The vvhole Summe of Christian Religi­on, giuen forth by two seuerall Methodes or Formes: the one higher, for the better learned, the other applyed to the capacitie of the common multitude, and meete for all: yet both of them such, as in some respect do knit them selues together in one.

By EDMVND BVNNY Bacheler of Diuinitie.

It is God that commaunded the light to shine out of darkenes. who also hath shined in our heartes, to giue forth the light of the knowledge of the glory of God, in the face of Iesus Christ.

See thou (therfore) that thou haue a pattern of sound doctrine: that thou maist alwayes be ready, to giue an answere to euery man, that asketh thee a reason of the hope that is in thee.

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

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

TO THE MOST Reuerende Father in God, his very good Lorde and Master, Edmunde, by the pro­uidence of God Archbishop of Caunterbury, Primate of all England, and Metropolitane.

SInce the tyme THAT IT HATH PLEA­sed the goodnesse of God, that in our dayes Religion or the Faith of Christe shoulde be deliuered from the chaines of darkenes, and come forth a­gaine with her wonted glorie, many of the learned & godly disposed haue done their endeuour, to make so plaine a way as they could, to bring the same to the knowledge of others. whose endeuour and godly purpose althoughe I gladly graunt to be such, as is to be of all men not only receaued, but also with all due­tifull reuerence imbraced: yet for the truthes sake muste I needes adde thus [Page] much thervnto, that although diuers of thē haue done very well, yet none hath so absolutely performed the same in all respectets; but that others also may thinke of helping it forwarde; & put to their hād to do what they can. Not that hereby I charge any of thē with error in some points of their doctrine: but only that I finde not in then so good a Me­thode or maner of teaching, as on the behalfe of all beginners were generally of vs all to be vvished. And although I may seeme, in the iudgement of some, to make this complaint without any cause: yet haue I the warrant of myne owne cōscience, both that there is cause vrgēt inough; & that the cōplaint ought rather to be made on the behalfe of the truth, thē to be suppressed in some pri­uate respect. Of this am I sure, that so lōg as we tye our selues to the very steps or footings of others, neither can we vse the fredome of our owne pace, neyther do we admit the benefit of a better way.

Vpon which occasion, as I haue bene a while since perswaded, that I coulde not better bestow my labour, to the vse [Page] of those that wold gladly haue a groūd of religiō, then if I should both contract & interprete the institutiōs of M. Cal­uine (who in my minde hath come ne­rest to his purpose: sauing only that he is partly to long, but especially to hard for a beginner); & thervpō set in hande with the worke, & accōplished the same so well as I coulde: so haue I since that time, vpon further aduice of that mat­ter, me selfe cōtriued the Summe of all religiō (so far as it hath pleased God to prosper the same in my handes) much shorter, & playner in my opiniō, thē the other by any meanes might haue bene brought vnto, following the order that he hath left vs. and because the methods or formes of compacting religion to­gether that yet are forth, are not (as I take it) come to that perfectiō that were to be wished: therfore haue I streightly followed none that yet is extant; but coasted ouer to the aūciēt high way, so nere as I could aesteming religiō so pre­cious a thing, that no mā cā bestow his labor better, thē by adorning it so much as he can; and by making it plaine vnto [Page] others: whether he shall doo it by the leuell of those that haue written be­fore him, or by some other way of his owne; so long as in substaunce he neuer swarueth from the auncient truth.

The misliking that I haue of those o­ther Methodes that yet are geuen forth, is not so absolute as some may take it: and, in effecte, is no more but this. Of Methodes we haue two principall sorts. The first is the same vvhich goeth by the order of the Cathechisme: the other, that which the learned do (for the most part) follow, in their Institutions or cō ­mon places of Christian religion. That kinde of Method that followeth the or­der of the Cathechisme, doth in deede disclose vnto all, after their maner, what is ment by the ten Commaundementes by the articles of the Fayth, and by the Lordes prayer: and by occasion therof, doth also discourse of all Religion, in suche sorte as occasion there is offered. But seeing that the matter of these doth very muche mingle together, the treatise that shal go by their leuell, must nedes come short of a perfect Method. [Page] Neuerthelesse, they doo very well geeue foorth the true sense of the chiefest points: and because these three thinges before recited are in a maner the onely bookes of the common people, they are no doubt in that respect to singular vse, for that they open those thinges vnto them. That which the learned do com­monly follow in their Institutions and common places, doth come much nerer to the nature of a iust method; but yet doth not fully attaine thervnto, so farre as I am able to iudge: many of thē dis­coursing but of particulars, not suffici­ently tyed together; and the others fol­lowing so much the receiued order, that they also do not aptly ynough sort eue­ry mēbre to his propre place. examples vvherof I could geue ynovv, but that so doing I might be tedious. my conclusiō therfore shalbe this, that although both these sorts are to very good purpose, & doo very vvell disclose vnto vs the very substaūce of Religiō: yet for the Method or maner of deliuering the same; they haue yet so farre missed the marke that they shot at, that there is row me for o­thers [Page] to sticke betwixt them & the marke, who soeuer cā hit it. & although it be an easier matter to find that there is winning, thē to shed those that are gone before: yet what should let, but that euery one may do his deuour, howsoeuer it shall fall out in the ende.

As for me self, although I know my skil & iudgmēt to be but meane; yet me think I haue espied a couple of wayes, whereby religiō might be geuen forth some what more orderly thē yet it is. And because it hath pleased god to bring the same to my knowledge, I thought it my duty to impart the same vnto others, not onely that I be not foūd, to haue hiddē my talēt: but also to thende, that such as God shall better furnish, may put to their handes and helpe it forwarde.

The former of those is somwhat higher, & such as doth not easily come vnder the capacitie of the common sort: for that throughout the whole discours, it doth e­uer set by mā, & gathereth all, whatsoeuer is done, & the glory thereof only to God. which kinde of teaching, though to vs it be harder, yet is it (in respect of the cause it selfe) a great deale more naturall, and [Page] hath his vvarrant in the vvorde of God.

The other is of an easier kind, & passeth after the same maner, that the holy ghost we see doth vse, when he submitteth his speach vnto vs, & applieth his talk to our capacitie: euer directing the talke vnto man, & making him as it were an agent in all those matters that belong thervn­to. which kind of teaching the common sort do accompt more meete for them.

Howbeit in my mind it is much better to haue both together, thē to haue either apart by it selfe. First because the nature of the cause is such, as that either of them doth oftē giue a very good supply to the other: & ech of thē so linketh with other, that they cannot wel be parted a sunder. Then also, because al men are not always beginners, but many pressing on to fur­ther perfection. some coueting no more but to crepe below: others desiring to get somwhat higher. some hauing so weake a sight, that the sunne best liketh thē, when clouds intercept the brightnes therof: o­thers lōging to haue those clouds break, and to enioy al the whole brightnes, that the sūne is able to yeld thē. which two no [Page] doubt were the very causes, that the holy Ghost hath so tempered his speach, that ech of these may euer haue whereon to feede.

In which respect, thus much I haue to desire of both, that eyther of thē taking what is their owne, or prepared for them, they cōtent them selues that others also may haue their portion. Those that are stronger, and able to walke the harder way, may so bestow thē selues if they list. But yet in the midste of their strength, let them remember, that some others are vveake: and so not be greeued, that the vveake also haue to serue their turne. So on the other side, the vveake must know, that others are strong. yf them selues may haue vvhat is meete for them, they may not repine, that others haue a lesson beyonde them. Let euery one take his owne to him selfe: the rest let him gladly leaue vnto others. Let God be good and gracious to all: let him prouide asvvell for the one, as for the other, let him so­iourne on the earth, vvith those that are not able yet to rise higher: and let him take vp those vvith him, whom his vvis­dome [Page] hath framed meete therevnto.

These causes therefore mouing, I haue thought good to couple these two me­thodes together, to set them abroade, and to present your Grace therevvith. and, if it please you, the one for your fare-well from the See of Yorke: the o­ther, I say not, so muche to the welcome vnto the other (let those doo that, that haue gayned thereby) as that, al­though your Grace be nowe remoued from vs of this your former prouince of Yorke, not only in person, but also from the peculiar charge therof: yet that your Grace vvould euer be ready (as vve no­thing doubt but you wil) to doo vs good as occasion shall serue. Hovv good opor­tunities your Grace hath to do good vn­to many, as others do very gladly behold them; so your selfe also may so farre vn­folde them before your eyes, as best may encourage you euer to take the aduaun­tage of them. First hovv much God hath done for you, and vvhat good giftes he hath layde vp in you, to the vse of his Churche heere with vs, it is a thing bet­ter knowne, then that it needeth any re­porte [Page] of me. But this may I say, that her Maiestie that occupieth the place of God next vnder him in these her dominions, hath not bene behinde in clothing with honour these good and commendable graces of God: aduauncing you to so high estate, that vsing the oportunitie therof, your Grace may doo very much good, not only wher your proper charge lyeth, but also throughout the vvhole Realme. The fauour of the people (gene­rally of the better sorte) so embraceth the same, that whence your G. departure is made, thence do we heare cōplaynts of losse: whither the aduauntage is fallen, there do we see tokens of ioy, & a coun­tenaunce of a gayne obteined. These are no small helpes of dooing much good. when wisdome & zeale are both at home to order and gouerne all things aright; whom the authoritie and fauour of the Prince doth so vvell accompanie & com­mende vnto others; to whom the peo­ple are so well affected, that they gladly like of, and imbrace his dooings: that man may doo much; and is well incou­raged, not to spare for any paynes to [Page] be doing good. and as on the one side it would be offensiue to the iustice of god, and therevvithall prouoke ouer greuous a vengeaunce, to ouerslip suche oportu­nities, when as the Church so much doth neede, that they should be taken: so on the otherside, it is a thing so welcome vnto him, to see al his talents put to such vse, especially when the case doth more specially so require, that he crowneth the same with euerlasting peace.

God be thanked, that we haue the Gospell among vs, so well as we haue it: and I pray God we may long enioy it. Neuerthelesse, whosoeuer examineth the matter more narrowly, me think, he may finde, that the Scepter of Christes king­dome, is not so aduaunced among vs as vvere expedient: but rather in some [...]hinges caused to stoupe, and restray­ [...]ed more, then is seemely for the ma­ [...]estie of it. Religion vvith vs (I feare) may be in case of that plante, that for a [...]hile hauing harboured Ionas, was stro­ [...]ē to the ha [...]t with so naughtie a worme, [...]hat quickly it withered, & left him again [Page] to the heate of the sunne. Sure I am, that there is vvorke ynough to be done, to occupie all. Let those therefore that si [...] at the sterne, take heede least if novve vvhyle they dravve to the Rockes, they correct not their course, it be ere long to late for them to wish they had done it

God continue and increase his grace towards you: geue you eyes, euer to se [...] what is to be done; strength, and readines, to performe the same: now to repayre the ruines of Zion, and at length to rest in heauenly Ieru­salem.

Your Graces most humble seruaunt in Christe Ed­munde Bunny.

The Preface to the Reader.

HAuing already made de­claration of my purpose and meaning in setting forth these two Summes of Christian Religion (as appeareth in the Preface that goeth before) I shal not neede; gentle Reader, to recite any part thereof agayne vnto thee. Neuerthelesse some thinges there are, wherein it shall not be amise, to direct my penne a little to thee.

First of all therefore I nothing doubt, but that some there will be, that wil hard­ly like, that Religion shoulde be geuen forth after the maner of these two Me­thodes. Because the former doth so pre­cisely put by man for any agent in those matters, and gathereth the whole glory of all onely to God: the other, lying within the bounds of the ten-Commaundemen­tes, will seeme vnto them to be no more but only some parte, in no wise the whole by any good order. Thou therefore per­haps [Page] wilt loke, that I should ioyne here­vnto some defence of my dooing. and in deede I do not denie, but that, not onely the eyes of the common multitude do as yet remayne so dazeled, that they are not able to perceiue either of these very plain­ly: but also, that certayne hostile mindes cannot in any wise be content to yeelde to the former of them, or, in these matters of spiritual glory, that they shuld haue none, and God should haue all. Howbeit, be­cause I will not be tedious to thee, I will holde of my hande from that kinde of la­bour, and say no more but this only: that whensoeuer it shall please God to open the eyes of the one, and to kill the cankre of pride in the harts of the other, then shal they also playnly perceyue, that they haue here no cause of misliking. Tyl that time, we leese but our labour, if we looke that the blinde should see; or that the proude should freely geue all glory to God.

An other thing, wherein I thought it somewhat needeful to content thy minde, is to preuēt a doubt, that otherwise might happily arise vnto thee. For I think thou wil [...] looke, that I should haue furnished [Page] my Margent with so conuenient a num­ber of Scriptures, as were sufficient to confirme the truth that is heere set down: as it is the maner of many to do. as tou­ching which matter, thus much I say, that I do accompt such dealing, then especially to be needefull, when we deliuer suche poyntes of doctrine, as are hardly recey­ued of euery one. For who seeketh profe in a matter that is apparant inough? Se­ing therfore that in these two treatises I write no newe thing, but onely gather to an other Method such things as others haue already sufficiently proued; and are nowe (almost) of all men receyued, that haue a good will and loue to the trueth: I wote not, howe I might haue giuen an accompt vnto God, if eyther nowe I had bestowed my time therein, when I haue other more needefull busines; or should haue kept in this that I haue done, vntill [...]eysure mighte haue serued to haue done the other. Neuerthelesse my purpose is, if it shall please God to geue me strength [...]nd oportunitie therevnto, and if none other shall well preuent me, not onely to [...]estowe some vsuall number of quotatiōs [Page] on it: but to geeue the attempt, to reduce the whole scriptures therevnto, & the ef­fect of euery membre therof to some part of it. that so it may be a more profitable method to those that shall studie it more exactly. But as I am not able as yet to do it (especially tyll I haue gottē some other things out of mine hāds) because I know the worke will grow to a great labour, & require no small quantity of time thervn­to: so I do not thinke it best in any other respect, to be so hastie for that matter. that so I may win a further tyme of delibera­tion of the methode it selfe. trusting that time, and the help of others, shall at lēgth bring it to better perfection: and so make it meter to be furnished with quotations. In the meane season, sith now I haue not opportunitie to doe it as I woulde, or to mine owne cōtentatiō, I can be very well content altogether to hold off my hands from it. yf any others to their priuate vse shall in their reading, sort the scriptures & other good authors therevnto, on their behalfe, & to their encouragement, thus much will I not sticke to say, that, vnless [...] I be farre deceiued, their paynes shal [Page] returne with so happy encrease, that ney­ [...]her shall they euer repent them of it, nor [...]asily finde, howe they might otherwise [...]aue bestowed their labour to muche bet­ [...]er purpose. And whensoeuer a student [...]hal find any part of al scripture, or of any [...]ther good author, or any example or te­ [...]timonie of others, that can not aptly be [...]educed, to some parte of this method, [...]hen let him be sure of one of these two, [...]hat eyther the methode is vnperfect, [...]r els him selfe doth not vnderstande [...]t. whiche sorting of the Scriptures [...]hervnto, will also he a very good way to [...]erfect the method. For so sone as we [...]ght on any place, yt we can not perceaue [...]o come within the cōpasse of it, then fin­ [...]ing out where it ought to be, we may be [...]olde to conclude, that in that place it [...] vnperfect. But so farre as me selfe can [...]et see, I am not aduised of any parte of Scripture, that may not very aptly be re­ [...]uced to some parte or other of this me­ [...]hod. Neither coulde I content me selfe [...]ith it, tyll I had brought it to that order.

And therfore to speake something more [...]irectly of the vse of it, I trust that the vse [Page] therof may be double. wherof the first is vniuersall, or comon to all that haue no [...] yet atteined to sufficiēt knowledge of the Christian faith. And that is this; to geu [...] thē a generall sight of all religion, & to lay in them the foundation of it. For my hop [...] is, that whosoeuer shall well digest these two little bookes (a thing we may see of no great labour) he, by the helpe thereof may be so well grounded in Christian re­ligion, that there cannot lightly be moued a point of any great importance, but that he shalbe able to goe to the truth thereof and to see the place whence it doth arise to the better confirmation of his iudge­ment therin: as also it shall ease a good part of ye paines in reading ye holy scrip­tures, yt otherwise would be found there­in, whosoeuer shall first be grounded in ye whole body of religion, eyther by these, o [...] by any other to the like effecte. The other vse hereof is more speciall: but suche as is of good importaunce. It doth apperteine to all those, that specially shall geue themselues to ye study of Diuinitie. For who­soeuer shal so do, they shal finde it a thing very nedefull, not onely to haue a note­booke, [Page] whereinto they may gather the floure of their reading, and the titles therof prescribed vnto them: but also to haue those titles so to be deuised & disposed, as may be aptest to cōprehend the thing that they seeke. and therfore many haue labou­red to gratifie studentes in this behalfe: & in that respect haue deserued very well of thē. As touching which matter, I for my part do not see, how a student of Diuini­tie might better furnishe his note-booke with titles, then to set downe the mēbers hereof in order as they followe: doing the same with aduisement in choyce, and lea­uing to euery one such as a proportion of space, as he shall gesse yt matter will nede. No matter of diffcultie (to speake of) to suche as know what a note-booke mea­neth. And my trust is, yt there are not ma­ny matters of importaunce, not only, not [...]n the scriptures, but also, not in the doc­tors, or in other good writers, appertei­ning to the substaunce of religiō, that may not aptly and naturally be referred to some suche title as is conteined in these two bookes.

For the better accomplishment of this [Page] matter, as also for the better prouocation of al others to search out the sense of these litle books, I haue annexed herevnto such a demonstratiō therof & so liuely a repre­sentation to the eye of ye principal parts, & of euery particular point cōteined therin, as I was able to deuise in so smal a rome, expressing ye former booke vnder ye forme of a tree roote; and the latter by a couple of other trees. The former haue I made the roote, for that it is by nature the very groūd worke of the other: as may appeare in the opening of the firste commaun­dement. In whiche Roote euery prin­cipall Master-Roote doeth expresse the chiefe and principall partes of the whole discourse: as also the lesser doo betoken inferiour members, euen to the laste and leaste of all. And as for the Trees, my meaning is this. the one of them represen­teth such thinges as are forbidden by the cōmaundements, & therefore is called the tre of death: the other, such things as they require, and therefore is called the tree of lyfe. The roote aforesaide, diuersly taken, is roote vnto both. For the ignoraunce of [Page] those things yt it conteineth, is roote vn­to the tree of death: and the knowledge of them, the roote vnto the tree of lyfe. And therfore haue I somewhat bared ye rootes of both these trees: yt (so far as ye discourse therof doth lead) euery one may see it to be the selfe same roote, yt before is descri­bed. This also I haue prouided both in the Roote, and in the trees, that there be neither mo, nor fewer diuisions or braun­ches of any, then there are seuerall partes or mēbers in the discourses that belong thervnto: nor otherwise growing or issu­ing forth, thou the diuisions or mēbers of these discourses doo arise one vpon an o­ther. As it shalbe an easy matter for those to espie, that will conferre them and the booke together: so that euer they remem­ber to kepe this order, (which I haue con­tinually obserued) to beginne at their lefte hande in all Diuisions, and to go to the right.

Which that they may the better finde out, I haue not only lefte my trees with­out eyther fruite or leaues (as in deede the tree of lyfe hath seldome any store of fruite amōg vs: & then why should not the tree [Page] of death be so much the rather spoyled of this?) that so the Braunches them selues may better appeare how many they are & how they arise: but also haue added certen letters both to the Roote, and to ye Trees to bring ye demōstration & the bookes to­gether. that so, not onely those that will more diligently study religion, may soner espie what titles to chuse: but all others also, that will but read these bookes with aduisement, may better perceiue, what pointes religion geueth forth vnto thē to be considered. But herewithall must they know, that this demonstration doth not extend to the Preface, conclusion, or mar­ginall notes in eyther of the bookes: nor to those things yt in the text are added to the second, third, fourth, & fifte cōmaunde­ments, in ye latter booke. Otherwise there is not (to my remēbraunce) any one mē ­bre of eyther of these books, that hath not his proper demōstratiō, either in ye roote, or in one of ye Trees: and that in such sort, as I trust will be welcome to the diligent reader, for the light yt it doth carie with it. As also I dare be bold to say thus muche, that if any of those that loue imbrodering [Page] or nedle worke, shall thinke good to bor­row their flowers or Braunches hence, sure I am that the best of vs all may here haue inow, to put in napkins to wipe our noses.

As for the songes that are set herevnto, they doe so resemble ye matter it selfe, that euery one may see my meaning therein. The former of them is made vpon ye song of the Angell that brought ye shepheardes word of ye birth of Christe, geuing ye glory of that our redēptiō only to God: a thing that cometh very neere to the argumēt of the former booke. The other goeth vpon the sense of ye ten-cōmaūdements, & doth more precisely comprehend the effect of ye whole latter booke: teaching the way that we should walke. Seing therfore yt some­tymes we are naturally bent to refreshe our selues with song, & some, not onely are desirous to sing by thēselues, but also couet to haue others to sing with thē, and therwithall to haue such recreation as the harmonie of musicke can bring therevnto (which is veri much to most mēs nature) whereas before I had a note of a freind of mine in foure parts, which well agreth [Page] to this kind of making, and is not vnwor­thy of the author of it, I thought it good to set all those partes downe to the one, and to procure the like for the other: that, if so it shall please thee, thou also mayst haue the vse of them. and if thy hart shall goe with thy song, then dare I promise thee, that god him selfe shall like thy melodie.

These (gentle Reader) are the things that I had to imparte vnto ther. These if thou take with the bookes them selues, thou hast therwithall my whole meaning. Of what accompt it shal be with some others, as yet I knowe not, so also I care not. But who­soeuer shal geue foorth better, I shal be as glad to receiue that, as I was readie in the same respect to publishe this. God geue vs al grace, to be thankful to him for this great light, that it hath pleased him to cōmaunde, to shine out of darknes in these our dayes: and while we haue it, to walke as becom­meth the children of light. The night (mee thinketh) approcheth neare, then shall we hardly be able to walke. Time must be ta­ken, when time is offred. for time will a­way. And so in the Lord I bid thee hartily well to fare. this 20 of Aprill. 1576.

Certayne other aduertise­mentes to the Reader, of some notes to be set downe, and some faltes and poyntes to be amended, before that he reade the booke it selfe, so to make him to vnderstand it the better.

In the first booke.

  • Fol. 1. b. lin. 4. put out, by. 2. a. in the title where as it is Sonne, it shoulde bee Father.
  • 2. b. li. 21. for Thirdly, that he is &c. say, Thirdly, that in the Godhead, &c. as it followeth: and so strike out those 3 lines betwixt.
  • 3. a. li. 14. for Fiftly, that &c. say Fourthly, and last of all, that. &c.
  • line 21. strike out Sixtely and all that followeth to alteration, foure lines in al.
  • fol. 8. a. lin. 22. make a full poynt at him.
  • 10. a. li. 14. for his, put in Gods.
  • 10. b. lin. 17. for the, put in these.
  • lin. 21. put this poynt, at murther, and remoue that part of the parenthesis, to life in rhe next line.
  • 11. a. li. 5. and 6. thus point it, to god, he &c sinne: yet &c
  • 15. a. 15. poynt it thus, a­doption;
  • 15. b. poynt it thus, li. 9. Iewes,
  • lin. 11. estimation: lin. 13. insuing:
  • Fo. 16. a. for world, point it worlde:
  • 17. a. in the title for the holy Ghost put ye Sonne: for 19, put 17.
  • 18. a. for fo. 20. put fo. 18. li. last, for them. put them:
  • 18. b. lin 21. put our after touching.
  • 19. a for 17. put 19. and in the margent agaynst the sixte line, thou must put a note, that that treatice which lasteth till thend of the thirde page, compre­hendeth ye whole discourse of the sconde booke.
  • 19. b. li, 1, for of ye Sonne, put of God the father, the Sonne,
  • [Page]lin 11. for man on the. &c. put, man, & all other crea­tures in heauen, earth, and hell on the one side; and al fantasies of oure owne brayne on the other &c.
  • 20. a. for 18. put 20.
  • 21. a. lin. 12. put, worketh it in them.
  • lin 18. for inwarde: put inwarde;
  • 22 b in the margent for cases put causes.
  • 24 b lin 8. put, of yll; lin. 12. nothing;
  • 25. a. put them (when
  • 26 a lin. 21. you may put this note in the margent. Fol 19 a b 20 a. But af­terwarde more largely in the seconde booke, in the Tree of lyfe. b. agaynst the fourth line you maye set this note in the mar­gent: Which also are more largely set foorth in the next booke in the Tree of Death.
  • lin. 15. for put by man &c. say, put by eyther the crea­tures of God, or so much as their own fancies, that so &c.
  • 27 a. lin 2, for selues or other, put selues, or others
  • b. lin. 20. for setting, put setling.
  • 29. for 31. put 29.
  • b. The text of Scripture apperteineth not to that only place, but to ye whole booke, and shoulde haue bene set last of all.

In the second booke.

  • 30. after the text of scrip­ture, in suche bookes as bookes as haue not the place quoted, put in Eccle. 13. d. 12. 13.
  • 31. for 29 put 31.
  • b lin 21, for Region, put Religion.
  • 33 lin 9, for selues; poynt it selues.
  • b lin 7, spring:
  • 34 a lin 10, at It req. beginne a new section.
  • 20. Saintes:
  • 21, selues,
  • 34 b, in the title, The fyrste Commaundemente. Which falt thou muste a­mende once more in that commaun. and twise in the seconde.
  • 35, b, lin, 1, for mankinde on &c. put in, mankind, and all other creatures on the one side; and all conceites of our owne, on the other, We geue &c.
  • In the margente reade, mankinde and all other [Page] creatures on the one side, that others, &c.
  • 39 b lin 6, for lawe, put lawe;
  • 40 a li 8 for as put and. blast line, for Eercises put Exercises.
  • 43 b, in the 12 line of the note put sense.
  • 44 b, lin 6, put out in.
  • 46 b in the note lin. 24. reade thus, nor to them neither,
  • 47 b. lin 2. done:
  • 49 a lin. for. put: lin, 15, these. lin 16 this, lin, 23, for ben, put bent.
  • 51, b, for rest. put rest;
  • 52, a, lin, 15, for, put.
  • 53, b, in the margent, lin, 29, for both in &c, put in, the Braunches of both the Trees that bet. &c.
  • 55, a, li, 4, for; put: li, 5, for the seconde; put:
  • 56, a, lin, 20, for: put.
  • 62, b, lin, 24, for L put l.
  • 64, b, in the title for sixt put seuenth.

A SHORT SVMME of Christian Religion vnder the consideration of the three persons in the Trinitie, the Father, the Sonne, and the holy Ghost.

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

I the Lorde doo all thinges mee selfe a­lone. Goe ye therefore, and teache all Nations, baptizyng them in the name of the Father, and of the Sonne, and of the ho­ly Ghost.

A short Summe of Chri­stian Religion, vnder the consideration of the three persons in the Trinitie, the Father, the Sonne, and the holy Ghost.

AS it is verye true that God onely is the Lorde, and the only doer or worker of al: so may ye whole body of Christian Re­ligion be geuen forth in suche a methode or forme, as that the whole glory of all may well be gathered only to him. In so muche that as there are three distinct Persons in the God­head; so likewise may the effect or summe of all Religion be distributed into three such principall partes, as may very fitly bee sorted to euery of them: and so, the whole glory of all, left only to God. And those principall parres of Religion which we meane to attribute, one to the Father, an other to the Sonne, the thirde vnto the holy Ghost, are; First the secrete pur­pose of God; or, what he should meane in [Page] ordering this world and all things there­in, in such sorte as he hath: secondarily the bringing forth of that his purpose, or the manifestation of it: thirdly by the wor­king of the same in others; directing, or framing all thinges to the due accom­plishment therof.

The Person of the Father.

VNto the Person of the Father I at­tribute the secrete counsaile, or intent, or purpose of the Godhead, as touching his ordering this worlde and all thinges therein, in such sort as it hath pleased him to ordeine them. Which purpose of his was (as the sequele therof, and many pla­ces of scripture declare) to make knowne, not man, or other creatures; but only him selfe. As touching which knowledge, or making of him selfe knowne, there are threee principall thinges to be considered. First, what maner of knowledge of him it is, that he would geue forth of him self. [Page 2] Secondarily, in whome he woulde be knowne. Thirdly, and last of all, by what degrees he woulde haue this knowledge of him to be in man.

As touching the firste and principall of [...]hese three, we haue to consider that it is not that absolute, or most full and perfect knowledge of him, which can be in none [...]ut onely in him selfe: but a certaine me­ [...]iocritie, or suche as might come vnder [...]ur capacitie. For that he ment not to geue forth that absolute knowledge of [...]im in the workemanship of this world, [...]t may sufficiently appeare, for that, nei­ [...]her is the workemanshippe of this world a sufficient demonstratiō of it: nei­ [...]her are we of that creation or nature, [...]hat we are able so muche as to conceaue [...]t. That I deny the workemanshippe of [...]his world to be a sufficient demonstra­ [...]ion of it, the reason is this; because it is [...]f so small continuaunce, that it can not [...]herin expresse the eternitie of the God­ [...]ead: and of so small compasse, that it can [...]ot therin expresse his Vbiquitie, or vn­ [...]easurablenes.

That I deny vs to be of that capacity tha [...] we are able to conceiue it, the reason is, because we can in no wise be able cythe [...] in the shortnes of our dayes to measure his eternitie; or in the narrownes of our vnderstanding, to comprehende him tha [...] is Infinite.

The mediocritie of this knowledge tha [...] I speake of, or such as may come vnde [...] our capacitie, may for a further playnenes sake, be distributed into these three parts the first of such thinges as most properly concerne the person of the Godhead. th [...] seconde of certayne other excellencies which are somewhat further of from the substaunce of his person. the thirde o [...] suche thinges as concerne his will and pleasure.

Of the first sort are these, First that there is a God. Secondarily, that there is no other but He alone. Thirdly, that he is not of any set compasse, bodely shape, o [...] earthly nature: but Infinite, Spirituall, and Inuisible. Fourthly, that in the God­head there bee three distincte Persons. wherof the first is of the Father: vnder which we consider the Godhead as he is [Page 3] in his owne nature, not yet beeing made manifest, or declaring him selfe. The se­conde of the Sonne: vnder whiche Per­son we consider the selfe same Godhead made manifest, or opening him selfe to be knowen of others; who therfore is called the Speache, the Image, and the Sonne of the Father. The thirde of the holy Ghost: vnder whiche we consider the selfe same God, but working in others, that the Father may be knowen in hys Sonne, or (whiche is the same) that the Godheade may be seene in his Image. Fiftely, that these three Persons are but one, and the selfe same God: for that there is none that can expresse the Godhead, or bring to passe that he be knowē in others (which are the properties of the Sonne, and the holy Ghost) but onely God, and the selfesame which in other respect is the Father. Sixthly, or last of all, that the Godhead is Eternal or Euerlasting: that is, hath euer bene without beginning; can neuer haue any ending; neither yet any chaunge, or alteration.

Of the seconde sorte, that is, of those o­ther excellencies, that are euer somewhat [Page] farther of from the substaunce of his per­son, and yet can neuer be seperated from the Godhead, are very many: but yet are suche, as may very well come vnder one cheefe and generall title; which is of his most excellent maiestie, or incomparable glorie. and this inestimable glorie of his appeareth two maner of wayes. Firste, because him selfe is incomprehensible: then because he is of vnspeakable good­nes. Incomprehensible he is found to be, for that he is, not of bodily shape, earth­ly nature, or set compasse; but inuisible, spirituall, and infinite. Good also he is two maner of wayes. firste in him selfe: then towardes others. In the former re­specte he is sounde to be good, for that he is full of all perfection: most holy, moste mightie, most riche, and euer-lasting. His holinesse is suche, as that neither is therein him selfe any steyne, or possibilitie to fall thereinto: neither can he lyke of any sinne in others; neither in the worse, not in the better. As touching his power, there be two thinges to be considered. howe greate or large it is: and, what are the braunches thereof. The largenesse [Page 4] of his power appeareth in these foure poyntes. that he made, mayneteyneth, and guydeth, what so euer creatures there are in heauen, on earth, or in hell: hath all thinges euer before hys eyes, whether paste, present, or yet to come; whether open, or hidde: hath all powers subiecte vnto him, in heauen, earth, and hell: and him selfe is almigh­tie, or, so fully able to doe what soeuer standeth with his good pleasure, that worthely he may be termed (as in deede he is, and none but he) the onely Lorde, or Master of all. The braun­ches of his power, are these two. his vnsearcheable wisedome in diuising, and ordering of all thinges: and his inuin­cible strength in bringing to passe, that euery thinge falleth out, as his wyse­dome before ordeyned. His Riches or treasures are most inestimable, for that him selfe alone hath all good thinges in his owne handes: whe­ther Bodily, or Ghostly; momen­taine, or eternall. Eternall or e­uer-lastinge needes muste hee be: for that hee neuer hadde anye Be­ginning; [Page] neuer can haue any ending; nei­ther yet is subiect to any chaunge, or al­teration. As touching his goodnes in the other respect, that is, as it issueth foorth towards others, there be two principall braunches thereof: his iustice, and mer­cy. Vnto his iustice it doth apperteyne, that he is Ielous on his owne behalfe: & Righteous towards others, that is, true in his sayings; vpright in his iudgemēts; in his vengeaunce seuere with cōuenient moderation. Vnto his mercy doo apper­teyne these three: his patience or suffe­ring, when the offence is eyther great, or els deserueth speedy vengeaunce; his free pardoning; and all other his fauourable dealing. His fauourable dealing stret­cheth to all, but by diuers degrees: very much to all inferior creatures; much more to all mankinde; but most of al to his cho­sen people.

Of the thirde and laste sorte are suche thinges as apperteine to his will or plea­sure. which will of his hath a double con­sideration. First, what it is in it selfe? which is for the most part vnknowen vn­to vs: but yet is the rule of absolute equi­tie. [Page 5] Then what it is towards others, that he woulde ordeyne to guide according therevnto. whiche also is declared to vs two maner of wayes. First Summarily, or briefly: then more at large, or more particularly. Summarily his will is set foorth vnto vs in the Ten-Commaunde­mentes, and in other abridgementes, or short summes. Whiche kinde of teaching he sometimes vseth, both that it may the better appeare what is the effect of parti­culars; and better remayne in freshe re­membraunce. More at large he instruc­teth vs in the same, throughout all the Scripture besides: and that to this ende, that we may the better vnderstande those short summes; and knowe howe muche matter there is in them, if they be rightly vnderstoode.

As touching the second, that is, in whō he would be knowne, we haue to consi­der, that this glorious knowledge of him can neuer go out of him selfe, vntill he haue made wherein it shall shine; and him selfe cast thither, or therevpon, or therein­to rather the beames of his glory. And we finde that his purpose was to haue two [Page] sortes of creatures, in whom this know­lege of him should be. Some there should be, that should haue it but printed on thē: and so should be in steede of bookes vnto others. as all other creatures are besides man: whether they be Celestial; Terre­strial; or Infernall. Others there should be, that should not only haue this know­ledge imprinted on them: but also should haue the same in suche sorte inuested or grounded within them, that they should haue power, both in them selues, and in others, to beholde the Godhead. Of this sort (keping within the bounds of ye work­manship of this world) we findAs for Angels and Diuels, al­though we know, that those also are ye crea­tures of god & perceyue ye in those god would haue a cer­tayn knowlege of him: yet we doo not finde them to apperteyne to the workemanshippe of thys worlde. So are they to vs, but parte of those our afore­sayde bookes. none but mankinde alone. But as he would haue this knowlege in man, so it is therwithal to be knowne, that in some (to whome it should be to lesse vse, whō we terme Re­probates) he would haue it but in very vnperfect, and confused maner: in others (the chosen I meane, yt should reape ther­by euerlasting blessednes) he would haue it more soundly, & in greater perfection.

Concerning the thirde and last, that is, by what degrees his purpose was to haue it in those that shoulde haue this knowledge in them after the sounder and perfecter maner, we finde his purpose to haue bene, that in this world they should haue it more darkely; and yet in great certaintie without doubting, and euer in­creasing to a clearer light: in the worlde to come they shoulde haue it more clear­ly; and in as greate perfection and glorie, as possibly maye bee in suche a Creature.

The Person of the Sonne.

VNto the Person of the Sonne we at­tribute, the bringing forth of this his purpose, out of the bosome or secrete counsell of the Father; or, in what sorte it is made manyfest. as touching whiche we haue more specially to consider these two thinges: first, what is that worke wherein he hath made him selfe knowne: then, what are the principall partes thereof.

Concerning the former of these two, it is to be knowen, that we haue to cast our eyes but to the workmanshippe of man­kinde, and of all other Creatures that are ordeyned to the vse of man. For though it should be so, that he had many other worl­des besides this of ours, and many other workes as fayre, and fayrer then this: yet this onely, and none other is ordeyned to vs, wherein he will be knowen vnto vs.

Concerning the other, that is, to finde out what are the principall partes of this manifestation of him selfe, this is a large and a worthy matter. And the parts ther­of are these three; the beginning: the con­tinuing: and the finishing of it.

That we may the better see in what sort it was begunne, there are foure prin­cipall things to be considered. First, howe he made the world and all things therein, before that euer he made man. Seconda­rily, in what sorte he made man. Thirdly, howe he delt with him, after that he had so made him. Last of all, howe God ha­uing finished all that his worke, rested the Seuenth day, and hallowed it.

The first of these is, not only an exam­ple [Page 7] of his Prouidende, prouiding for vs before that we were: but also, an argu­ment of his goodnes, preuenting vs; be­cause thereby we perceyue he loued vs, before that euer we could deserue any iote of his kindnes.

The seconde leadeth vs to consider, what kinde of one he made vs, firste in Body; then in Soule. As touching our Body or earthly nature, he made man of an homely peece of earth. Which is, a suf­ficient proofe of Gods power: a preser­uatiue agaynst pride that mighte arise when he should beholde the excellencies wherwithall shortly after he should be in­dewed: and a figure of the excellent worke of Redemption, that afterwarde shoulde be raysed, out of the base estate of the flesh, or manhood of Christe. The woman he made of a ribbe taken out of Adams side beeing cast asleepe. Whiche is, a singular prepratiue truely to loue: and a figure of the Churche of God, whiche is, and can be none other, but only it, which is ray­sed out of the passiō of our Adam, Christ. As touching our Soule, he endewed both the man and the woman with notable ex­cellencies [Page] (so to make them a more liuely image of him selfe) as may appeare by these fowre things. First, that he made it to endure for euer. Secondarily, that he furnished it with a notable lighte of knowledge, not onely in these inferior matters of the world, both naturall and ciuill: but also with whatsoeuer apper­teineth to the true worship of God, or to his spirituall kingdome. Thirdly, that he made him clene without any steine of sinne; and fully able to fulfill the Lawe that afterwarde was geuen, or, to follow the rule of perfect righteousnes; in deede, worde, and thoughte. Last of all, that he lefte him in so perfecte freedome of his wyll, that both he mighte still haue done good, till of his owne accorde he had turned aside: and yet, that when as it should come to passe, that needes he would, he should both leaue the way of righteousnes and peace; and fall away to all iniquitie, and to a moste wretched e­state. so, both to keepe him selfe with­out steine, when man shoul [...] fall: and to make a way to the declaration of his Iu­stice and mercy.

The thirde, that is, the consideration howe he dealt with man after that hee had made him so excellent a creature, re­steth in two principall poyntes. firste, howe he dooth before prepare him to bring foorth the force of those his excel­lencies to the keeping of his Commaun­dement, when it should be giuen: then, howe he geueth the commaundement it selfe. Cōcerning the former of these, there are three poyntes that belong therevnto. For first he gaue him the vse and soue­raintie of all other creatures, that hee might the rather, neuer turne aside his obedience or seruice to them: and haue therewithall bothe to prouoke hym to the seruice of God; and also to mainteyne him therein. Secondarily he gaue him to vnderstande, that he was a most blessed creature, both by the place wherein he set him, that pleasaunt Paradise; and espe­cially, by the Tree of life that he left him, which Tree of lyfe was left vnto him to feede on, as a Sacrament of his bles­sed estate: and that, in the midste of the Garden, euer to be before his eyes. Out of both which, man might haue gathered, [Page] that he was marueilous much beholding to God: and that, althoughe nowe he stoode, yet in processe of time he mighte fall. Last of all, he fensed him about with the exercise of bodely labour; geuing him charge to keepe and dresse the garden. out of which also he might haue gathered, not only that labour was a needefull exercise for him: but also that he had neede to pre­serue him selfe in the estate that God had giuen him. As touching the latter of them, that is, the geuing of the Commaū ­dement it selfe, we haue to consider three thinges. Firste, what the Commaunde­ment it selfe was: that is, to forbeare one tree, that it pleased God to exempte. which was but obedience: and that, but in a small matter. Then how he directeth him to keepe it. whiche he doth, both by denouncing vnto him most certayne, and extreme wretchednes, when soeuer he should breake it: and therewithall inter­preting the name vnto him, that other­wise might haue bene very daungerous. Last of all, seeing that there is no seruice of God, till a commaundement be giuen; and as yet this commaundement was [Page 9] not geuen till this present, that here is an other argument, that the goodnesse of God euer preuenteth our desertes.

The fourth and last, which is, how he rested the seuenth day, may first of all be a figure of our rest in Christ: in this world begunne; finished in the worlde to come. Secondarily, it is an argument or pledge, that we are sanctified, not by our selues, or by any other: but only by the Lord him selfe. Thirdly, it ought to be an example vnto vs to do the like: so to take tyme; to the consideration of Gods workes; and to other godly meditations. Last of al, it may be, that God therby would signifie, that he did then holde off his hands; and gaue roome and leaue to the Temptor.

Hauing seene howe it pleased God to beginne, nowe haue we to seeke oute, howe he went forwarde with the same, or the continuaunce and processe of the matter, or of this worke so begunne. In whiche there be two principall pointes to be considered. firste in what sort he brought to passe, that man fell away from his innocencie, and happie estate. then in what sorte he brought in the worke of re­demption, [Page] or ye remedie ordeyned before.

In the former of these, there are fyue speciall poyntes to be considered. Fyrste, what the estate of mankind became there­by. as touching which, we haue to know, that first concerning his Soule the prin­cipall parte of him, his naturall gyftes were not cleane loste: but very much de­cayed. as for his other excellencies which we may terme Supernaturall, firste his Immortalitie was pouldred with eternal tormentes. and as for the rest, firste them selues were so cleane loste, that for those pointes there remayned in mans nature no goodnes at all. then also in place of thē he had, for pefect knowledge, starke blind­nes, and error: for abilitie to fulfill ye law, not so much power left, as to thinke one good thought, but was fully replenished with all iniquitie: for freedome of will, most miserable bondage of ye same, & ther­in the power of Sathan wholly aduaun­ced. Then also to come to the body, it be­came most miserable. partly in this world, both in it selfe, by disfigurings, distempe­rature, diseases, griefes, & naturall death; and by ye curse that was cast on other crea­tures, [Page 10] that were for the vse of man: but e­specially in the world to come, being sub­iect then to euerlasting wretchednes. Se­condarily, that this wretched estate was from our first parents deriued to all their posteritie: and three reasons may be ge­uen therefore. First, because they stood for vs all, to haue and to lose, for vs or from vs, what soeuer was bestowed on them. Thē, because the sinne was so great, that it could not be sufficiently punished, vn­lesse it were cast on their posteritie also: especially, yf we cast our eyes to the abso­lute perfection of his holines and righte­ousnes. The thirde and laste, because we haue experience, that the saide corruption is inuested in vs. Thirdly, whether God were the worker of this their ouerthrow or not. Concerning whiche it is to be knowne, first, yt he did it: and that it must nedes so be, for yt there is no other agent, or working powre in all ye world, but his alone. then, that he did it not immediately by him selfe: but by his executioner the diuell; and the readie inclination of man him self. Fourthly, to what ende he should do it. which was, to worke forth ye purpose [Page] of the Father; to shewe forth especially, both his iust vengeaunce on those, whom he woulde not vouchsafe to raise vp a­gaine: and his mercie on those, whome he would recouer. The fift and laste is, to search out, how this worke may be attri­buted to God, and yet he not made there­by the author of sinne. Concerning which it is to be knowne, first of all, that all the workes of God are so righteous, & him selfe so well able to answere for him selfe, that neither cā he do any yll; neither doth he neede our defence. Then also, that whereas in all things that are done, there is a double consideration, one of the dede it selfe; the other of the qualitie, or forme, or maner of it: to distinguishe betwixt the two, bringeth a sufficient light to the mat­ter. so that euer we attribute the deede it selfe, without any exception, to God a­lone (as in murther) the bereeuing a man of his life: the qualitie, yf it be good (as the lawfull putting a man to death for his desertes) to God also; yf it be in­different (as in naturall death) to the course of nature whiche God hathe set: which notwithstanding euer is at [Page 11] the becke of God. Yf the qualitie be yll (as vnlawfully to take a mans lyfe from him) and so might seeme to streyne the deede so farre, that yf the deede should be adscribed to God: he also shoulde be the author of sinne, yet are these two thinges therewithall to be knowne. First, that as it is the worke of God, he euer hath some other qualitie or forme apperteyning therevnto that is good. Then also, that the yll qualitie or forme of the yll deed, is not eyther eternall with God (because the diuill him selfe the author of it, was him selfe the creature of God) or to him deriued from God at his creation (for that the goodnes of God is such, as that no yll can proceede of it: no more then darknes can come of light; of health, sicknes; of life, death, &c.): But of the di­uell as of his owne, afterwarde obtey­ned because he did not abide in the truth. Sinne beeing by nature but the decay of righteousnes: as darkenes is, but ye want of light; sicknes no more but the want of health; and death no more but wāt of life. So that Sinne might very well firste be­ginne in him, when first he fell.

In the latter, that is, in the bringing in of ye remedy yt was before ordeined, there are three things to be cōsidered. first, how he prepared mankind to receaue it before that fully he brought it in. then, howe he brought forth the worke it selfe. thirdly, howe he hath euer since mainteined and aduaunced the same.

To beginne with the first of these three, we find yt he did it diuersly: somewhat o­therwise in ye first age of ye world, then in ye second. In the first age of ye world (till the calling of Abraham) he did altogether (to speake of) estraunge him selfe to the world: and yet therewithall gaue notable tokens of a reconciliation made in the se­cret purpose of God, and that the worke therof should be accomplished when time should come. as touching ye estraunginge of him selfe, we haue to consider in what maner it was: and to what ende it was done. The maner of it appeareth in these three poynts. First, yt he droue out of Pa­radise our first aūcestors, immediately af­ter ye fall; and frō the fruition of the Tree of life. Secondarily, yt afterward he chose vnto him no one people or nation in all [Page 12] the world: but onely a few particular men of diuers families. Last of all, that vnto those particulars also he did not geue a­ny set forme of religion, or manifestation of his will: but onely delte with them by the law written in their hartes; and by extraordinary reuelation. The ende, or cause wherefore it was donne, was to teache them howe odious they were in the moste holy iudgementes of God. both to dryue them from that naturall here­sie of man, to haue some good opinion of their owne righteousnes: and to prouoke them to seeke for helpe by the way of mercie. As touching the tokens of the re­conciliation that I spake of, we haue in lyke maner to see, what they were: and why hee did vouchsafe to geue them. Of those tokens there were two sortes. some that insued immediately after the fall: and some that were founde in the processe of tyme that followed. Immediately after the fall, he came to rayse them vp againe: sought them out where they were hid: put them in minde of the cause of their mise­rie: cursed the serpent for their sakes: pro­mised them a cōquest ouer him: cast vpon [Page] them but a gētle discipline, although their sinne were maruelous great: and made them garmentes to couer their nakednes. In the processe of time that followed in that age, he so blessed their acte of genera­tion, that in conuenient time the earth was replenished with people: gaue them thinges nedefull for their bodies: clothed many of them with notable vertues, and politicall excellencies: and gaue vnto some, the most comfortable seale of adop­tion. The ende or cause wherfore he gaue them, was, both to comfort them agaynst the bitternes of that estraunging of him selfe: and also, by suche fatherly dealing, the better to allure them vnto him. In the seconde age of the world, or in all that space of time, that was betwixt the calling of Abraham, vntill the cōming of Christ, the preparation that he vsed, consisteth in foure principall poyntes. Firste, that he chose vnto him one people, the children of Israell out of all the world. Whiche is so to be taken, as that we haue out of the same to gather, that for all that time, as for any Church or people of adoption, he had no other Nation, or whole Familie [Page 13] (that we knowe of) in all the worlde, but them alone: and yet that euer he had di­uers particular men of other Nations, whome he had secretly sealed, and some­times ioyned vnto them, in their pro­fession. And as for other fauourable dea­ling, though he delt very graciously with others, also: yet was he euer most graci­ous to them. Secondarily, by giuing thē a farther knowledge of whatsoeuer ap­perteyned to the worke of Redemption that was in hande, by that forme of Reli­gion which is termed the Law; the Pro­phetes opening and vrging the same. as touching which we haue to consider, first, what was therein exhibited vnto them: then, howe he did applie the same to their vse. There were exhibited vnto them a couple of Couenaūts. The one that if they should performe the rule of absolute righ­teousnesse, to them in the Law prescribed, they shoulde bee able to liue thereby: or, which is the same, they should be able to stande in the iudgement of God, by the vertue of their owne merites. The other, that forbecause no body was able to per­forme it, therefore him selfe had prouided [Page] him of an other that should performe the same; and would sende him into ye world when the time should come: on whome whosoeuer should fully rest, and seeke no further, they should be able to stande by him, and by the vertue of his merites. He applyed the same to their vse two maner of wayes. First, by geuing foorth the rule of absolute righteousnes, and requiring the full performaunce of it: or els letting them vnderstande, that no­thing should be able to stande before him. so to chase them away from the opinion of their owne righteousnes, that naturall heresie of all mankinde. Then, for that by the Prophetes he both gaue them to vnderstande, that there was an other way of saluation ordeyned (by the latter Co­uenaunt); and that there was no other but it: and also by often renewing of his promise dyd very well strengthen them, both agaynst doubtfulnesse on the one side; and agaynst the impaciencie of long wayting, on the other syde. Thirdely, by the figures and shadowes of the Le­uiticall ceremonies: whereby he did no­tably describe the Sauiour; and the whole [Page 14] worke of Redemption by him. Last of all, about foure hundred yeeres before that the Sauiour shoulde come, he dyd as it were prouoke their appetite to couet him: both by geuing no Prophet or Vision vn­to them, as before he was wonte; and by plunging their State or Common welth in deepe distresse.

To come to the second, that is, the brin­ging forth of the worke of Redemption it selfe, there be foure principal things to be considered. first, what time it came in. se­condarily, what kind of one he was, and must nedes haue ben, that shuld performe it. thirdly, how he hath performed ye mat­ter. last of all, how comfortable his name is vnto vs. The time wherein he perso­nally came, was the latter end of ye second age, whē ye fulnes of time was come. so to performe his promise to ye nation, before that they should be cast of from being his peculiar people. Our Sauiour was, and nedes must haue bene both God and man. It behoued him to be god, that he might be the person yt were able to doo whatsoeuer apperteined to ye work of Redēption. It behoued him to be mā, that so he might be [Page] the partie that onely was chargeable, or that might lawfully doo it, which coulde be no other but only man. In which his manhood he had experience of our infir­mities of nature: but was neuer steined with any spotte of sinne. The performāce of his worke resteth in two principall poynts. First, that he hath on our behalfe susteined in his manhood, whatsoeuer weight of vengeaunce was due to our sinne: so to answere the Iustice of God. and yet him selfe perished not, as wee should haue done, for that he was able to cast it of when he would. Then, that he hath wrought on our behalfe whatsoeuer righteousnes, or perfection the iustice of God requireth of those that should be left into the kingdome of God: that so wee might be able, by ye vertue of his merites, to come thervnto. As touching his name, the matter is this, that to our comforte, and to the strengthening of our fayth, he would be called Iesus Christ. Iesus be­ing an Hebrewe worde, and signifying a Sauiour: Christ being a Greeke worde, and signifying Annoynted. Whiche An­noynting (beeing an olde ceremonie of [Page 15] the Leuitical Lawe, fulfilled and abroga­ted by Christ) doth in him signifie, that he was both ordeined of God, to be our sa­uiour: and also furnished with abili­tie to saue. And therefore that he is in this sorte (moste effectually) annoynted our Priest, Prophet, and King: that of his fulnes we might all receyue whatsoe­uer were needefull. that is, that he beeing our Priest, might make the attonement for euer betwixt God and vs: he beeing our Prophet or Teacher, might instruct vs in all things for vs to knowe: he be­ing our king, might gouerne, both with­in vs by his grace, or spirite of adoption: & without vs by his power in all things els, that nothing hurt vs.

The third remaineth, that is to find out, after what maner this our Sauiour, ha­uing finished all for the which he came in­to the world, in this thirde and laste age of the world hath euer mainteined, and notably aduaūced this worke of Redemp­tion. wherein there are three principall thinges to be considered. The first is, that notwithstanding diuers lets or hinderan­ces that were in the way: yet it pleased [Page] God to aduaunce the publication of this worke of Redemption in such sort, that in time conuenient it was knowne & recey­ued throughout the world. and so, all na­tions inuited to the kingdome of God: or, the kingdome of God set open, not to one nation nowe, but to all beleeuers. The lettes that I speake of, were espe­cially three. The nation of the Iewes: their Temple, and ceremonies yet remai­ning in estimation. Most bitter Persecu­tion for a long time after, immediately insuing. And, when it was ceassed, most greeuous variaunce, and Heresies, that dydde then aryse oute of the peace and quietnes of the Churche. The seconde, that after this, when the people beganne generally to bee weerie of the worde of lyfe, it pleased hym, so to auenge the contempt thereof throughout the earth, that (as synce wee haue founde) he dyd in deede darken this fayre day maruei­lous muche. in the East, and muche of the Southe, by the abhomination of Mahomet: in the West and muche of the Northe, by that moste Idolatrous vanitie of the Churche of Rome. But [Page 16] yet he euer reserued vnto him selfe a suf­ficient number of witnesses, to testifie the truth to the wicked worlde, euen in the corruptest time of all, or whensoeuer the power of darknes moste preuayled. The thirde and laste, that nowe to the comforte of all his people, he dothe glo­riously aduaunce the Gospell agayne, to wake vs vp agaynst his comming: and euery day, more and more dothe nota­bly purge it from the ruste and cancre, that corruption of time had brought vnto it; and mightely enlargeth the beames of the truth, to lightē al, in al things nedeful.

Hauing so declared, both in what sorte he beganne, and after what maner hither­to he proceeded in this manifestation of himselfe, now haue we to search out, what must be the accomplishment, or finishing of it. Concerning which, he hath geuen vs before hande to vnderstande, that when the time appoynted shal come, then shalbe the day of generall iudgement, where­in he wyll finishe the whole worke. Heer therefore haue wee particularly to con­sider these fiue principall thinges. First, what is ye time appoynted, then, who they [Page] are that must come to iudgment. thirdly, in what maner the iudgement shall be. fourthly, what kinde of execution shall follow. last of all, howe Christ shall then resigne or gyue vp his kingdome to his Father againe.

As touching the tyme that I speake of, first of all we haue certaine likelihoodes, that it is lyke to be now very nere. Then also, we haue this vndoubted know­ledge, that it shall be, so sone as God shall haue brought in the full number of his chosen people; and finished all thinges els that he had in his purpose to doe.

Those that muste come to iudgement, are, euen all, and euery one, without ex­ception of dignitie, sexe, age, or suche like, that euer were, are, or shalbe hereafter to that present day. al which (by yt time yt the whole accompt be made) may come vnder a couple of sortes. The firste is of those that are departed before that tyme. who muste all, whether their soules were in wretchednesse, or in blessed estate, haue their owne bodyes restored to them a­gaine. to thende, that as Soule and Bo­dy haue communicated together in suche [Page 19] thinges as they haue done: so may they both together haue their iudgement. The other is of those that shall liue at that pre­sent. who shall, first sodenly be chaunged and made such, as those are, that are risen againe: and then with the reste receaue their iudgement.

As touching the maner of that iudge­ment, we are geuen to vnderstande, that, our Sauiour shall come in greate glorie: the heauens and the earth shal passe at his presence: all mankinde shall be diuided or sundred into a couple of seuerall partes: & the hearts of all being plainely opened, he shall pronounce, euerlasting ioyes or blessednesse to the one; euerlasting tor­mentes or wretchednes to the other.

The execution that shall be done, shalbe according to the sentence pronounced. the one sorte caste downe, with the diuels to hell: the other taken vp, with him selfe to heauen. The resignatiō of his kingdome is, that so hauing finished all, he shal from that day forward rule no more as media­tor (because he hath finished that worke): but euer notwithstanding as he is God, and equall to the Father.

The Person of the Holy Ghost.

VVto the Person of the holy Ghost we attribute the working of his purpose aforesaid in vs, and in all other creatures of the worlde, as his wisedome knoweth to be most agreable to that his purpose, and to the bringing forth of the same to his owne glory. Of this working of gods holy spirit, I finde two principall sortes. whereof the former is that generall wor­king of his, whereby the vniuersall socie­tie of all thinges in this world continueth in suche sort as we see that it doth. The o­ther is that wherby he is occupied in some speciall kinde.

Of that his generall working withal, the principall actions are, that whatsoe­uer there is in the world, from the highest to the lowest, that doth he first vpholde & mainteine, vntill the tyme appoynted do come that he will haue the same dissolued. Secondarily he doth direct, guide, and or­der the same; that all thinges fall out, not at auenture: but as God him selfe in his [Page 20] secret purpose hath ordeyned; as well for the tyme; as also for the maner of issue. Thirdly that he doth vnite, couple, or knit together all in one, with certaine bandes of mutuall societie, so farre as the kind or nature of euery one may beare. and that on the nedefull behalfe, both of the whole; and of euery membre or part.

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

As touching his working with the cho­sen, there are fyue principall thinges to be considered. firste, what the worke it selfe is that he worketh in them: secon­darily, howe farre he worketh in them the same yt hee worketh: thirdly, by what de­grees he doth it: fourthly, by what power: last of all to what ende or purpose.

To find out what the worke it selfe is, we haue to consider howe hee worketh in them. firste as they are menne; then as [Page] they are his electe nombre, or choyce­flocke.

As they are men, his worke in them is no more, but that which consisteth in those three poyntes of his generall working with all: that so he may make thē in those things also, conuenient members of their common societie with all thinges els. Which is that he, according as he thin­keth good, doth vpholde and mainteine them; guide & order them; and knit them together as behoueth.

As we are his choyce-flocke, he bestow­eth on vs an excellent worke. For seeing that we are ordeyned or chosen to be an holy people, a peculiar inheritaunce, a kingdome of priestes, and citizens of the kingdome of God, therfore doth he frame vs to be suche as may become so holy a calling. And yet in such sorte, that first as touching naturall corruption he leaueth the same wholly vnto vs. wherein not­withstanding is to be considered, that as by the force of it we both euer are geuen vnto sinne; and also muche and often of­fend: so on the other side, doth he so migh­tely bridle ye same, that it doth not reigne [Page 17] in vs, or is not so strong against vs, that it preuaileth to our destruction. Then as touching the spirituall working of his grace that we may be decked with conue­nient beauty, and such excellencies as our selues haue not, he doth both lay as it were the foundation thereof; and also rayseth vp a goodly building vppon the same. The foundation that hee layeth, is that he doth effectually call vs, or be­gette vs againe, or renue our mindes. which cōsisteth in two principall pointes. firste, that he doth notably translate vs from the barreine and corrupte moulde where before we griewe, the original cor­ruption of our nature, and that, not a­gainste, or without our willes: but with hartie misliking of our former reprobate wayes. Then, that he planteth vs in Ie­sus Christ: or graffeth vs into him, or into his fleshe, or manhood by mistical vnion. The building that is layd vpō this foun­dation cōsisteth of many notable vertues. wherof some are Capitall, or more gene­rall: others more speciall, or suche as arise out of those others. The general vertues are these first, a good & a soūd knowledge [Page] of the Sonne, & the holy ghost then, a set­led & a cōfirmed iudgemēt (in such things as concerne our saluation) forth-with ari­sing out of this knowledge. thirdly, a fer­uent & a singular loue of God, for yt we fynd him to be such as he is. fourthly, to settle our selues wholly in him, both for ye whole worke of our redemption; and for whatsoeuer els we nede. last of all, such o­bedience, humilitie, or pliablenes of mind, as yt puting by, both man one the one side; and all other creatures in heauē, or earth on the other side: we doe a kinde of spiri­tuall Homage, or soueraigne seruice to God, geuing ouer our selues wholly to him, to do whatsoeuer we shall finde that he requireth. Those other vertues that are more speciall, or goe more directly to some point of our dutie, are of two sortes or companies. suche as doe concerne that parte of our dutie that the spirite of God in vs worketh forth to Gods owne per­son: and such as it worketh forth towards the common societie wherein we lyue. Of the firste sorte there are three. Fyrste that we worshippe him, not as our selues, or others thinke good: but onely as him [Page 18] selfe hath appoynted. The seconde, yt the same manner of our worshipping be not counterfet or dissembled: but syncere, or inwardely suche, as outwardely, we doo pretende. The thirde, that to the ende we may attaine therevnto, we be not eyther altogether carelesse of the same; or, but after a common maner bent vnto it: but that we be so earnestly set therevppon, as that we do very diligētly vse such things as lead therevnto. Of the other sort there are lykewise other three. whiche are, in­wardly to beare suche a loue or affection to all and to euery one as that firste we vnite or knitte our selues together to all and to euery one, in suche sorte as God shall appoint: whether they be Stran­gers, vnworthy, or our enemies. Secon­darily, yt we studie the preseruation of all and of euery one. and that not onely Ge­nerally, that in all thinges it be well with them: but also more specially in these three pointes, his wedlocke, Substaunce, and good Name, last of al that we so con­tent oure selues with oure owne estate whatsoeuer it be, that we neuer couet to steppe into any others.

As touching the second poynt, that is, how farre he worketh in them these most excellent graces, we haue to cōsider these two thinges. First, yt in ye person of Christ all these thinges be moste absolutely wrought: not one iote of them all wan­ting. so that as we are in him, we haue moste perfect righteousnes wrought: yf not in vs; yet for vs, and on our behalfe. Then, that as we consider our selues a­parte (and yet as we are in Christ) it plea­seth God to worke in vs, not all those thinges aboue rehearsed; nor any greate perfection that commeth neere therevn­to: but only a certaine mediocritie that is very farre distant in euery poynt (euen in those wherevnto we come nerest of all) from the perfectiō that here is described. and this, in some more, in some lesse, and for the moste part maruelous litle. when he worketh these things more abundant­ly, it is to shew forth how litle ye corruptiō of our nature is able to preuaile against ye power of his grace, whēsoeuer he is dis­posed effectually to worke therby. whē he worketh these things so sparingly, it is yt ye glory of his free gift be lesse darkned by [Page 21] the goodnes that he should worke in vs.

Concerning the third poynt, that is, by what degrees he worketh these things in the chosen or faithfull so far as it pleaseth him to work them, we haue to vnderstād; First of all, that he geueth the motion, or bringeth to minde that which he is dispo­sed to worke in them. Secondarily, that he kindleth in them a liking of the same. Thirdly, that he trameth in their willes a consent and readines to do it. Lastly, that he worketh in them: or, bringeth foorth that motion, liking, and readines to doo it, to the deede it selfe.

As touching the fourth poynt, that is, by what power he worketh the same, we haue to consider, that there are a couple of kindes thereof: the one inwarde: the o­ther outwarde. That which is inwarde, is the principall: and is that mercifull po­wer of God, which also is called the grace of Iesus Christ. which hauing in vs, my­stically, the like function, office, or nature, as the blood hath with the body, or the sappe with the tree, doth so make vs fruit­full in such things as are acceptable and welcome to God. That whiche is out­warde, [Page] is the same that he putteth foorth in those Meanes, and Helpes, whereby he worketh.

Concerning the meanes that I speake of, wee haue to consider these two thin­ges. firste, what the meanes are: then, howe it pleaseth the holy Ghost to worke by them. The meanes are foure, the worde; the Sacramentes; the Churche; and Gouernement. Vnder the worde is to be vnderstoode, principally the ho­ly Scriptures, that is, the Olde, and the Newe Testamentes: then also whatsoe­uer other instruction agreeth therwithall; whether it bee Publique, or Priuate. Publique instruction is that which is ge­uen in open audience, or by publique authoritie: as ordinarie Seruice, Ho­milies, Sermons. Priuate is that whi­che passeth in mutuall conference, be­tweene one man an an other. The two Sacramentes, or Pledges, or Visible witnessinges of the Couenaunt of Ado­ption made by god with al true beleuers, are Baptisme, and the Lordes Supper. Whereof the one dothe witnesse that we are made cleane, and graffed into the bo­dy [Page 22] of Christe: the other that we haue in him all manner of fulnesse, or sufficien­cie for our Redemption. The Churche is no more, but the societie or fellow­shippe of those that doo professe the fayth of Christ, and therefore euer haue among them his worde, and Sacra­mentes, in high estimation. whiche, as we esteeme it one of the Meanes, wher­by the holy Ghost worketh in vs suche thinges as apperteyne to our Redemp­tion, isThe mea­ning of this limitation is this first that wee take not into this accompt that parte of the Church which is Triumphant, because they are seuered from vs, and we haue no warrant that in these things it pleaseth God to helpe vs by them: but Militaunt, or those that are in their warfare heere on the earth. Secondarily, that we doo not discontent our selues, yf wee can not lay before our eyes the vniuersall or whole Churche at once, for that so we coulde haue no dealing at all with them: but content our selues with the Nationall Churche that is about vs, for that we may haue dealing with it, and by it (if it bee suche as is described) bee knitte to the whole. Thirdly, that this Churche neede not be that whiche is termed inuisible, con­sisting onely of the truer members, whiche are knowne onely to God, and not vnto vs: but that we neede no other whereby the holy Ghost shoulde worke, but onely that which is visible, or those that professe Christianitie, whe­ther it bee truely, or not: for that by their outwarde profes­sion, the holy Ghost can wel ynough bring vs to the truth. Militaunt, National, & Visible. [Page] Of Gouernment there be three sortes. First, that whiche is established in euery State, and is distributed from the foun­tayne three maner of wayes, and so ta­keth the name ofEcclesia­sticall is ye whiche is occupied a­bout the adnauncemēt or maintei­naunce of religion. Ciuile it is, as it is occupied in cases of common equitie, in a peaceable and quiet state. Mar­tiall, or ar­med it is, as it seeth to ye defence of the com­monwelth, by lande, and sea, at home, and abroade. Ecclesiastical, Ciuill, & Martiall. Secondarily, that whiche is meerely spirituall, and is taken vp in any congregation of their owne accord, and is called discipline, or the vse of the keies. Wherein are three principal thinges to be considered, the forme, the force, and the vse thereof. Vnto the forme apperteineth the consideration of these three. First, of the persons in whose handes it is: which are of the better and godlyer sorte; and such as them selues can like of to be ru­led by. Secondarily, by what they go­uerne: whiche is, by no maner of ciuile correction: but only by the wise & righte applying of the worde, and the Sacra­mentes, when it is done by the ordinarie minister; otherwise, onely by applying the word in mutual conference. Thirdly, what direction is left thē to leade them a­right: whiche is no more, but sometimes their owne conscience or iudgement; som­times certayne canons, decrees, or rules [Page 23] agreed vpon among thē al. The force of it is, neither to wrap offenders in any ciuile and worldly vengeaunce; nor to reward well-doers with any ciuile and worldly recompence: but to pearce into the con­science of bothe; and to shewe them in what case they stande before God in spiri­tuall accompt: and so restrayneth, not the wilfull, or suche as haue not the feare of God; but onely the willing, and such as haue the touche of conscience. The vse of this kinde of gouernment is. not onely when the other gouernement established is agaynst Christ; but also when it goeth not in all poynts with the sinceritie of the worde. and therfore, nedefull in all states; and euer in vre with the godlyer: and yet not going agaynst the other gouernment established; nor any thing at al preiudici­al thervnto. Thirdly, that which we see in euery good familie: which we may terme domesticall. Whereby parentes gouerne their children, Scholemasters their schol­lers, and masters their seruauntes.

The maner of the holy Ghostes wor­king by these is this. By the worde he di­recteth vs in all thinges nedefull. For as [Page] touching doctrine, he riddeth vs from all damnable opinions: and teacheth vs all needefull truth. In maners, he dothe so clense vs from ill, that also we loth it: and doth so frame vs to goodnes, that he in­clineth our harts towards it. By the Sa­cramentes he confirmeth vnto vs the Co­uenaunte of mercy, and establisheth our fayth in the same: so to reape the fruite therof. by Baptisme, that we are made the children of God, and knit vnto Christ; and that euer our hold therin is renewed, as neede requireth: by the Lordes Sup­per, that we haue plentifull Redemption in Christ Iesus; and that we seeke it one­ly in him. By the societie that wee haue with the Church, because him selfe dothe moste presently rule there, and hath the Scepter of his kingdome among them, by it he bringeth vs to some proofe. For besides the benefite of the worde and the Sacramentes whiche wee finde among them; he otherwise getteth vs forwarde, and carrieth vs vp to further perfection. for that, by their good example he fra­meth vs to doo the like: by their go­uernement keepeth vs in order: and by [Page 24] their consent, company, and felowshippe doth much strēgthen vs in many things. By those three sortes of gouernment, he restrayneth our vnruly nature: incoura­geth vs in the way of godlines: keepeth vs in, that we breake not out: ordereth vs in good and seemely maner: and lea­deth vs the way to euerlasting peace.

Concerning those helpes that I speake of, wee haue in lyke sorte to see, Firste, what they are: then, howe it pleaseth God to worke by them. The Helpes are three: Watchinge, Fastinge, and Prayer. Watchinge is, diligentlye too keepe our soules, or to see to our selues. and therefore to bee well aduysed of these two thinges: what maye hynder vs in the waye of godlynesse; and what maye further vs in the same. Fasting is eyther Publique, or Priuate. Pub­lique is eyther a generall mournynge in the tyme of some Calamitie, eyther appearing, or present: or else a gene­rall endeuour or styrring vppe of oure selues when some weightie matter is too bee attempted. Pryuate is ey­ther Ordinarie, or Extraordinarie. [Page] Ordinarie fasting is, all our whole life to liue soberly, or to vse great moderation, partly in things needefull: but especially in such things as apperteine to delectati­on. Extraordinarie is, when wee haue founde our selues more prone vnto sinne, or flowe to goodnes then we were wont, then to auoyde the occasions of ill, and to vse the occasions of goodnes. Prayer is the lifting vp of the hartes vnto God, when we haue sensibly founde, our selues to be nothing. him only to be all in all.

The maner of his working by these, is this. By watching, that wee doe espie what things may hinder vs; what things may further vs. By Fasting that auoy­ding the occasions of yll, we auoyde the yll too: and vsing the occasions of well dooing, wee also winne to the thing it selfe. By Prayer he geueth, (as neede is) from aboue, that whiche we haue not here beneath.

The laste poynte of his working in the Chosen is to consider, to what ende or purpose he so worketh in them. Which is, not to shewe foorth howe good they are in cōparison of others (as though by [Page 25] their goodnes he were first prouoked so to deale with them; when as in dede these were at the first no better then ye Repro­bates): but to shew forth, as mete it was, him selfe onely. that is, his secrete pur­pose as touching them: the depth of his mercy: and many other poyntes of his Glorie.

The seconde poynt of his speciall wor­king, is the same which he bestoweth on the Reprobate. As touching whiche, we haue in like sorte to consider, first, what he worketh in them: secondarily, in what quātitie or measure he worketh the same: thirdly, by what degrees he worketh it in them: fourthly, howe he dothe it, or by what power or meanes: last of al, to what ende or purpose he so worketh in them.

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

As they are Men, and so a parte of our common societie so long as they liue, he worketh so in them, as that they may bee conueniente members of our Societie, [Page] euery one as he is ordeined to be: whe­ther it be to leade them to that which they should do; or to restrayne them from that which they should not doo. and therefore mainteineth, vniteth, & guideth them also.

As they are Reprobates, and so not or­deined to haue any portiō with Christ, but to goe on their owne way to euerlasting perdition, the effect of his working with them resteth in two principall poyntes. that is to consider, what goodnes on ye the one side he worketh in thē: and on ye other side, what iniquitie of their owne he wor­keth forth out of thē, or bringeth to light. Concerning the goodnes that he worketh in them, we haue to knowe, that first as touching any true godlines, such as shall be accepted with God, he neuer planteth them in Christ, nor translateth them from the corruption of their owne nature. and so consequently, neuer worketh in them, eyther those Capitall vertues before re­hearsed: or those other Braunches that should proceede out of the same. So that these, all their whole life time, bee their yeeres neuer so many, haue not one iote of true godlines in Deede, worde, or [Page 26] Thought. Then as touching a seconda­rie kinde of goodnes, he doth in dede both bring to passe, yt whatsoeuer they do (euen their most wicked sinnes of all) shal some way or other do good vnto others, or be to very good vse howe soeuer it fal: & al­so worketh in them two sortes of things, that are to good cōmendation vnto them in the eye of man. First, diuers worthy and notable qualities: eyther Natural, or Ciuile. Then also certaine apparances or likelyhoodes of those spiritual, and sound graces that he worketh in the chosen; or those graces vnperfect or maymed. as namely, a certaine kinde or likenes of our vnion with Christ: a certaine kind or shew of those Capitall vertues; knowledge; soundnes of Iudgement; Loue; Fayth; and pliablenes of minde: and a certayne kinde or shewe of al those other particular vertues, that are before sufficiētly recited. Cōcerning the other, that is, what iniqui­tie he worketh forth out of them, or howe he hardeneth them in their owne corrup­tion, or leaueth the same forcible agaynst themselues, we haue to consider, that first as touching the Capitall vices that are [Page] contrary to those Capitall vertues before set downe, he hampereth them in their owne snares, or sullieth them with their owne vncleannes. which is, first, a deepe Ignoraunce (and that very wilfull) of God the Father, the Sonne, and the holy ghost. Secondarily, a cōfused iudgement, and a monstrous opinion in all thinges. Thirdly, an inwarde & a naturall lothing of God, so far as they dare; or are not re­strained by earthly benefites. Fourthly, Infidelitie, or, not soundly to rest in him. Last of all, an inuincible frowardnes or hardnes of harte, or a proude loftines of mind: vtterly refusing to put by man, and other creatures, that so they mighte geue them selues wholly and onely vnto the Lorde: and euer coupling all together in such sort, that although in their fonde fan­cie they esteme them not all alike; yet doo they bothe make those others no better then Idolles, and wickedly robbe God of his glory. Then as touching a couple of. Braunches that are contrarie to those before recited, and doo growe or spring out of those Capitall vices? firste, as tou­ching those that goe directly agaynst the [Page 27] honour of Gods owne person, to wor­ship him as themselues or other like them selues, will: to haue very sawcie or vn­reuerent heartes before him: and to bee careles of sounde deuotion. then, concer­ning the others that do apperteine to the common Societie that god hath set amōg vs, disdainefully to despise the same, little rogarding howe notably they are inui­red thereunto: to haue no care of preser­uation, as in generall, so likewise parti­cularlye, neither of their neighbours wedlocke; nor of his substaunce, nor of his goode name or estimation: and euer to be discōtent with such present estate, as it pleased God to cast vpon them.

The seconde poynte of his working with the Reprobate as they are Rebro­bates, is to finde out, in what quantitie or measure he worketh foorth this their iniquitie. which he doth, in some more: in some lesse: in euery one, and in all to­gether, as his wisdome hath founde most expedient, eyther to execute on them his iuste iudgementes; or by them to exercise his chosen; or otherwise to doo his wyll and pleasure.

Thirdly, we haue to examine by what degrees he worketh in them. whiche are all one with those others that we spake of before. For out of their owne stoare he styrreth vp or bringeth forth, first the Motion: secondarily the lyking: thirdly a Readines to do it: last of all, the Com­mitting of the acte it selfe.

Fourthly, we haue to consider in what maner, or by what power or meanes he worketh this same in thē. which also hath a double consideration. Inwardly he doth it two wayes. partly by the ministerie of Sathan: and partly by their owne redi­nes to yll. By both which he dealeth with them two maner of waies. The one is, by making strong or forcible vpō them their owne natural corruption, geuing them o­uer to be lead thereby, as before is descri­bed. The other is by setting them (as them selues also weigh thervnto) in those shewes or shadowes of sounde excellen­cies before recited (as if they were the things them selues) till their destruction come vppon them before they be ware. Outwardly, instrumentally, or in respect of the outwarde action he doth it by two [Page 28] poyntes of their owne corruption. The one is the great contempte that they haue as well of those ordinarie Meanes, the Worde, the Sacramentes, the Churche, and Gouernment: as also of the Helpes before recyted, Watching, Fasting, and Prayer. The other is that highe and im­moderate estimation that they haue of deceiptfull groundes: whiche are naught els but Fleshe and Blood, or an arme of Fleshe. as the ouer-lashing opinion which in these dayes a number of them haue of their owne iudgement, the wise­dome of man, Antiquitie, Vniuersalitie, Doctors, Councels, Succession of Bi­shops, Tradition of elders, Churche of Rome, Peters fayth, and such like.

Last of al is to be seene, to what ende he doth so worke in them. which neuer is, ei­ther for the sinnes sake to helpe forwarde sinne; or to bring vpon them other ini­quitie then them selues would willingly fall into: but euer to bring vpon them, in the way of iust vengeaunce, the fruites of their owne vngracious wayes; to exe­cute his owne righteous Iudgemēts; and to shewe foorth his pacience or longe-suffering, [Page] and other poyntes of his glory besides.

The thirde and last poynt of his speci­all working is the same whereby he dea­leth with all inferiour Creatures ordey­ned to the vse of man. In which (consi­dering that which is sayde alreadie of his generall worke withall) wee haue but these two thinges to consider. first, what is the maner of his working in them: and then the ende wherevnto it tendeth. The maner of his working in them, is eyther by the common course of nature whiche he hath already set or appoynted to euery one: or by some Extraordinarie or se­cret power, besides the course of nature; or els cleane contrarie therevnto. The ende whervnto this his working tendeth is, eyther to do that whervnto by course of nature those things are ordeyned: or els to doo some extraordinarie thing o­therwise then the course of nature lea­deth them vnto. Whiche lightly is, ey­ther to the helpe of the afflicted: or to the punishment of malefactors: or to the set­ting foorth of Gods glory.

The Conclusion.

SO we see, that as touching the whole worke of our redēption, or whatsoeuer good thing is wrought in the chosen, al­though in the tyme of darkenes we haue takē much to our selues, & euer by nature couet so to do in these thinges aboue all others: yet doth it all, and euery iote ap­perteine vnto God. For first, as touching that parte of it, that is attributed to the Father, we see very plainely, that mā can haue nothing to do with it. The election or purpose must needes be of God alone: no iote of it can any way apperteine vn­to man. Then, as touching the seconde parte, whiche was the working forth of that his election or purpose; that muste needes be attributed to the Sonne: and is suche a thing, as can not in any wise come vnder the fingering of man. Last of all, concerning the third part which was the working of the same in vs; that is of such a nature, & so far passeth the strength of fleshe and blood, that no parte thereof can properly be attributed to man but on­ly [Page] vnto the holyNeuer­thelesse, al­thoughe there is no good thing at all wro­ught in vs (be it ne­uer so litle: euen to the least thought of all) but that in respecte of the substaunce of it, or doing the same, doth only apperteine to the Spirite of God, as to the only autor thereof: yet diuers thinges that doe apperteine to this laste part, God doth in his worde (after a sorte, or in some respect) intitle to man as name­ly, first, because they are wrought in vs, as in the shoppes or working houses of the holy Ghoste. secondarily, because the holy Ghoste doth euer first frame our willes to go therewith­all. laste of all, because we shall haue the rewarde that apper­teineth therevnto by the promisse of God. And yet not so, that he betrayeth his owne glory, wrongfully geuing the same to whom it doth not apperteine (being euer redy, yf so it be takē, to chalenge it wholly vnto him selfe): but only, eyther to our comfort, for that so he geueth vs hope of Retribulation or re­warde: or to our encouragement, for that so geuing vs the name to haue done somewhat, or geuing vs the prayse of the deede, he doth allure vs with better chiere to go on forward. Ghost.

Of him, and through him, and for him are all thinges. to whome be glorie for euer. Amen.

Rom. 11. E. 36.

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

¶ There is none ende of making many books: and much reading is a weri­nes of the fleshe. Let vs heare the ende of al. Feare god & kepe his Commaun­dementes: For this is the Whole dutie of man.

A SHORT SVMME of Christian religion vn­der the consideration of the ten Commaundementes. ¶ The generall discourse of all together.

THat peece of scripture which commonly goeth vnder the name of the ten Commaun­dements, as is writen in the twenteth Chapter of Exo­dus, from the beginning of the seconde, vnto the ende of the seuētienth verse, may well be diuided into a couple of principal partes. wherof the former is the Preface, or fore-speache vnto the Commaunde­mentes: the other the Commaundements them selues.

In the Preface, I am the Lord thy God: which brought thee out of the lande of Egypt, out of the house of bondage, we haue to consider two thinges: to whome he speaketh; and what it is that he sayth vnto them. Concerning the former of [Page 29] them, it is no more but this: that literally he speaketh to the Israelites onely: Im­plicatiuely, or, in sense and meaning, to vs also, and to all the faithfull, or to all Christiās that haue bene since in al ages. Concerning the other, firste in plaine wordes hee doth not onely say or affirme, that, he is the lord our God: but also pro­ueth ye same, for yt, as he brought ye Israelites literally out of ye land of Egipt, the house of bondage; so hath he mistically in in lyke sorte broughte both them and vs out of perdition, from the power of the diuell vnder whom we should otherwise haue bene: a more wretched bondage then any mās heart could euer cōceaue. Then, besides his plaine wordes he semeth to implie, first for his owne part, that He is suche, as may very well commaunde vs; and we such, as ought by good right obey him: so to make plaine vnto vs before hande, that yf he shall nowe geue or pre­scribe vnto vs lawes of religion, it is no more then he may lawfully do. then for all others whatsoeuer, that they haue no au­thoritie to prescribe vs any lawes of re­ligion; and, yf needes they wyll, yet [Page] neede not we obey them, nor may yf we woulde: because they are not able to cha­lenge that kinde of dutie by any suche ti­tle; and are not able truely to say, I am the Lord thy God. &c.

The Commaundementes them selues may in like maner be diuided into a cou­ple of principall partes: setting the firste by it selfe: and all the rest likewise aparte by them selues, but (in this respect) all coupled together.

The firste Commaundement doth geue forth the Summe of all Religion Generally, or in fewe wordes compry­seth the whole: bringing all to this one pointe: To worshippe, or esteeme as God, the onely true God, and lyuinge Lorde.

The other doe more Specially intreate of the same: diuiding this whole duty of man, or this whole summe of sounde Re­gion into a couple of principall partes.

The former of them is that part of our dutie, that immediately respecteth God him selfe: or, the worshippe that he reser­ueth to his owne Person. vnto whiche, the three next commaundementes do ap­perteine. [Page 32] Of which three, the firste decla­reth what kinde of worshippe it must be, as touching the nature, or maner, or sub­staunce of it: that is, to worshippe him as he hath appointed, and none otherwise. The seconde teacheth vs that we may not rest in any outwarde shewe of worship­ping: but that we shoulde inwardly haue so notable a reuerence of God, as that suche worshippe as the former descri­beth, shoulde euer be pouldred with true sinceritie. The laste requyreth a feruent zeale, or an vnfeined and an heartie de­sier to attaine therevnto, by keeping ho­ly the Sabbath day.

The other respecteth that parte of our dutie that concerneth oure mutuall or common societie, or the order of our lyfe one with an other. whiche also is our dutie to God: because hee hath enioyned the same; and we otherwise stande bound to none but to him. Of which the other [...]ixe Commaundementes doe entreate. and that in suche sorte, that, firste they all considered together doo plainely im­ [...]ly, that firste we muste haue an in­warde Loue, or an heartie affection, [Page] both to the whole, and to euery membre thereof: then that we must bring forth the same three maner of wayes. Whereof the the first is, that we knit or linke together one with an other, in such order, as it shal appeare that God him selfe from time to tyme doth set among vs: vnto which ap­perteineth the fifte Commaundement. The seconde, that vnto this knitting to­gether by honouring each other, we also bring with vs a true and faythfull care of preseruation, to be spread forth vnto all, & to euery one. This doth God commende vnto vs two maner of wayes. first gene­rally, or in fewe wordes comprising the whole charge: wherevnto apperteineth the sixt commaundement. then more spe­cially, or descending to some particulars: vnto whiche apperteine those three that next followe. whereof the first, requireth so good regard of euery one, as that we anoy none in their wedlocke; or, that our selues walke not so inordinately in that kinde of vice, that it be, eyther the ouer­throwing or els ye daungering of others: the seconde likewise, so vnfeyned a care of our neighbour, that we seeke not wrong­fully [Page 33] to get frō him any thing that is his: the thirde in like maner, so good aduice­ment on his behalfe, that we euer seeke to vpholde our neighbours good name and estimation. The third and last is, that we be euer fully content with our estate: that so our common Societie may be lesse vio­lated by any inordinate dealing to better our selues; vnto which the last Cōmaun­dement doth apperteine, and therewithal maketh the way more easie to the obser­uing of all the rest.

The particular discourse of euery one.

The first Commaundement.

THe first Commaundement, as before is declared, doth geue forth the whole dutie of mā, or the whole summe of Chri­stian Religion Generally: bringing the whole, within the compasse of these fewe words; To haue no other Gods in the sight of the onely true & liuing Lord. But for the further opening of it, we haue to [Page] consider these two things. first, what it forbiddeth: then, what it requireth.

It forbiddeth, first the vice it selfe, that here is named: then also the Roote therof, and whatsoeuer increase commeth out of the same first, that so this vice may out of it afterwarde more naturally spring, and last of all the soyle wherein it groweth. The vice that here is named is, to haue mo Gods, then him that is in dede ye only God: whether they be creatures in dede; or but fictions of their owne deuise. The Roote is, and needes must be, the Igno­raunce of God; the Father, the Sonne, & the holy Ghost. Which what it is, as tou­ching theThe par­ticulars are but touched briefly in that which followeth. but largely in the for­mer booke, which goth altogether he [...]vpon. particulars therof, may be more conueniently gathered out of ye knowlege anone to be set downe. Out of this igno­raunce doth spring that which is cōmonly called vnbeleefe, or hardnes of hart, or im­penitencie (when we take those wordes more largely): which in effect is, first a cō ­fused & a wrong iudgement in all thinges that apperteine to sound Religion: secon­darily, little or nothing to esteme of God: thirdly, neuer soundly to rest in him, but stil to presse on further, we wote not whi­ther: last of al so stubberne & so frowarde [Page 34] an hart, that refusing to submit our selues wholy to God, we huddle him and others together, as we thinke good; and so geue forth nothing but yt which is, either plainly wicked, or els, vnder the shew of holynes, as bad. The soyle or groūd wherin it gro­weth is the corruptiō of our nature. which corruptiō reigneth in al Infidels: not only with the worst; but also with those that are the very best among them.

It requireth, first the vertue it selfe that heere is named: then also bothe the Roote oute of whiche it commeth, and whatsoeuer other increase groweth out of the same, before that this vertue can naturally spring: and last of al the ground wherin it groweth. The vertue is, to put by all others, & to haue the true God only to be our god. Those that we haue to put by, are first all maner of creatures. Whe­ther Celestiall, as Angels, or Saintes: or of this world, as our selues, or others, our own, or other folks excellēcies, the sunne, the moone, beastes, birdes, fishes, plants, ymages, & suche like: or Infernall, as the deuils or ill spirits; & dāned soules Then also all chimers, or fictions, or imagina­tions, or conceiptes of our owne brayne: [Page] as when the Heathenishe people of olde imagined gods of the woods, of the hils, of dales; and suche like innumerable: and we of late (not farre behinde) imagined eyther Angels or Saintes, beyonde the warrant of Gods worde, to flee vnto in time of neede: or when yet we imagine some things to be in our selues, or others to doo vs good, whiche in deede are not to be founde. all which things we haue to put by, and to presse on, to geue our selues wholly vnto the Lorde. The Roote is the knowledge of God; the Father, the Sonne, and the holy Ghost. as namely; vnder the person of the Father, to knowe what the Godhead is in his owne nature, not yet come foorth or vttered vnto vs. and therein more specially to inquire, first of such things as most properly concerne his Person: then of certayne other Excel­lencies that are somewhat farther of from the consideration of his Person, or sub­staunce, and yet can neuer be separated from the Godhead: last of all, of his will and pleasure. Vnder the person of the Sonne, to knowe howe the selfe same Godhead hath declared or vttered him [Page 35] selfe to be knowne of others. and therein, firste in what sorte he beganne this ma­nifestation of him selfe: secondarily, in what sorte he dyd from time to time pro­ceede with the same: thirdly, in what sorte it must be accomplished or finished. Vnder the Person of the holy Ghoste to finde out in what maner the selfe same Godhead worketh in others, that he may be knowne in his demonstration. and therein, firste howe he worketh generally with all: and how more specially he wor­keth with diuers kindes. first with the Chosen: then with Reprobates: last of all, with all other inferior Creatures. Out of which knowledge doth spring that which sometimes is called Fayth, sometimes Repentaūce, (when we take those words generally) and by diuers names besides. which is in effect, first, a sounde, & a setled iudgement in suche thinges as concerne true Religion: then a feruent, and a sin­gular loue of God, for that we finde him to be suche as he is: thirdly, to settle our selues wholy in him, & neuer to seeke to a­ny other: last of al, so obedient, so humble, and so pliable a mind, in all things to be at [Page] the becke of God, that putting byThat by these mea­nes we are sayd to put by mākinde on the one side, and all other crea­tures on ye other side, that others maye bee more easily perswaded therin, they must learne to knowe, that ye knowledge of god carieth such a light with it, as that thereby we doo in deede very playnely perceyue, that neither the one, nor the other of those are meete to haue any such honour. And first as touching mankinde, yf wee Man­kinde on the one side, and al otherThat by these mea­nes we are sayd to put by mākinde on the one side, and all other crea­tures on ye other side, that others maye bee more easily perswaded therin, they must learne to knowe, that ye knowledge of god carieth such a light with it, as that thereby we doo in deede very playnely perceyue, that neither the one, nor the other of those are meete to haue any such honour. And first as touching mankinde, yf wee Crea­tures on the other, wee geue ouer our selues wholy to God, by a kinde of spi­rituall Homage or soueraigne honour. the particulars wherof doo more proper­ly apperteyne to the other Commaunde­mentes. The grounde, or moulde where this knowledge will growe, is neuer any other, but eyther the former integri­tie of our nature, whiche nowe is paste our reache for euer: or els, Iesus Christ, by mysticall vnion to bee incarnate with him. which way only is left vnto vs wherby wee may be able to doo any good.

should giue this honour to any, it must nedes be, our selues, or others. If it be our selues, then is there at al no place of wor­ship, which by nature doth neuer passe but frō the lesser vnto the greater. Which ine­qualitie is neuer found betwixt our selues on the one side, and no moe but our selues on the other. If it be others, then must it be such as haue already finished their race [Page 36] in this present world: or els those that yet remayne here on the earth. If they be of the former sorte, or haue alreadie en­ded their presente lyfe, fyrste they are not perfect men, for that their bodies and soules are sundred eche from other. secon­darily, their bodies (a very fewe only ex­cepted by speciall prerogatiue) are yet in the bowels of the earth, not able to doe the functions of a body, but subiect to rottennes, and to corruption. laste of all, their soules must needes be, eyther at rest and blessed (and then exempted from the sence & knowledge of our miserie heere) or in paynes and miserable, and so, not at leysure, nor able to geue any blessed­nesse to vs. If they be such as yet are on earth in this present worlde, eyther they are vtterly feuered from vs by distaunce of place (and then can they doe vs neither good nor hurte): or els they are heere a­mong vs, and then are affected towards vs, eyther well and Christianlyke (and then it is the worke of Gods spirite in them); or euill and wickedly (and then is the power of the Diuell, and their owne naughtinesse coupled together. but [Page] then as they are vnwilling to do vs good, so are they vnable to doo vs hurt); or in­differently (& then neither are they of any desertes towards vs, neither are they in dignitie but our equals, or of the same mould with vs.) So that whether they be saintes in heauē, or damned soules in hel, or men liuing on earth, as they are not a­ble to helpe or hurt vs, so are they neither Lords nor Ladies to vs in this accompt. Concerning other Creatures, nedes must they be eyther Angels of heauen; or wic­ked spirites, and diuels of hell; or others of these corruptible creatures. yf they be Angels in heauen, then are they ordeined to serue vs, as God from time to time shal imploy them: are but fellow seruants with vs: and haue neither authoritie ouer vs; nor any power against vs, or with vs. yf they be of those diuels, or wicked spi­rites, then can they not haue but an yl wil towards vs: and yet haue they at all no power against vs. yf they be of other cor­ruptible creatures, either in the firmamēt or elements aboue, or els on the earth, or in the waters beneath, thē are they in dede the good creatures of god: ordeined to our [Page 37] vse; but yet all our inferiors, made to doe their seruice to vs: otherwise in their owne nature but weake, and able to doe vs no pleasure at all, but when it pleaseth God to worke by them. So that these al­so are neither Lords nor Ladies to vs.

The seconde Com­maundement.

THe seconde Commaundement doth shewe what kinde of worshippe it muste needes be (as touching the sub­staunce, or mater of it) wherewithall God muste be serued of vs, so long as we lyue here in this present worlde. that is, To worshippe him as he hath appointed; and none otherwise. But of that pece of scrip­ture, that goeth vnder the name of the se­cond commaundemēt, there be two prin­cipall partes. the former is the Com­maundemēt it selfe: the other is the Rea­son added in the ende, to styrre vs vp to kepe this commaundement.

In the Commaundement it selfe we haue likewise to search out, firste what it [Page] forbiddeth: then what it requireth.

It forbiddeth, first as touching images a couple of Braunches: then also theBy this word roote we hence­forwarde vnderstand yt knot or ioynt, out of which ye Braunch groweth. Roote of them, and whatsoeuer other Braunches come out of the same. The former of ye two Braunches that by name are forbidden, is to make to our selues, or to our vse anie grauen image or the like­nes of any thing that is in heauen a­boue, on earth beneath, or in the waters vnder the earth (and yet not altogether; as namely, when they are but historicall & ciuile: but) when they are made to some superstitious ende. as, eyther to expresse the Godheade: or, by that meanes to bring him somewhat nerer to vs, or to our vse: or, to stirre vp, or kindle in vs any kinde of deuotion, or, as we com­monly say, to put vs in a good mynde. The other is (if it happen we haue made any suche, or otherwise light on them) to bowe downe vnto them, or to wor­shippe them. which may be done eyther for their owne sakes; which is the gros­ser error: or for others whome they are made to represent; which also is badde y­nough. And we may bowe downe vnto [Page 38] them, or worshippe them two maner of wayes. eyther by giuing some actuall re­uerence vnto them; as geuing a crosse the right hand: or, yf in fancie we make any accompt of them, or haue them in anye estimation. The Roote is a principall parte of infidelitie, or of the increase that commeth of it, which we may call a despe­rate or a carelesse mind: not so soundly re­sting in the workes of Gods wisedome, but that we feare the diuell will runne away with all, or at least very much doubt how the matter will go, vnlesse we adde somewhat more thervnto; or els haue so litle care of his directiō, yt very easely we go before it. The other Braunches that are in like sorte forbidden, are many and diuers: but suche as may all be reduced to a couple of sortes. For whereas our worshippe muste needes be eyther In­ternall, or els Externall, howsoeuer we shal happē to worship amisse, it must neds apperteyne to one of these kyndes. But wheras our Internal, or inward, or spiri­tual worshippe hath lykewise a couple of Braunches, the one of Honoure, the other of Seruice, we haue here to [Page] take so much more heede how we sort to­gether those Braunches that belonge therevnto. Braunches that goe againste his Honour, are, when we do eyther con­ceaue any such fancies or opinions as are contrary therevnto: or hauing ones con­ceiued any suche, beginne to haue an esti­mation or a lyking of them. As for exam­ple, To thinke otherwise of God in any point, then he hath opened him selfe vnto vs: to haue other opinions in pointes of Religion, then are set forth in his worde: to haue other wayes to helpe our selues, eyther in the worke of our Redemption, in the whole, or in part; or in other things that we nede: to imagin that things come by happe or chaunce, or that some others beare a sway in them; and doo not attri­bute al vnto god: to sweare by any other: or such lyke. Braunches that go againste the Seruice that we owe vnto him, are lykewise of two sortes. first when we are not in a redines to doo him seruice: then when we misse in the deede it selfe. Out of a redines may we put our selues, yf ey­ther we hamper our selues vnaduisedly, by Vowes, Mariage, Bondes, or Ser­uice: [Page 39] or yf we doo impayre our selues, in Minde, Bodie, or Goodes. As touching the deede it selfe, that also is double. first, that whiche belongeth to our Common Calling, as we are Christians: then, that which belongeth to our seuerall Trades, or kindes of lyfe. In the former of these we offende, when we eyther entre into a wrong profession (as both the Iewes, & Turkes doo): or when as hauing entred well, and taken vpon vs the right profes­sion, we doe suche thinges as we are not charged with all. as, Superstitious, or Pope-holy persons vse to do, when they do their owne, or other folkes workes: Coniurours, Exorcistes, Witches, Char­mers, and suche like when they go about without any calling to call vp, inquier of, commaunde, caste out, bynde or hamper diuels or spirits; or any other such feates of theirs. In the latter of these we offend, when as eyther we chuse our Trade a­misse; not regarding therin the calling of God, but our owne corrupt affections: or els hauing rightly chosen, do otherwise vnder the name of our calling, then our calling alloweth, or will beare vs out. [Page] Externall respecteth the outwarde acti­on. Against it we offende, when as eyther we vse any other rites or Ceremonies then are taught vs or warranted by the word of God (whether they be borrowed of the abrogate Leuiticall law, or deuised by our selues; or taken of others, by Tra­dition, Custome, or writing) or els when we shrinke frō the open profession of him or his truth, in worde or deede; for feare, or fauour.

It Requireth, first the present Braun­ches: then also the Roote, and whatso­euer other Braunches come out of the same. The present Braunches are hearte­ly to detest all suche images, eyther to worship thē; or els but to deuise, or make thē, or haue them. The Roote is, so fully to settle our selues in the workes of Gods wisedome, & so highly to esteme of ye same, that neuer we go about to do any part of our owne deuise in those matters. The o­ther Braunches that arise out of the same, are to be taken in the selfe same order that before is sette downe. As touching the former parte of our Inwarde wor­shippe, whiche respecteth the Honour [Page 40] that we owe vnto God, firste that we thinke or conceaue of God in euery point as he hathe opened him selfe vnto vs: that we conforme our opinions and iudgement in matters of Religion to the prescript of Gods worde: yt we doe so fully content our selues in him, that in all matters, as in all cases we euer depende of, and rest onely in him, as well for the whole worke of our Redemption, as he hath wrought it in Iesus Christ; as al­so for what soeuer els we need in this present worlde: that we attribute all thinges vnto God; and seeke vnto him in all our necessities: that when soe­uer we are iustly occasioned to take an othe, then, because he onely is suffi­cient to witnes a truth, that wee e­uer call him to witnes, and sweare onely by him: and whatsoeuer others are of this kinde. As touching the other part, which is the Seruice that we owe vnto hym, there be two sortes of Braunches that apperteine therevnto. the firste, as touching our preparation to doo him Seruice: the other as tou­ching the deede it selfe. vnto our pre­paration [Page] apperteyneth, first that we euer kepe in our handes all suche libertie and freedome as it shall please God to afforde vs: then that we keepe vp and mainteine our selues in good plight; in Minde, in Body, in Goodes, that so we may do our Deede the better. Vnto the Deede it selfe do in like sorte apperteine two sortes of Braunches. first, as touching our Com­mon Callinge, that we both carefully re­serue our selues to suche thinges only as shall be inioyned, or holde of our handes from all, tyll we are very well assured what is to be done: and also when we shall throughly see what is to be done, remoue all lets, set our selues to the dede, and continue therin. then as touching our seuerall Trades of lyfe, firste that we chuse arighte: then that faithfully we walke therin. Concerning that kinde of worshippe that I termed Externall, and saide to respecte the outwarde action, the Braunches are, first that we duly vse such Sacramentes, Ceremonies, and other Exercises, of our faithe, as the worde of God hath commended vnto vs: and such Ceremonies, and other godlie Eercices, [Page 41] as shall from tyme to tyme be found mete for vs, and rightly by those that are in authoritie commended vnto vs. then al­so that we euer professe our faith in this naughtie worlde, in worde and deede, as occasion shall at any tyme serue.

As touching the reason that he addeth in the ende, to styrre vs vp to keepe this Commaundement, it is double. For first he denounceth his iudgements againste those that breake it: and then vnfouldeth his mercie towards them that obserue it.

In the denuntiation of his Iudge­mentes there are diuers thinges to be considered. First that he is The Lord our God: and therefore ought to be had in so muche reuerence, as the keeping of this commaundement requireth. Then that he is Ielouse and therefore can not abide, that we should turne to the deuises of o­thers. Thirdly that he visiteth the Sinnes of the fathers vppon their children, vn­to the third and fourth generation. wher­by he geueth vs to vnderstand, not, what he euer doth: but in what case suche doe stand in respect of their owne reprobate wayes. That is, that Idolatrous pa­rentes, [Page] are in manifest daunger to haue, both their idolatrie & superstition cast on their children (and thē those children nede not so much to triumph or glory to conti­nue so obstinate in their fathers wayes: but rather acknowledge it to be the hande of God, and his feareful vengeaunce, that they haue no better grace. which also is not the least cause, that this present gene­ration of ours, descended for the most part of Popish parents, is yet so froward as it is): And their other sinnes likewise so cast vpon them, that for their sakes they shall be eyther accursed clene, or much pu­nished, and diuersly plagued; though not in such sort, but that their owne desertes shall also require it together with the o­ther. Last of all, that he termeth them, that hauing Images and such other toyes breake this commaundement, no one iote better then Haters of him.

Hauing so denounced, then he strecheth out his armes of mercy to imbrace all those, euen vnto thousands, that geue thē selues to obserue this commaundement. wherin are three principall things to bee considered. First, that he will be merciful [Page 42] to them. Secondarily, that howsoeuer the foolishe and frantike worlde accompt o­therwise of them, that abhorre to geue godly honour to Saincts & Images; or, in their owne deuises to be as superstiti­ous as they: yet God him selfe termeth thē Louers of him. Thirdly, that he cou­pleth together these two thinges, to loue God, and to keepe his commaundemen­tes. by occasion whereof we may learne this one thing, that neyther can we be founde to loue him, vnlesse we endeuour our selues to keepe his cōmaundementes (a ready barre for all hypocrites) neither can we kepe his cōmaundementes, vnles we loue him (that al Image-worshippers may see them selues playnly excluded).

Let Popery beware, that it neuer come to be examined by this commaundement. It is no maruell, that they would so glad­ly haue stollen it out.

The thirde Commaun­dement.

THe third doth teach vs, that we should inwardly haue so notable a reue­rence [Page] of God, as that this worshippe before described shoulde euer be pouldre [...] with true sincerity. And it hath two prin­cipall partes. first the Commaundemen [...] it selfe: then the threatning that is added therevnto.

In the Commaundement it selfe w [...] haue to consider, first what it forbiddeth [...] then what it requireth.

It forbiddeth, first one Braunch: the [...] also ye Roote, & whatsoeuer other Braun­ches come out of ye same. The Braunch is▪ to take ye name of the Lord our god ydly▪ or in vaine. eyther by swearing ydly by him; or howsoeuer els we talke of him a [...] a venture, or to no purpose. The Roote is Vnreuerencie towardes God. The other Braunches that come out of this Roote are many of them as had as this, & some much worse, and all together very many in nombre: but such as may very well be reduced to a couple of sortes. whereof the former is of those wherby we breake this Commaundement as we are Christians, or in respect of our common Calling. the other of those wereby it is broken in cer­ten of our particular Callings or Trades [Page 43] of lyfe. Of the firste sorte are, first Hypo­crisie: that is, vnder the name of Gods seruaunt, eyther not to receaue Christian Religion, in the whole, or in some mate­riall pointe: or not to haue it our ende­uour to lyue accordingly. eyther in the whole, or in some parte. Secondarily in swearing, whē we sweare either by God, either contrary to our knowledge, falsly; or whē we know it not certainly to be as we say; or but vainely, when there is no vrgent necessitie: or by the Manhodde of Christe, or some part thereof, eyther cur­sedly and outragiously; or in such sorte as before is set downe of God: or by any o­ther. Thirdly in our Publique Seruice, yf eyther those to whome the administra­tion thereof is committed, behaue them selues vnreuerently, or otherwise then becommeth them that in these thinges re­present the person of God, eyther in the worde; or in the Sacraments; or in their Discipline or spirituall Censure; or in o­ther Ecclesiasticall functions: or suche as are partakers therof, eyther receaue them; or behaue them selues there in, otherwise then they ought to doe, or as becommeth [Page] those that are before the eyes of God. Fourthly, yf at any other tyme we a­buseAs it is the maner, first of pro­fane or vn­godly per­sons: some­times wre­sting the scriptures to a wic­ked, or a trifling sense, sometymes iangling or iesting of them, and other holy misteries. then also of Cōiurers, witches, Sorcerers and Char­mers, v­sing (or a­busing ra­ther) those holy thynges in their wicked and dyuelish [...] doinges. last of all of Papistes in many of their doinges: a­busing the Scriptures very muche, applying the Sacra­mentes after the same maner, as Baptisme to bels, th [...] Lordes Supper to deade men, and halowing of deade ele­ments to their trifling, or wicked purposes. holy thinges: as the Scripture, or any parcell thereof; eyther of the two Sacramentes; good prayers; or bles­sings; the name of God; Hallowinges also; or such lyke.

Laste of all when we counterfete, or take to our vse, or make common sucheAs the miraculous fast of Christ: Spitle: Ephata: ex­treme vnction: Sacrificers: Masse-gestures. &c. extraordinarie miracles or other excel­lencies as it hath pleased the Godheade to shewe foorth eyther in Christe or o­ther wayes, not to our imitation, but to the beautifying of him selfe, or his worde. Of the other sorte are diuers; but suche as doe apperteine vnto those that are, eyther in authoritie, or dignitie ouer others: and in that respecte repre­sent vnto others the person of God. Of the former are Princes, vnder-ma­gistrates, [Page 44] Ministers, Parentes, Hus­bandes, Scholemasters, and Masters of howshouldes: and whosoeuer els haue any authoritie ouer others. The Braun­ches that do apperteine to those, are, first as touching their lyfe and conuersation, yf they do not their endeuour, euen in their Persons to represent the holynes; and the reuerende maiestie of God. Then as touching the maner of their gouerne­ment or ordering of those that are vnder their charge, first yf they will rule by will without any lawes: secondarily yf their lawes be yll: thirdly, yf, whē their lawes are good, they do not execute ye same. Their lawes may be yl, & vnmete for the iudge­mēt seat of god, yf either they tend not to that ende, yt god hath prescribed: or doe it not with ye same equabilitie or moderatiō. Thende whervnto their lawes & orders must tend is double. first to make thē euer more & more ye citizēs or subiects of gods kingdome, in religiō & vertuous life: thē yt they liue an orderly, peaceable, & prospe­rous life one with an other. The modera­tiō is, yt in punishmēt of faults, they be neither more rigorous, nor remisse: in rewar­ding [Page] of well-doing, neither more harde, nor liberall, then God, hath prescribed by the directiō of his word. Their execution will likewise be faultie, yf eyther they pardon in the whole, or in parte, suche as are in falne within the sense and meaning of the lawe: or punish those in the whole, or in parte, that are not founde to haue transgressed. Of the latter, that is of those that are but in Dignitie preferred before others, are the more learned, the more a­ged, the more noble, the more cunning, & the richer sort. The Braunch that apper­teineth to these, is no more but this, yf they walke not before God and men in such sorte, as becommeth those whome it hath pleased God to cloth with so hono­rable garments before many others; and to chuse them from among the reste, to beare his treasures and precious iewels.

It requireth, first the contrary Braunch: then also the Roote it selfe, and, what­soeuer other Braunches come out of the same. The Braunch is, whensoeuer we talke of god, to do it with reuerence. The Roote is a singular Reuerence of God. The Braunches that apperteine herevn­to [Page 45] by vertue of our common Calling, are, first as touching our profession to receaue Christian Religion in euery pointe: and vnfeinedly to endeuour our selues to liue accordingly in all thinges. As for swea­ring, firste, that whensoeuer we sweare we euer sweare by our holy God: then also in such sorte as we ought to do. firste so truly, that there be in our oth, not only no plaine falshoode; but also no maner of dissimulation: then also, that we do not sweare so neyther, but when we are by good occasion vrged thervnto. As touching our diuine seruice, that suche as minister, do so behaue them selues, as best may shew forth, howe holy those thinges are; and the very truth, and maiestie of them: that such as be partakers of them, receaue them as at the hands of God; and behaue them selues as in his presence. As touching those other holy things, that we haue such an estimatiō of the holines and maiestie of God, that we abhorre more then a thousande deathes, to vse his most blessed name, his Scriptures his Sacra­mentes, or good prayers which shoulde also be his, but to moste holy and godly [Page] vses, such as him selfe hath ordeined them for. Last of all, that in no wise we drawe to our imitation any such excellencies as we finde done to his owne glory, or the cōmendation of his honour: but that with reuerence we set them by, and leaue them wholly vnto him selfe. The Braunches that do apperteine herevnto by vertue of those seuerall estates, are, first for those that are in authority, that first as touching their conuersation among men, that they so behaue them selues, as may resemble, so neere as they can, both the holynes and maiestie of God: then as touching the forme of their gouernement, that their Lawes be good, as well in ende, as mo­deration; that they gouerne by the pre­script therof; and euer put them in dili­gent execution. Then as touching them that are in dignitie before others, that they walke in suche sorte as becommeth those whom God hath honoured, and chosen to carie so precious things.

In the Threatning annexed therevnto, we haue to beholde, that howsoeuer we may accompte it but a small matter so lightly to take into oure mouthes the [Page 46] name of our moste holye God: yet the Lorde, in his Iustice, findeth it to be so great a sinne, as that he must needes con­demne for it. And then doth there an heauie iudgement remayne for those that are the worst sort of this kinde of sinners.

The fourth Com­maundement.

THe fourth Cōmaundement requireth that we walke those wayes that it hath pleased God to lay foorth to bring vs to this worshippe before described. But the peece of Scripture that belongeth thervnto, may be diuided into three prin­cipall partes. The first to be the Com­maundement it selfe, of the seuenth dayes rest: the seconde, the concession or allow­aunce of sixe dayes working: the thirde and last, by what reason he perswadeth vs to keepe this rest.

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

It requireth first one Braunch yt here is named: then also the Roote, and whatso­euer other Braunches come oute of the same. The Braunch is no more but this, that we keepeAs tou­ching this first & principal Braunch it is to be considered, that firste as touching the precise necessitie for the outward obseruation thereof, which was cast vppon the Israelites tyll the comming of Christe, that is not so layd vpon vs, but yt we may very well imploy that day also to our v­suall labour, yf at any tyme the rule of charitie or Christian dutie shall so requyer, vppon some extraordinarie occasion. Then as touching a certen free obseruation of it, that it doth yet remaine in force with vs. The rea­sons that are commonly geuen are these. Firste to expresse the spirituall rest that we haue in Christ. Concer­ning which, it is very true that we haue a notable reste in him. Neuer­thelesse to keepe the Sabboth to that ende, dyd apperteine to the Israe­lites alone tyll Christe came in the fleshe: not vnto vs, nor to them ney­ther sith nowe he is come, and how­soeuer the Iewes can not yet leaue their superstition therein: yet full li­tle doth it become Christians, being now past children, still notwithstan­ding to go by the wall. Secondarily to make the estate of seruaunts and cattle, that are vnder worldly Ma­sters, more tolerable. Concerning which it seemeth rather to be an accidentall comoditie, that the obser­uation of ye Sabbath bringeth with it: then an essentiall purpose where­vnto it was ordeyned: although in ye eternall Rest of ours, not onely ser­uauntes, but all other creatures shall likewise haue rest. Neuerthelesse, seeing that God him selfe did often point the Israelites therevnto, he is not I warrant you any Christian, that hath not a iuste consideration of it also: partly for that he hath not that moderation: but specally because that so he keepeth his seruauntes, from the meanes of their saluation. The thirde and the principall reason is, that it may serue our nedefull vse: that both by the godly exercise that we haue in our publique assemblies, and by our priuate meditation, God may in dede work our sanctification and soperforme the thing that we seeke. Besides these reasons, which are by others commonly geuen, the Scripture noteth one other, which is that the Sabbath day should be a token vnto thē, that (not they them selues or any other, but) the Lorde onely wrought their sanctification. to which ende, although that we are not bound to obserue it, because that so taken it is a figure abrogate: yet may we soūdly gather out of it these two points that we also are santified by no other meanes: & that it be­cometh vs plainely to acknow­ledge it, & e­uer to kepe it in freshe remem­braunce. holy the seuenth day, re­sting from our v­sual labours ther­in. The Roote is, to be godly min­ded; or, to haue an vnfeined, and an earneste desire to attayne to thys worshippe before described; and so throughly to be sanctified by the gracious woorke of God in vs, that euery day more & more wee maye cease frō our owne naturall woorkes whiche euer are naught, and be oc­cupied in his, that so we may wor­ship [Page 47] him aright. The other Braun­ches that do grow out of his Roote, are many and di­uers. Firste, suche as doe apperteine to the keping holy or right vse of the Sabboth day, be­sides that other whiche is already sette downe. as namely, to spende the whole Sab­both day, eyther in Publique exercise, as in ordinary ser­uice, or Sermons: or in priuate me­ditaiō, examining in what case we are, and lifting vp our heartes vnto God in thankes­geuing, or prayer as occasion is of­fered; [Page] and prescribing to our selues whatsoeuer is of vs to be done. or in such other workes of charitie, as by iuste occa­sion we shall be at any time called vnto. Then also whereas it is knowne well inough, that God worketh that worship afore saide in vs by secondary causes, we may oute of it easely gather, that by the vertue of this commaundement we are led to seeke out the benefite of them, and to take it vnto our selues. Of these secon­darie causes I find two sorts. wherof the former may well be termed Ordinarie meanes wherby it pleaseth god to worke: the other are more properly Helpes, for the better working of those meanes. So, these other Braunches, which do apper­taine to this Com. may well be reduced vnto a couple of principall sortes. the for­mer of those that doe apperteine to these Ordinarie meanes: the latter of those that do apperteine to those other Helpes.

As touching both which there are three principall thinges that in this place were to be considred. first what they are: secon­darily how God worketh by them: third­ly in what sort we haue to meete with the [Page 48] working of God, or howe to take the be­nefite of them. But because the firste & the secōd of these three are alreadie set downe in the former booke wherevnto they do more properly apperteine, here we shall nede to talke but of the third, that is, how we ought to take the benefite of them.

Therefore to come to those Ordinarie meanes, the word, the Sacramentes, the Church, & Gouernment, this is our duty in euery one. First, as touching the worde we ought so highly to esteeme of it, yt not only we study it by our selues; & diligētly geue eare to the same being read vnto vs: but also, yt we euer mainteine ye ministery, so far as ye direction of God doth lead vs. The mysterie of the Sacramēts haue we often to vnfolde before our eies, euer stri­uing therby to mainteine & better our v­niō with Christ: and cōtenting our selues, once to haue receiued thone; oftē to quickē vp our faith by thother. As touching the Church we must in dede be one of them: & yet we muste take good hede vnto thē. As touchinge the former of these two pointes, because they are the people of God, we haue to associate our selues vn­to them; and among them, so nere as we [Page] can (not diuiding our selues frō the rest) to the better sort: when once we are come together, not to part againe without iust occasion; nor to geue them occasion to cast vs out; or to sunder themselues from vs: but euer keeping with them, diligently to reape from tyme to tyme, whatsoeuer spirituall commoditie we may haue by them. As touching the latter, because they are but Men, we muste beware, leaste yf they happen to fall from the truth, eyther in the whole as the Iewes, and Turkes; or but in part, as the church of Rome ve­ry fouly hath don, they cary vs also with them. Laste of all, that we may reape the benefite of Gouernement, firste we haue to submit our selues willingly to drawe in the yoke thereof: not onely when our Magistrates them selues are good; and their lawes very easie: but also when thē selues are bad & tyrannous; & their lawes very greuous. so long as the greuousnes of them consisteth, not in commaunding such thinges as are yll; nor in forbidding such things as are good eyther in nature, or in circumstance as the case standeth: but onely in restreining our outwarde [Page 49] liber­tie, in thinges indifferent. Then al­so we muste doo our endeuour to maine­teine and vpholde them with our Coun­sell, Prayer, Bodie, & Goodes: whether them selues be good or badde; so long as they are our lawfull Magistrates.

The Helpes that I speake of, which it hath pleased the wisedome of God to cō ­mend vnto vs for our better furtherance in those meanes (and therefore to be ioy­ned with them) are these three: watching, Fasting, and Prayer. Concerning which, we haue in like sorte, but the thirde point to consider. that is, howe we should helpe our selues by these which euery one may see to be this. that we ought diligently to occupie our selues therein, in them all, & in euery of them. or in a fewe moe words, firste that we aduise our selues with all possible circūspection, what it is we haue to doe: what may hinder, or further the same. Secondarily that we be so earnest­ly ben to do what we should, that we bu­sily auoide whatsoeuer may turne vs out of the way, or but hinder vs therein: and redily vse whatsoeuer may set vs through the way, or neuer so little helpe vs for­warde. [Page] Last of all that we haue so liuely a feeling of our owne wretchednes and weakenes on the one side, and of the abū ­daunce and gracious kindnes that is in God on the other side, that to the perfor­maunce of these things, we seke vnto god with feruencie of minde. and, to the ende that our prayers may better speede, we e­uer purge our selues from our sinne, least that by the reason of it we become odious vnto him: and neuer freight our heads so full of worldly fancies, but yt we may be able to kepe our minds vnto our praiers.

It forbiddeth, first the Braunch: then al­so the Roote, & whatsoeuer other Braun­ches come out of the same. The Braunch is, to be occupied in our vsual affayres on the Sabboth day. The Roote is, to be worldly minded: or, to haue so litle accōpt of our inwarde sanctification, that we do not much care though still we remaine as bad as before, and euer be occupied in the workes of our owne corrupt nature. The other Braunches yt do spring out of the same are diuers. First such as do ap­perteine to the Sabboth day it selfe, if we bestowe it, or any parte of it in ydlenes, [Page 50] goodfelowshippe, inordinate feastinge, drinking, gamning, or such like: or yf we absent our selues from the ordinarie Diuine Seruice: or yf we either cause, or suffer others that are vnder our charge, so to doo. Secondarily, as touching those Ordinarie meanes before sette downe, yf we haue so litle care to be godly, that we behaue our selues cleane contrarie to that whiche is before sette downe. As namely, firste as touching the worde, yf eyther we doo flatly de­spise and abhorre; or els not singular­ly regarde, eyther the reading or the hearing of it: or if eyther wee doo cleane plucke downe the Ministerie; or by our niggardly allowaunce, but steale away the force thereof. as for the Sacramentes, yf eyther altogether we shunne them: or but in some poyntes after our manner abuse them: buryinge the one in deepe obliuyon: and com­ming to the other, eyther vnreuerently; or very seldome; or not at all, but for feare of cyuile coercion, or shame of the worlde. Concerninge the Church, or in it the better sorte, yf eyther we neuer [Page] ioyne vnto them; or quickly start out a­gaine; or make them weary of our com­pany; or take not to vs the benefite of them. And as for Gouernement, yf we be so much geuen to lyue after our licen­tious will, that eyther we go about to o­uerthrow it one way or other; or els lyue not by the rule of it, at least whē we hope that we are in secrete. Last of all as tou­ching those Helpes, yf we doo not vse them as is described. Firste concerning watching, yf eyther we do not aduice our selues of those thinges aforesaide: or, yf they happen to come into our heades, forthwith suppresse them, and lull our sel­ues a sleepe in securitie againe. As for fa­sting, if we vse not occasions of goodnes; nor auoide occasions of naughtines: but tenderly spare our labour in the one, and licentiously geue ouer our selues to the other: and in the meane season set downe our selues in some wicked, or vaine toy in the name of Fasting. Last of all as tou­ching Prayer, the Braunches are, eyther neuer to trouble our selues therewith, eyther not at all, or not in our owne per­son; but to put ouer that charge vnto o­thers: [Page 51] or els, yf our selues will take a li­tle paynes sometimes therin, to be sure of this, that eyther we slippe a side from God, and steale to some Saint; or haue our prayers in a tongue that we doe not vnderstande; or make but a lip-labour of them, putting our heart and minde to other vses, and leauing our lippes and fingers ends only to them.

The Concession or graunting of sixe dayes labour is nowe to be sene. Concer­ning which we haue to consider, first that it is no parte of the Commaundement it selfe (speaking properly) but onely a per­mission, or an allowance: Secondarily that seeing it is so liberall allowaunce as it is, it ought to perswade vs, in no wise to medle with the seuenth day to any such vse. Thirdly that it is not so to be taken, but that we may haue other holy dayes besides (as they may be vsed) notwithstā ­ding this: the nature of an allowaūce be­ing such, as that it standeth of force but so farre, as it is not restrained by some other law of as great authoritie. Last of all, that seing God chargeth vs withFor as for those o­ther feastes that were appointed to ye Iewes for ye tyme, (whi [...]h di­uers inter­preters, not sufficiently aduised of the princi­pall ende or vse of thē, allotted vnto this cō ­maunde­mēt) they stoode for their tyme by vertue of the secōd commaun­dement, & not by ver­tue of this for euer: & so are now abolished with other ceremo­nies. no moe, it may seeme not to be so very needefull to haue any moe but only this.

Concerning the last part, which is the reason whervpon the obseruation of this Com. is grounded, the same is double. The first reason is, because god him self, hauing finished his worke in those sixe dayes that went before, did rest the Se­uenth. Which seemeth to conclude two things. The firste very plaine: that see­ing he hath geuen vs example to doo that, wherevnto his worde doeth direct­ly call vs, we as naturall children ought in this point to follow our fathers exam­ple. The other more darke, and more vn­certen in it selfe: neuerthelesse so well holpē otherwayes, that it also may come before our eyes. whiche is no more but this: that yf as the world was made in six dayes, and the seuenth was a day of rest, so is it likely to stand towards the point of six thousand yeres, & then immediate­ly the eternall reste in glorie to beginne (which not onely diuers of the learned haue said, & great likelihoods do import: but also the scriptures do seme to witnes both by the whole and vniuersall course of them, and also by certaine particular places) then may a man in the seuenth [Page 52] dayes reste more sensiblie perceaue, that nowe our Redemption, to so many as labour, is nere at hande: and there­fore that it is tyme to lyft vppe our heades, both because wee are alreadie come to the sixte dayes afternoone; and hope that of those yeares which yet re­maine, a good nombre shall be cut off. Insomuch that hence ariseth double in­struction. firste to those that will not ceasse from their owne workes here, that they muste in the worlde to come la­bour in eternall tormentes: so that they can not with any sounde comforte be­holde the Seuenth dayes reste, then that those that heere ceasse from their owne workes, that they shall rest in the world to come: so that they may most ioyfully beholde the Seuenth dayes rest, that is vnto them so comfortable a messenger, of so blessed an estate, so neere at hande. The other reason is, for that God blessed the Seuenth day, & hallowed it. which also geueth double instruction. Firste that suche as truly en­deuour them selues to obserue this Se­uenth dayes rest in suche sort as is pre­scribed, [Page] shall no doubt become godlie, be­cause God hath blessed it to that ende: then also that it is no maruell, that suche as so litle accompt as they do, to obserue it as they ought to do, are so vngodly and wicked as they are; because they refuse this blessing of God that shoulde make them better.

The fift Commaunde­dement.

THe fift Commaundement teacheth vs to linke together one with an other in such order as we find that God him selfe from tyme to tyme doth sette among vs. For seeing that it requireth, that all infe­ [...]iors honour their superiors, or submitte themselues vnto them, and all are inferi­ors in some respect, euen the highest of al: we may boldly conclude, that this com­maundement knitteth vs all together in one, and so layeth the very foundati­on (nexte after our dutie to Gods owne Person) of euery State or common­wealth. And in deede, there is nothing [Page 53] that so knitteth together, as for to ac­knowledge this subiection, and gladly to honour and reuerence eche other. But of this Commaundement there are likewise two principall partes. first the Cōmaun­dement it selfe: then the promise annexed therevnto.

In the Commaundement it selfe wee haue to consider, first what it requireth: then what it forbiddeth.

It requireth first the Braunch; then al­so the Roote, and whatsoeuer other braū ­ches come out of the same. The Braunch of whiche first it speaketh, is, to honour our naturall parentes. The Roote out of which this Braunche doth growe, is a se­rious, and a diligent consideration, howe good things it hath pleased God to geue forth in the world to our vse: and namely (so much as apperteineth to this present Braunche) howe great good thinges he hath bestowed on vs by our naturallThe good things that by them he bestoweth on vs, are, some­times good education, lands, and goodes: if none of those, yet perhappes a good wyl to haue done al these things for vs, & a natural loue continu­ing towards vs. yf not thys neither, yet, at least, that by thē we liue. Which is, both in it selfe a precious thing: & to the faythfull, an earnest of a better estate, & away or pas­sage vnto the same. So com­meth it to passe, that althogh we neuer receiued any thing els of our Parentes, though they were the worst, and the most vnnaturall that euer li­ued: yet euen for this onely ought they to be had in speciall honour. and that, not onely of those that finde them selues to be sealed to that better e­state in the world to come: but also of those that yet perceiue no such thing in them selues. because that eyther hereafter they may: or els if neuer they come to that prerogatiue, yet had they as muche of their pa­rentes as others. Parentes. The other Braunches that come out of this Roote, are, in like maner to honour all others to whom we find our selues to be bound for the like [Page] good thinges: wherewith it hath pleased god to our vse to furnishe them, and therein to make thē in ef­fect our parents. But be­cause there are very many that by this accompt must be had in reuerence of vs (though not all alike) it shal be nedefull, first to see who they are: and then what kinde of honour ap­perteineth to euery of thē. Beginning therefore to search out who they are, whom it hath pleased god in this respect to make our Parents, heere muste wee needes beginne with theHeere is to be noted that both in the Trees, and in the Braunches that belong to this Commaundement, the first diuision (whiche is into fiue partes) representeth the persons to whom this honor is due: all the rest that spring out of the same, the honour that is due vnto them. man Iesus Christe. in whom it hath pleased the Godheade, that all ful­nes shoulde dwell; and that in him shoulde bee layde vp for vs all the in­estimable [Page 54] treasures of Gods gooodnes. that as he should be ye head of his Church, and therefore the very foundation, or the corner stone of our mutuall Societie one with an other: so might we finde in him, that which might sufficiently commende him vnto vs in that respect, and haue him fuly furnished therevnto. From Christe descending to men on earth wee finde of them two sortes. first, those vnto whom we are specially bounde: then all others. we are specially bounde vnto three sorts, firste to those that are in authoritie ouer vs: as Parentes, Princes, vnder-magi­strates, spirituall Pastors and Masters. Secondarily, to those that are in dignitie preferred before vs: as (besides those be­fore rehearsed) the Learned, the aged, the honorable or worshipfull, the Riche, and those that are skilfull or cunning in their Sciences or Trades of life. Thirdly, to those that haue a care of vs, or beare good will vnto vs: as kinsfolke, neighbours, and all other freendes. All others like­wise come vnder this accompte, for that they are, or at least may be (for ought that we knowe) euen the farthest and meanest [Page] of all, to very great vse vnto vs. Third­ly, hauing so taken in all liuing men, we haue yet to stretch forth this consideration to many others: Angels; dead men; and other Creatures. First, as touching An­gels, they are to be taken into this ac­compt, for that it pleaseth God to vse their ministerie or seruice to our vse heere in this world. Of dead men that belōg here­vnto, there are two sortes. the former is of those that perhaps are departed long since, and yet haue so bestowed their time while they liued, that they are in remem­braunce with vs; for that they haue ad­uaunced the Gospell, or the knowledge and fayth of Christ, eyther by their lear­ning, or by their life, or by their death: or els some other way haue done good to their posteritie in earthly matters. the o­ther is of those our kinsfolke, neighbours or frends that are newly departed. Those other creatures that belong herevnto, are all these, whereby it pleaseth God in any respect to doo good vnto vs.

As touching the Honour that appertei­neth to these, the same is not alike vnto al. But whatsoeuer it is, it apperteyneth to [Page 55] one of these three Braunches; Obedience, Mainteinaunce, or Reuerence. Vnto Christ Iesus are they all due: obedience vnto his worde; mainteinaunce to his cause; and to his members on earth; re­uerence to him, and all his, and that ab­solutely, or without exception; and most fully, or after the largest manner. Vnto those that are in authoritie ouer vs are they likewise all due; but with limitation. For first as touching obedience, it is due vnto them so farre as they doo not com­maunde any thing contrarie to the worde of God, eyther in it selfe; or as the case standeth in other respectes. As for main­teinaunce by body or goodes, if they bee publique persons, or haue in hande the gouernement of the State, then haue we to yeelde what they charge vs withall to the vttermost penie of our abilitie, with­outFirst, for that they are Pub­lique per­sons, and demaunde it to our common vse, or for the mainteinaunce of the whole: then al­so for that we beeing but priuate men, and knowing no more but some part, can not be competent Iudges of the whole, whereof we are ignoraunt. discussing whether they take to much or not. If they be but Priuate men (as spiritual pastors, Parents, and Masters) then may we vse our own discretion ther­in: [Page] but yet mainteine them to our power so long as we see, first on their parts, that they doo in deede neede it to good, & nede­full vses: then on ours, that we are able to performe it, both in respect of our sub­stance; & in respect of our estate, or vocati­tion, or ye busines that we haue otherwise to do. Reuerence is due to them all: but, degrees to be vsed therin; and none to be reuerēced aboue measure, as though they were some certaine gods, or nere thervn­to. Vnto those that are but in dignitie preferred before vs, nothing peculiarly to them in that respect, but only reuerence is due: that is, to make that accompt of them inwardly; and outwardly to haue them in that estimation that belongeth vnto them. Vnto those that beare vs good will these poyntes of Reuerence; duly to esteeme of their good will: and to haue the like in store for them agayne. Vnto al others, re­uerence likewise, or so highly to esteme of them, as that we make no other accompte of any, then as of notable vessels of the treasures of god. and this, although they be vnknowne to vs; or seme to haue no­thing at al in them; or be maliciously bent [Page 56] agaynst vs. Vnto Angels likewise, vnto the dead, & to other Creatures, a certayne kinde of Reuerence likewise, and nothing els. As namely, that we esteeme of the an­gels, as of the excellent creatures of God, ordeined to our vse, and doing their office accordingly: and if we haue any set me­morial of thē (for edifying, without super­stion appoynted vnto vs) to performe the same with due Reuerence. As touching those of the dead long since that haue giuē go [...]d testimonie of their fayth, and are at­tayned to their triumph in heauē, that we haue them in reuerende and thankfull re­membraunce, whether it be for their wri­tings, or liues, or deathes: as at all times els; so especially when we haue any set memoriall of them, to prouoke vs to bee thankfull to God on their behalfe, or our selues to folow their vertuous examples: as for the others by whom we receiue but some earthly blessing, yet to haue them also in their degree in very reuerende and thankefull remembraunce. As for those that are newly departed, yt we bring them semely vnto ye ground; kepe vp their good name so well as we may; and doo [Page] for those that are lefte behinde them. As for all inferior Creatures, that we haue them also in that accompt, that we allowe them that place and estate that God hath geuen them; and that whensoeuer we haue occasion to vse them, we doo it with sobrietie and reuerence.

It forbiddeth, first the Braunche: then also the Roote, and whatsoeuer other Braunches come oute of the same. The Braunche is to dishonour our naturall Parents. The Roote is to drowne or ne­glect the cōsideratiō of those good things that it hath pleased god to lay vp in others to our vse: as though eyther there were no suche in them; or otherwise that wee could doo wel inough without them. The other Braunches that come out of ye same, are many and diuers. First of all, as tou­ching Christe, the Father of our eternall brotherhoode, eyther not all to yeelde him those poyntes of honour; or not so fully as we ought to doo. As touching those two sortes of men, and first of all them to whome we are more specially bounde, and among them, those that are in authoritie ouer vs, eyther to disobey [Page 57] them in such thinges as in which they go not against the worde of God, eyther o­penly; or couertly: or to depose their per­sons; mainteine or set vp an other against them, or ouer them; or to denie them suf­ficent maintenaunce of our gooddes or landes: or but to haue them in any con­tempt; or not so great reuerēce as is due vnto thē, in thought, word, or deede. Se­condarily as touching those that are but in dignity before vs, either in heart, or els by some open fact altogether to disesteme or despise them: or not to acknowledge them such as they are, but to diminish or kepe in some part of their due estimatiō. Thirdly as touching those others yt beare vs good will, eyther to make but small accōpt of their good will: or to shew our selues vnthankfull when occasion is of­fered. Then as touching all others, yf by a wicked preiudice or secretely with our selues we condemne any, eyther for very yll persons; or but to be to litle purpose or els in outward appearaunce shewe our selues to haue them in that accompt. Last of all as touching Angels, dead men, and inferior Creatures, yf we haue thē not in [Page] that reuerence euery sorte in their degree as we ought to haue. As for Angels, yf we haue them in any contempt: or yf vn­reuerently we solemnize such good me­morials as we haue or may haue of them. As for Saintes, or those deade men that haue lefte notable monumentes of their faith behinde them, yf lykewise we dis­esteme eyther them selues, or their good thinges that they haue left vnto vs, defa­cing their writings, their doings, or their monumēts, being other wise good or al­lowable ynough: or yf we vnreuerently solemnize those good memorials of thē, that to our vse and to the glorie of God are, or may be well ordeined. As touching those that haue left vs but some earthly blessing, yf we haue not them also in very thankfull remēbraunce; yf we deface their doinges, diminishe of their glorie, or raze their monumēts. As touching those that are lately departed, yf we suffer them to lye vnburied; or burie them disorderly; or impeach their good name; or neglect those that they leaue behind them. As touching all inferior Creatures, yf insolently we behaue our selues towardes them: or [Page 58] wantonly vse them.

So we haue in this order to knit vntoConcer­ning this knitting together to all, whereas notwithstanding many of vs in euery Comm-wealth are ve­ry yll and corrupt members, it may be doubted, howe we may knit vnto them, without some steine to our sel­ues, or breach of our duty. As tou­ching which it is to be knowne, first that it may very well stand together, that we vtterly mislyke whatsoeuer is yll in them: and yet notwithstan­ding euer carefully maineteine and vp-hold our mutuall or common so­cietie with them. Then also, that there is none so yll, but that eyther alreadie there is some good thing in him, that may be commodious vnto vs, or, of him shall come some plant, that shall be of great price: or, yf nei­ther of these be, yet for ought that we know, they may be: or els, though it were possible, that there were no­thinge but naughtines in him, yet mighte he be a good patterne of the great goodnes of God towardes vs, that he hath not made vs such as we take him to be. Which thinges ought to be of such acompt with vs, as that in this case we should euer kepe this moderation, so to keepe nerer to the better sort, that yet we sunder not our selues altogether from the worst of all. all: and to sunder our selues frō Concer­ning this knitting together to all, whereas notwithstanding many of vs in euery Comm-wealth are ve­ry yll and corrupt members, it may be doubted, howe we may knit vnto them, without some steine to our sel­ues, or breach of our duty. As tou­ching which it is to be knowne, first that it may very well stand together, that we vtterly mislyke whatsoeuer is yll in them: and yet notwithstan­ding euer carefully maineteine and vp-hold our mutuall or common so­cietie with them. Then also, that there is none so yll, but that eyther alreadie there is some good thing in him, that may be commodious vnto vs, or, of him shall come some plant, that shall be of great price: or, yf nei­ther of these be, yet for ought that we know, they may be: or els, though it were possible, that there were no­thinge but naughtines in him, yet mighte he be a good patterne of the great goodnes of God towardes vs, that he hath not made vs such as we take him to be. Which thinges ought to be of such acompt with vs, as that in this case we should euer kepe this moderation, so to keepe nerer to the better sort, that yet we sunder not our selues altogether from the worst of all. none.

The promise an­nexed therevnto, doth partely re­specte particular persons; but espe­cially, the whole people. As it re­specteth particu­lar persōs, though the wordes seeme to promise longe life in this world without exceptiō: yet are they so to be taken, as that they promise it in this worlde, as it shall be moste ex­pedient; in the worlde to come, without exception or limitation. and that the obseruers therof, if they haue [Page] not the performance of this promise in this world (as in deede there is no time appointed) then, because god is true, and iust, they are sure to haue it in the world to come. For it is not euer sene, that good subiectes are most cherished: but some­tymes wrongfully, and vnnaturally cut off very sone. howbeit their hope to haue this promise performed, is not therefore cut off therewithall: but much enlarged. So likewise on the other side it doth so threaten such as breake it, to haue their dayes cut off, that neuerthelesse they are in this worlde oftymes ouerslipped: but then, so much the more sure to be cut off from that longe, and blessed lyfe in the world to come. As it respecteth the whole people, it doth in like sort not onely pro­mise vnto them, that they shall peacea­bly enioy their owne lād, so long as they shal thus linke together, by honouring eche other, as they ought to doe: but also threatneth, that they shall be rooted out thence, whensoeuer they shall start from those bandes of vnitie, and sunder, or diuide them selues from cache other. Whiche also came to passe among the [Page 59] Israelites, after that the greatest part of them, deuided them selues from the house of Dauid, to whome the Crowne was appointed of God. Out of which, all States haue in like sorte to gather, that yf they shall in maner aforesaid knit together, then shall they also long en­ioy their countrie, in peace, and prosperi­tie: yf contrariwise they fall a sunder, then doo they lay them selues open to the spoyle, and geue their lande occasion to cast them out, as vnnaturall, and o­uerchargeable burdens for the earth to beare.

The sixt Commaunde­dement.

BY the sixte Commaundement are we taught, that vnto this kniting toge­ther by honouring eche other, we also bring with vs a singular care of preser­uation, to be spreade foorth vnto all, and to euery one. But whereas the three next Cōmaundementes doe treate of diuers speciall pointes of this care for eache other, that by this is requy­red, [Page] we may beste take this to treate of it generally: leauing those special points to the others. And so to proceede, we haue to consider, that first it forbiddeth; then it requireth.

It forbiddeth, first the Braunche: then the Roote, and whatsoeuer other Braun­ches come out of the same. The Braunch is murther. The Roote is, the neglecting of, or not caring for our neighbours good estate. The other Braunches that pro­ceede out of the same are very many. but yet such, as that (deducting those that doe properly apperteine to those three Com­maundementes that nexte followe) all may be brought into a couple of princi­pall sortes. Whereof the former is, wher­by we annoy our neighbour in our Common Calling, or, as all menne ge­nerally may doo. the other is, whereby we annoy him in our seuerall estates or trades of lyfe: behauing our selues ther­in, contrary to that which their nature re­quireth.

Of the former sorte are these. Firste, when wittingly, or of sette purpose, we bende our selues againste him or against [Page 60] his good estate, eyther in deede; or in word; or els but in thought. Secondarily when we are not so well aduised of our doinges, but that, althoughe we meane him no hurt, yet we are occasiō, vnto him of stumbling in the way of his dutie: ey­ther by word, as when we directly intice him to sinne, or to some other inconueni­ence; or but vtter such thinges, as may inwardly corrupt him, or otherwise be some hurt vnto him: or by dede, when we walke so inordinately before him, that by our yll example, & other doinges, we en­bolden him to some euill; or do him some hurt. Last of all whē we lead our lyues in such sorte, that they are not profitable vn­to our neighbours, as when we lyue in no honest labour at al: or els not so profi­table as we might make them, as when we lyue in some suche trade as is not so needefull as others that we might be­take our selues vnto: or hauing any good trade, doo not faythfully labour therein.

Of the other sorte there be so many that that it is harde to reckon them vppe. but it shall be sufficient to note a fewe prin­cipall [Page] examples. Among Princes there are founde of these Braunches, when as eyther they suffer by their faulte vsur­pers to take by violence their authori­tie from them: or fondly yeld it ouer to any forreine power: or put suche in an­thoritie vnder them, as are not meete for the place: or them selues be carelesse in their charge not regarding either to haue any lawes; or, howe vicious, or weake they are; or, howe slenderly their good lawes be putte in execution, eyther by want of diligence therein, or by exten­ding their prerogatiue to goe directly againste the meaning of them. Among all inferior Magistrates (whether Ec­clesiasticall, Ciuile, or Martiall) when they are eyther false, or negligent in their charge (so longe as they haue re­ceaued in charge to doo no more then lawefully they may) as also on the o­ther side yf they pronounce sentence, or doo execution accordinge as they are putte in truste, or as the Lawes directe, so ofte as their charge, or the Lawes of the Realme are contrarie to the word of God. Among Spiritual Pa­stors [Page 61] or ministers, when they haue so lit­tle care of their flocke, that eyther them selues are not resident, or vsually a­mong them: or beeing there, deliuer vn­to them vnholsome doctrine: or, yf it be holsome, let them not haue it (other­wise occupied, or louing their ease) plen­tifully ynough: or be vtterly so voyde of all discretion or consideration, that they put not their spirituall Censure in vre; both by their worde, and by their Sacramentes, to geue sinners to vnder­stande in what case they are before God: or behaue them selues vnreuerently in their function: or lyue vngodlye: or without any sufficient calling leaue their cure (for a greater lyuing) they care not to whome. Among Parentes, when they haue so little care of their Children, that they doo not sufficiently to their po­wer relieue their bodily necessities: or pamper them ouermuch: or teach them not the knowledge or feare of God: or doe not invre them to labour in some godly trade, wherby they may be able to liue: or put them off frō their hāds they care not how, [Page] for keeping, and furthering of them in the feare of God: or withholde them from mariage, when time is they should marie: or force them to mary for their owne pro­fite, or pleasure, such as they can not soūd­ly fancie. Among Scholemasters or tea­chers, when they corrupt those children of God that are vnder their hands, by rea­ding vnto them such authors as may in­fect them eyther with Heathenish, or Po­pish religion; or bring to their knowlege any other such naughtinesse: or otherwise suffer them to decline to loosenes of lyfe: or put not so much vnto them in matters of good learning, as they are able to deale withall: or be ouer heauie & greeuous vnto them. Among God-fathers and God-mothers, or those that are sureties for children when they are christned, when as they doo so lightly passe ouer their charge to the parentes agayne: or do not very diligently endeuour them selues to teache them, first the principles of religiō; then also the higher matters of greater perfection, so farre as is nedeful for them to knowe. Among masters and dames, when they doo not diligently trayne vp [Page 62] their seruauntes in religion, and vertue: when they suffer them to be ydle: when they imploy them ill, or teache them some naughtines: when they set them aboute their owne bellies: or other worldly af­fayres on ye Sabboth day; especially then, or at any time els, when of righte they should be at Seruice, or Sermons: when they suffer them to outray in wastfull spē ­ding, whether in apparell for their ma­sters honor, or worshippe; or howsoeuer els: or, when they occasion them by their straighte allowaunce, to seeke oute yll wayes to mainteine them selues. Among Artificers, when they lende foorth their hande, or their cunning to helpe forwarde sinne; or, but to content the vanitie of men. Among the Richer sorte, when as by their riches they do not endeuour them selues, to relieue the necessities of their neighbours about them: whether to the instruction of their soules, by preaching, and scholing: or to the reliefe of their bo­dies, with foode, apparell, harbour, phi­sicke, surgery, &c: or to their defence, and maynteinaūce in their right, against those that would beare them downe. Last of all [Page] (and to passe ouer many) among Sub­iects, when as they haue so little regarde to the Common-welth, that eyther they do without licence contrary thervnto: or els for their owne profite or pleasure, pro­cure licence to doo otherwise, then them selues doo see that it may beare.

It requireth first the Braunche: then al­so the Roote, and whatsoeuer other braū ­ches come out of the same. The Braunch is, to preserue the lyfe of others. The Roote is a carefulnes for our neighbours good estate. The other Braunches are many and diuers: but of those two sorts before described. Firste as touching our generall Calling, that whatsoeuer wee determine towardes him of set purpose, in deede, worde, or thought, it wholly tende to his preseruation, and bettering. then that by our worde we doo both occa­sion him to goodnes, and also directly prouoke him thervnto: by our deede or outwarde behauiour & conuersation we do the like in both those poyntes. Last of all, to the ende that our life may be moste profitable vnto him, that we enter into that trade of life, wherby we may do most [Page 63] good; and faythfully occupie our selues therein. Then as touching euery ones speciall degree or calling, that Princes keepe their kingdomes; and the gouern­ment of them in their owne handes: that they see that their lawes be good, tending to the same ende that Gods word prescri­beth; and dooing it with the same equa­bilitie or moderation: that they be so care­full to see them duly put in execution, as that neither them selues do vse, or clayme any such prerogatiue, as doth not helpe it forwarde; neither place such vnder them (so nere as they can) as haue not that their full purpose; nor suffer thē to continue in authoritie stil, that do degenerate. That al inferior magistrates do their dutie accor­ding to the charge cōmitted vnto them (so long as it varieth not from the worde of God, neither by nature, nor yet by circū ­stance) truly, & diligently: otherwise flat­ly and playnly refuse, eyther to geue sen­tence; or to do execution. That spirituall Pastors be resident where their charge is: breake vnto them the worde of God soundly, & sufficiētly: vse their keyes to go together, whether it be to opē, or to shut: [Page] keepe to the charge committed vnto them, vnlesse God shall call them to some other. That Parents moderately relieue the bo­dily necessities of their children: soundly instruct them in true religion: teache them vertuous & godly behauiour: traine thē vp in some trade, wherby they may do moste good: put them not of frō their hands, but so as they see good likelyhood, of keping, and bettering thē in the way of godlines: when they see it nedefull for thē to marie, that they do both helpe thē forward; & that where themselues can best like in the feare of God. That Scholemasters put by al such Authors as may infect their scholers, eyther with Heathenish, or popish corruption: teach thē the principles of sound re­ligion: trayne thē vp in ciuile & vertuous behauiour: and as for their maner of tea­ching, first see that it be good; & thē folow it with diligence, and moderation. That Suerties for children at their christening, do not passe ouer their charge to others: but thē selues see that they be trayned vp as they ought, first in the principles; then in all other nedefull poyntes. That Ma­sters & Dames instruct their seruaunts in [Page 64] Religion: see that they bestow not ye Sab­both day, nor any such other time lawfully exempted in worldly affayres; but in di­uine seruice, and such other works, as be­come such opportunities: kepe them euer sufficiently occupied: teach them in al their doings faithfulnes & truth: see that they spend not, but as they may beare it: and that they thē selues allow thē so liberally, that both they may be able to maynteine their seruice; & also haue some reasonable cōtinuall encrease therby. That Artificers bestow their labour and cunning in suche things only, as are to our nedeful & sober vse. That the Richer sort do their best en­deuor to helpe their neighbours to instructiō for their soules; reliefe for their bodies; & mainteinaunce in their right. Last of all that Subiects breake no good & needefull lawes though they haue licence; nor pro­cure licence so to doo, in any matter that goeth agaynst the Common-wealth.

The seuenth Commaun­dement.

THe seuenth Commaundement requi­reth so good regarde of euery one, as [Page] that we do in no wise annoy our neigh­bour in his wedlocke; nor our selues walke so inordinatly in that kinde of vice, that it be eyther the ouerthrowing, or the daungering of any other. As touching which we haue in like sort to consider, first what it forbiddeth; thē what it requireth.

It forbiddeth, first the Braunch: then the Roote, and whatsoeuer other Braunches come out of the same. The Braunche that here is spoken of, is Adulterie. The roote is an vnchast minde, or no sounde care to keepe our selues chast. The other Braun­ches that come out of the same, are diuers: but some more principall Braunches then others. Those that are of the former sort, are first and formost, all vnlawfull and vncleane copulations: secondarily, all o­ther vncleane dedes that are of that kind: thirdly, vncleane talke: and last of al, vn­cleane thoughts. Of the other sorte are these: ydlenes: companying with harlots, or light persons: viewing of beautie: har­kening to wanton talke: deintie fare, or pampering of the body: any kinde of vo­luptuous liuing: the vowe of single life: not to marie when neede requireth: if we [Page 65] be maried, much to absent our selues one from an other; or any way to suffer the loue and lyking that is betwixt vs to decay.

It requireth, first the Braunch: then al­so the Roote, and whatsoeuer other Braunches come out of the same. The Braunche is to vp-holde and preserue our neighbours chastitie, that they doo not commit adultrie. The other Braun­ches are diuers: but as I sayde before some more principall then others. Of the firste sorte are these, yt we vtterly abhorre all such copulation; and that all be chast and cleane, in dede; in word; & in thought. Of the other sort are these, to be occupi­ed: to keepe companie with chaste and cleane persons: to turne a side our eyes from the beauty of others: to stoppe our eares to daungerous talke, and to re­buke it: to lyue an austere, and painfull life: to keepe our fredome in this point: to marie whensoeuer nede requireth: yf we be maried, not to absent our selues much but to kepe together: & by al possi­ble meanes to mainteine our mutuall loue or liking one of an other.

The eyght Com­maundement.

THe eyght Commaundement doth in like sort requier so vnfeyned a care of our neighbour, that we seeke not wrong­fully to gette from him any thing that is his. As touching which we haue in like sort to consider, first what it forbiddeth; then what it requireth.

It forbiddeth firste the Braunch: then also the Roote, and whatsoeuer other Braunches come out of the same. The Braunch is to Steale. The Roote is to haue no care of our neighbours sub­staunce, or vnrighteousnesse in getting of wealth; not to regarde howe we come by such thinges, so long as any way we may get them. The other Braunches are diuers: but some more principall, then some others. Of the former sort are those wherby any wrong is done to our neigh­bour in some part of his substaunce, or such things as belong thervnto. Which wrong may be donne three manner of wayes. firste by doing the deede it selfe. The deede it selfe may be iniurious two [Page 66] wayes. first yf it go directly againste the worde of God, whether the lawes of our Princes goe therewithall (as in many kindes of our Extortion; Vsuries; De­ceites; Defraudinges of heires, or succes­sors; and such like): or whether it be but the lawe of God onely, goingAs very many iniu­ries yt day­ly passe a­mong vs. and namely the commō maner of with-hol­dinge the Church ly­uinges by right of im­propriation in the hāds of thos [...] yt are, eyther at al not oc­cupied in ye ministerie of the word or not in such sort as they ought so farre as they are able. Wherevnto also may be added (so far as I can see) almost all such letting of Church lyuinges by lease, as is for a farther commoditie, then falleth with in the tyme of the les­sor, and the procuring of things so to be let, or the enioying of the same: lykewise the making away, or diminishing by exces­siue spending, eyther landes or goodes, from those to whome they ought to come, and such lyke. further, and to greater perfection, then oftymes the lawes of Princes regarde. Then if it go but againste the lawes of Princes, in such thinges as the worde of God hath it selfe left indifferent, but hath therewith­all left libertie vnto Magistrates to re­straine the same, as they frō tyme to time shall find expedient: as namely, to take to our selues any other allowaunce in apparell, fare, pastime, price, hier, wages or such lyke, then our lawes do allow vs to do. The second kinde of wrong is, yf we do but consent to others that do it; or [Page] conceale the same. The thirde, not to make restitutiō, and recompence for such iniuries as we haue done. Of the other sort are, to liue an ydle & an vnoccupied lyfe: to haue no sufficient trade whereby we and ours may lyue: not to be content with our estate: prodigalitie, or super­fluous, and vaine expences.

It requireth, firste the Braunch: then also the Roote, and whatsoeuer other Braunches grow out of the same. The Braunch is, to be true and iuste, concer­ning that kinde of theft that commonly goeth vnder that name: or, so heartely to detest it, that we rather chuse to die, then to succour our selues by it. The Roote is, the loue of equitie in all such cases: or, when a man hath a care of his neigh­bours commoditie, in no wise to touch it, but to leaue it wholly vnto him selfe. The other Braunches that doo proceede of the same Roote, are also diuers: but some more principall, then others. The former sort may be thus contracted. First our selues to take hede, yt we medle with nothing yt is not our own. As for others, if any woulde proloine away his goods [Page 67] or by open violence ouerlay him for thē, not to suffer any such so neere as we can: yf any haue already done it that we know of, to helpe him to his right againe to the vttermoste of our power. Yf in tymes paste we haue done him wrong, whether warranted by the lawes of our countrie, or not, firste to make to him, or his a full restitution: then also to make to him or his a sufficient recompence for his want thereof, so farre (at the least) as we are able. The latter sorte are, euer to be occupied in some godly labour: our selues to haue such a trade (so nere as we can) as is sufficient maintenaunce for vs, not iniuring any: to be faythfully occupied therin: and to be very spare and moderate in all our owne priuate expences.

The nynth Com­maundement.

THe nynth Commaundement in lyke sort requireth so good aduisment on his behalfe, yt we euer seke to vphold our ne [...]ghbours good name. But as touching this also, we haue to consider, firste what it forbiddeth; then what requireth.

It forbiddeth, firste the Braunch: then also the Roote, and whatsoeuer other Braunches come out of the same. The Braunch is, the bearing of false witnes against our neighbour. The roote is whē a mā hath no soūd care of his neighbours good name or estimatiō. The other Braū ches yt come out of ye same are, to be inqui­sitiue (being but priuat mē, or doing it but to feede our humors) of our neigh­bours faultes: to minister occasion to talke of the same: to disclose them to o­thers to his shame: to speake the truth of him, to reproche him withall: to reuile, mocke, or taunt him, with open rebukes, plaine scoffes, or secret quippes; so to a­base or discredite him, or but to make o­thers mery: to beare with others that so do, and not to shewe forth a misliking of it: and ouer lightly to passe ouer our sel­ues, not considering that we haue ben, or may be as bad as the worst.

It requireth, firste the Braunch: then also the Roote, and whatsoeuer other Braunches come out of the same. The Braunche is so to abhorre false witnes, that on the other side we be readie to say the whole truth on our neighbours [Page 68] behalfe. The Roote is, to be studious to vpholde a good report of our neighbour so farre as we may conueniently. The o­ther Braunches are, to be readie to couer his nakednes, and faultes: gladly to ac­knowledge such vertues, and other good qualities as he hath, how yll soeuer he be otherwayes: redely to geue him, as occa­sion shall serue, his iust cōmendation: yf at any tyme we be disposed in the way of honest mirth to speake pleasantly of him, to be sure that it tend to no yll: yf we be in place where he is reproched, to defend him so well as we may; and to turne the talke eyther altogether from him, or so much as we may to his commendation: and last of all to cast our eyes vppon our selues, and our owne doings, that so fin­ding, that we would be loth to haue our owne faultes written in our fore-heads, we may be the more desirous to couer our neighbours.*

The tenth Commaun­dement.

THe laste, or tenth Commaundement chargeth euery one to be content with his estate: and so consequently requy­reth so notable a moderation to be groū ­ded in vs, as may very well, both helpe forwarde our Common Societie; and also prepare a man the better to walke the harde and painefull way of these Com­maundementes. But as touching it, we haue also to consider, first what it forbid­deth; then what it requireth.

It forbiddeth, firste the Braunch: then also the Roote, and whatsoeuer other Braunches come out of the same. The Braunche that firste he speaketh of, is to couet.As tou­ching this coueting it is to be no­ted that he speketh not of coueting anye thing wrongfully or to haue any of those thynges while the right of thē appertey­neth to our neighbour (for so shuld it be confoū ded wyth the eight, & parsly with the seuenth commaun­dement: but of coueting or wishing rightfully to haue, for ye bettering of our e­state, some­what that as yet ap­perteineth to our nei­bour. the example is geuen of our neighbours house more specially are forbiddden diuers members: as to co­uet [Page 69] his wife, his man-seruaunt, his maid-seruaunt, his Oxe, his Asse, or any thing els. The Roote is the misliking, or not an heartie liking of the estate that it hath pleased God to caste vppon vs: and yet no further, but that we couet no better, vnlesse by lawefull meanes (as we call them) we might come there­vnto. Of the other Braunches that come our of the same there be two sortes. In time of aduersitie when the Crosse is layde vppon vs, or when thinges fall not out as we woulde haue them, to be so disquieted in mynde, that fyrst we cleane forget the hope that we haue of a better estate in the worlde to come; or els forsake the holde of it, or (at leaste) a good parte thereof. then com­ming downe to our selues, in our im­paciencie eyther destroy our selues: or furiously doo our selues, or others some hurte: or open our mouthes to blasphe­mie and cursing: or languishe away in the greefe of our mynde: or in secrete mutter, or murmure at it: or seeke to pre­uent it, or get it away by inordinate mea­nes (as by wishing, or seeking out hidden [Page] treasure in the sea or lande: or any suche like.) In time of Prosperitie, or when thinges fall out as we would haue them, to be so puft vp with inordinate ioy, that first, we eyther cleane forget; or make lit­tle accompt of that whiche hereafter is to come, the very substaunce of our hope. Then comming downe to oure earthly Paradise, eyther wholly set our hartes on it: or by meanes therof become very wan­tons (forgetting our selues in manye pointes of our duties): or laye so faste hold of it, that we declare our selues ther­by, that we should be very lothe to parte with it agayne, whensoeuer it shoulde please God to take it away.

It requireth, first the contrarie Braun­che: then also the Roote, and whatsoeuer other Braunches come out of the same. The Braunches is, in all our secrete and in most thoughts, to leaue vnto all men, whatsoeuer presently is theirs, to them and theirs for euer. The Roote is a sound and an hartie lyking of whatsoeuer estate it pleaseth God at any time to caste vpon vs: not so much as once in hart wishing to haue it bettered any one iote.

Of the other Braunches that come out of the same, there are likewise two sortes. In time of aduersitie, or when the Crosse is layde vpon vs, or when things fal out otherwise then we would haue wished, to be of so quiet, so pacient, & setled mindes, that we first caste vp our eyes vnto the blessed estate, that is prepared for those that suffer for righteousnes sake heere; and euer keepe a fast holde thereof. then comming downe to our burden here, that we quietly beare it, so long as it pleaseth god it shal be our portion: hartely thanke him for it also, as well as for better: ra­ther choose to beare it, then to be without it (so long as so it pleaseth God) though otherwise it were left to our own choyce. In time of prosperitie, or when we are in suche a case as dothe very well please vs, to be of that stay and moderation ther­withall, that first we accompt it nothing, in comparison of that other that is layde vp for vs agaynst the worlde to come: and that euer we endeuour our selues to looke through it, vnto the other, that it take not from vs the sighte thereof. Then as touching the thing it selfe, that we [Page] neither take occasion thereby to slippe a­side from our moderation, to some poynt of vanitie: nor in hart cleaue so fast ther­vnto, but that we can be content to parte with it agayne with right good will, if it please God to take it from vs.

Could this Commaundement be well kept of vs, neither shoulde we so muche streine our cōmon societie: neither should we thinke it so harde and so painefull a matter, to indure the way of Gods Com­maundementes.

The Conclusion of the whole: of th'ende and vse of this Lawe.

By all these considered together it may sufficiently appeare, that seeing thys moste holy Lawe requireth so absolute perfection (an other manner of thinge then mortall men are able to come vn­to any thing neere, synce that they fell) and hath a moste fearefull curse, or sen­tence of eternall damnation to those that shall breake any iote thereof (excepting none others, but those that seeke the ac­complishmente [Page] thereof on their behalfe in Iesus Christe) therefore is this Lawe geuen, to those that are Ignoraunte of their abilitie, or estate, to teache them that this way, that is, by the righteousnesse of workes, there is no saluation to be had, for that they are not able to performe the same. so to driue them all to the other, to seeke their iustification by Fayth: that is, by the death and merites of Iesus Christ. To those that do come vnto Christ, to giue them to vnderstande, from how great im­possibilitie he hath deliuered them, who hath performed the same to their vse: how fully he hath answered the iustice of God, in that he hath wrought for vs so perfect righteousnes; and so consequently howe substancially he hath wrought our salua­tion: and what is the way, or what are the workes, wherein we shoulde walke and bestowe our labour; and that, not vnprofitably, although we be not able to walke in suche sorte as it requireth. To those that will not so take holde of Christ, but that they will needes be saued, eyther in the whole, or in some parte, by their owne halfe-faced workes, or by some [Page] other waye besides, or els not at all, to teach them, that as for their best endeuour (when they haue done but what they can, and not all, or euery iote) neither it, nor any other helpe will be able to serue their purpose in this matter: but that eyther they must doo all, and euery iote, euen the vttermoste farthing that is due by these Commaundementes, or els be damned without redemption. For that it hath not pleased God (as also it coulde not stande with his Iustice) to saue by their best en­deuour, or any way els: but by taking holde of, or putting their trust, onely, and soundly in Iesus Christe. That so they may knowe, that because they doo not vt­terly renounce their owne works, and whatsoeuer els; nor can abide to be saued, onely by their Fayth in Christ: therfore doo they worthely perishe.


Deut. 4. a. 5-9.

Beholde, I haue taught you ordinances and lawes, such as the Lord my god com­maunded me, that ye should do so in the lande vvhither ye goe to possesse it. Kepe them therfore, and do them. For that is your wisdome and vnderstanding in the sight of other nations: that they maye heare all these ordinances, and say; Sure­ly, it is a wise and vnderstanding people: it is a great nation. For vvhat other na­tiō is so great, that haue their gods come so nigh vnto them, as the Lord our God is nigh vnto vs in all things, as oft as vve call vnto him? Yea and what nation is so great, that hath ordinances and lawes so righteous, as all this lawe vvhiche I set before you this day? Take hede to thee selfe therefore, and keepe thy soule dili­gently, that thou forget not the things that thine eyes haue seene, and that they depart not out of thine heart all the dayes of thy life: but teache them thy sonnes, and thy sonnes sonnes.

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