26. k psal. 103. 1 , 2 and 29. 1 , 2 1 thes. 5. 18 phil. 4. 6 see h's practical catechism , p. 239. l gen. 18. ●7 psal. 115. 3 mal. 1. 6 2 chron. 6. 13 psal. 95. 6 dan. 6. 10 psal 89. 7 and 111. 9 eccl. 5. 1 , 2 m 1 joh. 5. 14 eph. 3. 12 mat. 7. 7 , — 12 and 21. 22 joh. 14 , 13 , 14 and 15. 7 and 16. 23 , 24 1 joh ▪ 3 22 rom. 8. 15 n 1 tim. 2. 1 gen. 17. 18 and 20. 7 1 kin. 13 ▪ 6 ezr. 6. 10 o 1 joh. 5. 16 p mat. 5. 44 q eph. 6. 18 psal. 28. 9 and 122. 6 r joh. 17. 20 s mat. 6. 5 , 6 t mat. 6 5 , 6 with vers 9 u joh. 14. 9 , 10 , 16 , 17 and 15. 26 isa. 48. 16 * acts 5. 4 x joh. 14. 1 y rom. 11. 36. 1 tim. 1. 17. z psal. 89. 6. a psal. 97. 7 , 9. b psal. 113. c psal. 63. 4 , 5. d 1 cor. 10. 31. matth. 5. 16. 2 thes. 1. 11 , 12. e psal. 86. 9. f rev. 10 , 11 g eph. 2. 2 , 3 h rev. 20. 7 , 8 i psa. 51. 18 3 thes. 3. 1 mat. 24. 14 rom. 6. 12 , 13 , 14 joh. 17. 9 , 11 1 cor. 15. 25 k rev. 20. 2 l rev. 22. 20 m psa. 119 , 33 , 34 , 35 , 36 deu. 29. 29 1 sam. 3. 18 psal. 39. 9 job 1. 21 , 22 acts 21. 14 n mit. 7. 21 act. 9. 6 m●c . 6. 8 o ro. 1. 10 1 pet. 3. 17 p psal 103. 20 , 21. q 1 tim. 4. 4. psal. 3● . 16 prov. 15. 6 r prov. 10. 4 w●●h 22 psa. 127. 22 s luk. 11. 3. mat. 6. 34. t mat. 6. 31 , 32. heb. 13. 5 ephes. 4 32 u luk 22. 32 , 33 , 34 2 sam. 24. 1 with 1 chron. 21. 1 x ps. 55. 22 2 cor. 12. 8 , 9 y luk. 22. 31 , 32 1 pet. 5. 8 , 9 , 10 mark 14. 38 z 1 cor. 10. 13 ephes. 4. 8 a dan. 9. 18 19 ▪ b dan. 4. 32 , 34 , 35 c gen. 17. 1 d dan. 4. 36 , 37 e 1 tim. 1. 17 and 2. 4 , 18 f psal. 20. 5 isa. 26. 9 2 cor. 1. 20 mat. 21 22 eph. 3. 20 , 21 notes for div a64986-e56160 * that is , continued in the state of the dead , and under the power of death till the third day . notes for div a64986-e56430 deut. 26. 18 psal. 76. 1 acts 10. 35 gen. 9 , and 10 1 cor. 1. 26 gal. 3. 24 luk. 24. 27 luk. 4. 16 , to the 22. mat. ●8 . 19 , ●0 jam. 1. 5 psa. 119. 18 2 cor. 4. 7 mat. 11. 25 2 cor. 3. ● g●l . 1. 9 col. 2. 8 mark 1. 15 2 tim. 3. 8 jam. 1. 21 isa. 55 1 , 2 , 3 1 thes ▪ 2 13 ▪ 2 thes. 2 ●0 nunquam ad mataphoras ●fugi●ndum est sine necessitate . b● psal. 109 8 and acts 1 20. 1 cor. 11. 24 , 25 * plura sunt peccata privativa quam positiva . 1 pet. 3. 16 jer. 44 14 , 27 , 28 mat. 19. 6 with 9. gal. 6. 15 rom. 12. 6 2 tim. 1. 13 aug. 1 cor. 14. 2 , 9 , 14 gen. 3. 24 isa. 44. 10 psal. 19. and 119.