txbvavy of Che theological ^eromarjo 
 
 
 PRINCETON • NEW JERSEY 
 
 
 
 
 A Dons t ion From 
 
 
 Stephen Colwell 
 
 
 BX 5199 .A633 1846 
 
 
 
 Andrewes, Lancelot, 1555- 
 
 
 
 1626 . 
 
 
 
 A pattern of ca techis tical 
 
 
 
 
 
Digitized by the Internet Archive 
 in 2015 
 
 https://archive.org/details/patternofcatechiOOandr 
 
MINOR WORKS 
 
 OF 
 
 BISHOP ANDREWES. 
 
PATTEEN 
 
 CATE C HISTIC AL DOCTRINE, 
 
 AND OTHER MINOR WORKS 
 
 / 
 
 LANCELOT ANDREWES, 
 
 SOMETIME LORD BISHOP OF WINCHESTER. 
 
 OXFORD: 
 JOHN HENRY PARKER. 
 MDCCCXLVI. 
 
OXFORD : 
 PRINTED BY I. SHRIMPTON. 
 
NOTICE. 
 
 The present volume contains five different works, by 
 Bishop Andrewes : — 
 
 I. Pattern of Catechistical Doctrine. 
 
 II. Judgment of the Lambeth Articles ; annexed to which 
 is the 
 
 Judgment of the Censure upon Barret. 
 
 III. Form of Consecration of a Church and Church- 
 yard. 
 
 IV. Summary View of the Government both of the Old 
 and New Testament : whereby the Episcopal government of 
 Christ's church is vindicated. 
 
 V. Discourse of Ceremonies retained and used in christian 
 churches. 
 
 Of these works, 
 
 1. The first was probably Andrewes' manual of college 
 lectures, and the folio volume which appeared in 1642, 
 calling itself "The Morall Law expounded, 1. largely, 
 2. learnedly, 3. orthodoxly, That is, The long expected and 
 much desired work of bishop Andrewes upon the Ten Com- 
 mandments : being his Lectures many years since in Pem- 
 broke Hall chappell, in Cambridge, which have ever since 
 passed from hand to hand in manuscripts, and beene ac- 
 counted one of the greatest treasures of private libraries, but 
 never before this published in print," seems to be nothing 
 
 a 2 
 
NOTICE. 
 
 more than notGS taken down by Andrewes' pupils from his 
 lectures orally delivered out of the above manual. Another 
 work also appeared in 1650, and was reprinted in 1675, 
 called " The Pattern of Catechistical Doctrine at large j or 
 a learned and pious Exposition of the Ten Commandments, 
 with an Introduction containing the use and benefit of 
 catechising, the general grounds of religion, and the truth 
 of christian religion in particular; proved against Atheists, 
 Pagans, Jews and Turks. By the right reverend father 
 in God, Lancelot Andrewes, late bishop of Winchester. 
 Perfected according to the author's own copy, and thereby 
 purged from many thousands of errors, defects, and cor- 
 ruptions, which were in a rude imperfect draught formerly 
 published." This volume is simply the work on the Moral 
 Law put into shape; and it is done by very competent 
 hands, but being less than even the former was, the pro- 
 duction of Andrewes himself, it could by no means be 
 admitted into an edition of his works. — Of the original work 
 of Andrewes, the Pattern of Catechistical doctrine, an edition 
 appeared in 1630, and another in 1641, with here and there 
 a new sentence introduced ; but all apparently from the same 
 hand, and the new matter consisting probably of notes which 
 had afterwards come to light. The later edition has been 
 followed in the present publication. 
 
 2. The documents which make up the second work, the 
 bishop's Judgment, namely, of the Lambeth articles, and 
 of the censure upon Barret, are sufficiently explained by the 
 contemporary histories, e. g. Strype's life of Whitgift. 
 
 3. The Form of consecration of a church and church- 
 yard, gives its own history. 
 
 4. Of the fourth document, the Summary view of the 
 government both of the Old and New testament, no more 
 perhaps can now be known than is expressed in the title- 
 page at the beginning of it. 
 
NOTICE. 
 
 5. The same account may be given of the concluding 
 treatise, the Discourse of ceremonies retained and used in 
 christian churches. The prefatory notice, from which an ex- 
 tract is given p. 365, gives an account of the document 
 which is probably the true one. The treatise itself, as printed 
 in 1653, is obviously the work of a man of great reading; 
 and it is equally manifest that his manuscript was left in a 
 state which made it very hard for the unlearned persons 
 whose hands it fell into, to decypher it. The mistakes which 
 appear in the printed edition are manifold and absurd, but 
 the present editor found reason to be convinced as he pro- 
 ceeded, that the work would reward a very laborious exami- 
 nation, and such it has accordingly received. 
 
 There are now but a very few references in the whole book 
 which have not been verified ; a statement which they who 
 know the works of that period will understand the import- 
 ance of. The toil which this has required, the strange dis- 
 guise under which some of the names were lurking, — Agesi- 
 laus, the holder of a remarkable view, turning out after every 
 biographical notice of every Agesilaus had been ransacked, to 
 be no king of Sparta, but the philosopher Arcesilas, (p. 26), 
 — the Rabbi Abbidelus, after being hunted through all the 
 regions of Hebrew literature, disclosing himself as the ancient 
 historian Abydenus, (p. 49), — the people called Caes, after 
 having been nearly abandoned as a lost nation, turning out 
 to be the people called Seres, (p. 375), — " Outerus's ancient 
 descriptions," found by a happy conjecture to be Gruter's 
 valuable work in disguise, — these and the like are recollec- 
 tions for an editor, but of little interest to others. 
 
 Only one other particular need be mentioned in which the 
 present volume exhibits a departure from the former edition 
 of the same material. In verifying the texts of The Pattern 
 of Catechistical Doctrine, the Editor found the reference to 
 be almost as often wrong as light ; and then to identify it 
 
NOTICE. 
 
 was frequently a matter of the greatest difficulty, the allu- 
 sion in the writer's mind having often been in the highest 
 degree remote and indirect ; yet were the trains of thought 
 which suggested the references so rich and fertile frequently 
 when developed, that it seemed a duty to bestow upon the 
 work any amount of pains rather than let the allusions be 
 lost. It was from being struck with the beauty and signifi- 
 cance of these allusions in many cases, that the Editor was 
 led to adopt the practice of putting texts at full length when 
 they could be advantageously introduced into the paragraph, 
 instead of leaving the reader to search them out, or not to 
 search them out, in his Bible. This is the only particular in 
 which the text of the present edition differs from the former, 
 a change which the reader of the work will not be displeased 
 with. The table of Contents at the beginning of the volume, 
 (the several lines of which are introduced as a running 
 sketch of subjects in the body of the work also,) and the 
 Indexes at the end, are new. 
 
I. PATTERN OF CATECHISTICAL DOCTRINE. 
 
 Page 
 
 Part I. — The Preface of the catechism . . . .3 
 
 Chap. I. — Of catechising . . . . . . ib. 
 
 Warrant of a preface . . . . . , ib. 
 
 Preliminary observations . . . . . ib. 
 
 § 1. That children ought to be instructed . . .4 
 
 § 2. The manner of this instruction . . . .6 
 
 There may be a summary of doctrine . . . ib. 
 
 The fruit of this . . . . . .7 
 
 Religion may be so taught . . . . .8 
 
 §3. The duty of the catechised . . . .10 
 
 First, to come . . . . . . ib. 
 
 and with what preparation . . . . ib. 
 
 Secondly, to hear . . . . . .11 
 
 What faults to be avoided herein . . . ib. 
 
 How we should examine what we hear . . .12 
 
 The foundation of our catechising, in Four Questions . 13 
 
 Chap. II. Of the first question, Whether there be a God . .14 
 § 1. Of the first point, that the end of our journey is, to come to 
 
 God ....... ib. 
 
 Arguments against the other supposed ways of happiness . ib. 
 
 against the first, wealth . . . ib. 
 
 against the second, honour . . .15 
 
 against the third, pleasure . . . ib. 
 
 against the fourth, virtue . . .16 
 
 against the fifth, contemplation . . ib. 
 
 Now generally against them all . . . . ib. 
 
 There is wanting in them, first, satisfaction . .17 
 
 secondly, perpetuity . . ib. 
 
 In coming to God, are both of these . . .18 
 § 2. Of the second point, that the way to come to God, is by belief 19 
 
 We cannot come to God by reason . . . . ib. 
 
 Faith not a sign of lightness . . . .20 
 
 Of belief 21 
 
Vlll 
 
 CONTENTS. 
 
 § 3. Of the third point, that God is that which we must believe 
 Four errors of Satan 
 
 Account of atheism .... 
 The theory false .... 
 
 How it arose .... 
 The doctrine false ; 
 
 Shewn first, a priori 
 
 Shewn secondly, from things without us 
 Shewn thirdly, from things within us 
 
 1. From our souls 
 
 2. From principles of truth therein 
 
 How it cometh that there are atheists 
 
 3. From the distinction of good and evil 
 
 4. From our conscience 
 
 5. From deaths of atheists 
 Chap. III. — Of the second question, Whether God be a rewarder of 
 
 good and evil ..... 
 § 1. Opinions concerning providence 
 
 Objections against a providence considered 
 answer to the first .... 
 answer to the second 
 answer to the third 
 § 2. That there is a general providence 
 
 and a particular providence 
 § 3. That providence is not by nature, or chance 
 First, not by nature 
 Secondly, not by chance 
 § 4. That providence reacheth to every one 
 
 and reward .... 
 Chap. IV. — Of the third question, Whether the Scriptures be God's 
 word 
 
 § 1. Of the way of the heathen 
 
 Testimonies against it, from heathens themselves 
 § 2. In particular, of the heathen gods 
 Of the worship of men 
 
 and of beasts .... 
 Of the miracles and oracles of the heathen gods 
 § 3. Of the way of the Turk 
 § 4. Of the way of the Jews 
 
 against their first error 
 against their second error . . 
 against their third error 
 
 Chap. V Of the fourth question, Whether our religion be truly 
 
 founded on God's word .... 
 §. 1. Of our religion, as the same with the Jews' 
 Shewn true, from its antiquity 
 
 It is the parent of heathen religion 
 Shewn true from other reasons 
 § 2. Of our religion as different from the Jews' 
 First, for the credit of the gospel 
 
CONTENTS. ix 
 
 Page 
 
 Secondly, for the story, 1. of the birth of Christ . . 53 
 
 2. of the death of Christ . . ib. 
 
 Thirdly, for the progress of Christianity . . .54 
 
 § 3. Of our religion as different from the Papists' . . 57 
 
 The question between us is of the means of interpretation . ib. 
 
 Of our means of interpretation . . . .58 
 
 Of the papists' means of interpretation . . .59 
 
 1. Of the fathers ... . . .60 
 
 2. Of the councils . . . . . ib. 
 
 3. Of the pope . . . . . .61 
 
 4. Of the church . . . . ib. 
 
 Part II. — Of the law of God . . . . . .62 
 
 Chap. I. — Of God's law in general . . . » .63 
 
 § 1. What is contained in God's law . . . . ib. 
 
 §. 2. Of the law written in men's hearts . . . .64 
 
 The Jews had the law in their hearts . . . ib. 
 
 Also the gentiles had both the ten commandments, . . 65 
 
 and the three rules above given, . . . .66 
 
 the action, This ..... ib. 
 
 the manner, Thus . . . . . ib. 
 
 reward and punishment . . . .67 
 
 § 3. Questions hereupon . . . . . . ib. 
 
 Chap. II. — Of Moses' law in particular . . 68 
 
 § 1. Of the preparation . . . . . ib. 
 
 §2. Of the end of the Law . . . . .71 
 
 § 3. Of the sum of the Law . . . . .72 
 
 Of God's authority . . . . . . ib. 
 
 Of God's charge . . . . . . .73 
 
 Division of the commandments . . . . ib. 
 
 What is required in a law-giver . . . .74 
 
 § 4. Of the interpretation of the Law . . . .75 
 
 First, by extension . . . . . . ib. 
 
 How we may be accessary to sin . . .76 
 
 in unlawful things . . . . ib. 
 
 in lawful things . . . . .78 
 
 Secondly, by limitation . . . . . ib. 
 
 Rules of limitation . . . . .79 
 
 How act in an antinomia, or conflict of laws . . ib. 
 
 Examples of antinomia . . . .80 
 
 For the solution of a doubtful commandment . . ib. 
 
 General observations on the commandments . .81 
 
 Part III. — The first table. 
 
 The First Commandment . . . . . ib 
 
 § 1. Necessity of this commandment . . . . ib. 
 
 What is contained in this commandment . . .82 
 Of the sins opposite thereto ..... ib. 
 
 How we are led to these sins . . . . ib. 
 
 Reasons against these sins . . . .83 
 
X 
 
 CONTENTS. 
 
 Page 
 
 § 2. Our worship of God founded on His attributes . . 84 
 
 Of knowledge ..... ib 
 
 Whether ignorance may be excused . . 85 
 
 Rules concerning knowledge . . . .86 
 
 Offaith . . . . . . ib 
 
 Of the kinds of faith . . . . . ib. 
 
 Of the means of faith . . . . . ib. 
 
 § 3. Of fear . . . . . . , 8 7 
 
 Fear is of two kinds . . . . .88 
 
 Means to beget fear in our hearts . . . .89 
 
 §4. Of humility ... 90 
 
 Nature of true humility . . , . ib. 
 
 Advantages of humility . . . . ib. 
 
 Humility comprehendeth three things . . .91 
 
 Of pride . . . . , t . ib. 
 
 Pride is in five things . . . . . ib. 
 
 Means to pride . . . . .92 
 
 Further rules for humility . . . . . ib. 
 
 Means to humility . . . . .93 
 
 Signs of humility . . . . . ib. 
 
 § 5. Of hope ib. 
 
 How related to other graces . . . . .94 
 
 The use of hope . . . . . . ib. 
 
 Rules for hope . . . . . . ib. 
 
 The nature of hope . . . . . .95 
 
 Extremes to be avoided in hope . . . . ib. 
 
 The first, presumption . . . . ib. 
 
 The second, desperation . . . .96 
 
 The means to hope . . . . . . ib. 
 
 The signs of hope . . . . . .97 
 
 § 6. Of prayer . . . . . . . ib. 
 
 Prayer maketh for God's glory . . . .98 
 
 It worketh miracles in all the elements . . 99 
 
 Encouragement to prayer . . . . . ib. 
 
 What is contained in prayer ..... 100 
 
 First, of deprecation . . . . . . ib. 
 
 Deprecation is in three things . . . . ib. 
 
 Rules for deprecation ..... 101 
 
 Secondly, of precation . . . . . ib. 
 
 Of intercession . . . . . .102 
 
 Thirdly, of thanksgiving . . . . .103 
 
 Thanksgiving standeth in four things . . . ib. 
 
 The excellency of thanksgiving . . .104 
 
 Why it is that we may ask and not receive . .105 
 
 Means to prayer . . . . . .106 
 
 Signs of thankfulness are . . . . .107 
 
 § 7. Of the love of God . . . . . . ib. 
 
 Love above faith and hope ..... 108 
 
 Why we should love God . . . .109 
 
 How much we should love God . . . .110 
 
CONTENTS. XI 
 
 Page 
 
 Means of love . . . . . .110 
 
 Signs of love . . . . . .111 
 
 Effects of love . . . . . .112 
 
 First effect of love, obedience . . . . ib. 
 
 Obedience better than sacrifice . . . ib. 
 
 Signs of obedience . . . . .113 
 
 Second effect of love, patience . . . . ib. 
 
 Means to patience . . . . .114 
 
 Of the cause of affliction . . . . ib. 
 
 Of the beginning of affliction . . . .115 
 
 Of men as God's instruments herein . . . ib. 
 
 Of the ends of affliction .... 116 
 
 first, to exercise good men . . . . ib. 
 
 secondly, to chastise such as have slipped . .117 
 thirdly, to punish wicked men . . . ib. 
 
 § 8. Of religion . . . . . . .118 
 
 Chief errors in religion . . . . . ib. 
 
 Means to true religion . . . . .119 
 
 Signs of true religion . . . . . ib. 
 
 § 9. Of sincerity . . . . . .120 
 
 Of integrity . . . . . . . ib. 
 
 Means to integrity ..... 121 
 
 Signs of integrity . . . . . . ib. 
 
 Of perseverance . . . . . . ib. 
 
 Means to perseverance . . . . .122 
 
 Signs of perseverance . . . . . ib. 
 
 The Second Commandment ..... 123 
 
 § 1. Of the precept . . . . . . ib. 
 
 Of the general thing here forbidden . . . ib. 
 
 Testimony of scripture hereupon . . . . ib. 
 
 Of the general thing here commanded . . .124 
 
 Of the eternal substance ..... 125 
 
 Of the ceremony . . . . .127 
 
 Means to perform this commandment . . . ib. 
 
 Of the worship of images ..... 128 
 
 History of image worship .... 129 
 
 The papists' arguments, 
 
 1. From fathers and councils .... 130 
 
 2. From differences of words . . . .131 
 
 3. That they worship not the image itself . . ib. 
 
 4. That the ignorant need the help of an image . .132 
 § 2. Of our behaviour in God's worship . . . . ib. 
 
 Of the sign of worship . . . . . 1 33 
 
 Of the act of worship . . . . . ib. 
 
 Of behaviour in the four parts of worship. . . .134 
 
 First, in coming and going to them . . . ib. 
 
 Secondly, in our presence at them . . .135 
 
 Of behaviour in prayer . . . . . ib. 
 
 Of behaviour in preaching .... 136 
 
 Of behaviour in sacraments . . . . ib. 
 
xii CONTENTS. 
 
 Page 
 
 Of behaviour in discipline . . . .136 
 
 Fitting carriage of the body why of use . . ib. 
 
 Rules of behaviour in divine service . . .137 
 
 1. to observe unity . . . . . ib. 
 
 2. not to sleep therein . . . . ib. 
 
 3. to be present in heart .... 138 
 
 4. not to talk therein . . . . ib. 
 
 5. not to depart till it is ended . . .139 
 J 3. Of the reason of the precept . . . . .140 
 
 First, of the punishment . . . . . ib. 
 
 Of sins visited on the children .... 141 
 
 How explained by the schoolmen . . . ib. 
 
 What the true account ..... 14'2 
 
 Secondly, of the reward . . . . . ib. 
 
 The Third Commandment ..... 143 
 
 Object and end of this commandment . . . . ib. 
 
 What is contained herein ..... 144 
 
 First, of the precept . . . . . . ib. 
 
 When an oath is to be used .... 146 
 
 How to be used . . . . . . ib. 
 
 How it maketh for God's glory . . .147 
 
 Is allowed and commanded of God . . . ib. 
 
 and used by the saints . . . . ib. 
 
 Objection of the anabaptists answered . . . 148 
 
 We must not take God's name in vain . . . 149 
 
 Means to keep ourselves from rash swearing . .150 
 Of vows ... . . . . . 151 
 
 Secondly, of the penalty . . . . . ib. 
 
 The Fourth Commandment ..... 152 
 
 How punctually expressed . . . . . ib. 
 
 Chief parts of the commandment . . . .153 
 
 Of the precept . . . . . . ib. 
 
 The sabbath not a ceremony . . . .154 
 
 The commandment taketh order, 1. for the work . 155 
 
 2. for the persons . 156 
 Of the reason of the precept . . . . ib. 
 
 Of the holy rest of the sabbath .... 157 
 
 Many precepts in scripture concerning it . . ib. 
 
 Whether we must observe it as the Jews did . .158 
 
 Whether we are absolutely bound to rest . . . ib. 
 
 An idle rest not enough ..... 159 
 
 The sabbath not for revel or riot .... 160 
 
 What the right sabbath . . . . . ib. 
 
 The sabbath how sanctified . . . . . ib. 
 
 1. by prayer . . . . . . 161 
 
 2. by the use of the word . . . . ib. 
 
 3. by thanksgiving ..... 163 
 
 also by sacraments and discipline . . . ib. 
 
 and by works of mercy . . . . ib. 
 
 of outward mercy . . . . ib. 
 
 of inward mercy .... 164 
 
CONTENTS. xiii 
 
 Page 
 
 Of the sabbath of fast . . . . .165 
 
 Of public fast . . . . . . ib. 
 
 Of private fast ...... 166 
 
 Each hath an outward and an inward part . . 167 
 
 Means to sanctify the sabbath .... ib. 
 
 Part IV. — The second table ...... 169 
 
 Matter of the second table . . . . .170 
 
 1. The thing commanded . . . . ib. 
 
 2. The object of love . . . . .171 
 
 Cautions hereupon . . . . .172 
 
 3. The manner of our love .... 173 
 The Fifth Commandment . . . . .174 
 
 Of higher and lower place . . . . . ib. 
 
 First part of the commandment, viz. the precept . . . ib. 
 
 Of the words of the commandment . . . . ib. 
 
 "Why rulers are appointed ..... 175 
 
 Of the duties common to superiors and inferiors . . 176 
 
 Duties of the inferior generally : first, honour . . ib. 
 
 secondly, fear . .177 
 thirdly, obedience . 178 
 reasons for obedience . ib. 
 
 Duties of superiors generally . . . .179 
 
 Of the manner of their government . .181 
 
 Whether wicked superiors should be honoured . 182 
 Wicked rulers not to be absolutely obeyed . .183 
 examples of this . . . . ib. 
 
 Particular duties between superior and inferior . .185 
 Husband and wife - . . . . ib. 
 
 their mutual duties . • . ib. 
 
 their several duties . . . . ib. 
 
 Father and son . . . . . .186 
 
 Master and servant . . . . .188 
 
 Teacher and hearer ..... 189 
 
 Qualifications of a teacher . . . .190 
 
 His duties : first, to set forth the truth . . ib. 
 
 secondly, to be careful of his doings . 191 
 thirdly, to protect his scholars . 192 
 
 More particularly the minister's duty . . . ib. 
 
 Three evil kinds of minister .... 193 
 
 One good kind of minister .... 194 
 
 His duties ; 
 
 first, to be an example in his life . . . ib. 
 
 secondly, to teach by his learning . . .195 
 
 thirdly, to have a care of the manner of his doctrine 196 
 fourthly, to reprove and confute . . . 197 
 
 Of magistrates ...... 198 
 
 How there came to be magistrates . . ib. 
 
 Office of a magistrate generally . . . 199 
 
 Qualifications of a magistrate . . . ib. 
 
XIV CONTENTS. 
 
 Page 
 
 Duties of a king ..... 200 
 
 first, to acknowledge his power to be from God . ib. 
 secondly, not to break into God's right . . ib. 
 
 thirdly, to do justice .... 201 
 
 fourthly, to be humble and meek in ruling . 202 
 
 Other kinds of excellency .... 203 
 
 Excellency of mind . . . . ib. 
 
 What honour we owe to men of great gifts . . ib. 
 
 first, to acknowledge their gifts . . ib. 
 
 secondly, to prefer those that have the greatest 
 
 gifts . . . . .204 
 
 thirdly, to make use of their gifts . . 205 
 
 Excellency of body . . . . ib. 
 
 Excellency of estate .... 206 
 
 Of benefactors . . . . . .207 
 
 Duties of a benefactor . . . . ib. 
 
 Duties of the receiver of a benefit . . . 208 
 
 Means by which a governor shall rule aright . . 209 
 
 Second part of the commandment, viz. the reason . . ib. 
 
 Whether dutiful children are always long lived . . 210 
 
 Why long life is promised to dutiful children . . 211 
 
 Why long life is given to the wicked . . .212 
 
 The Sixth Commandment ..... 213 
 
 Place of this commandment . . . . . ib. 
 
 Words of the commandment . . . . ib. 
 
 Of anger in general ...... 214 
 
 Of sinful anger . . . . . .215 
 
 How far this commandment reaches . . . 216 
 
 Of destroying life 
 
 first of beast . . . . . .217 
 
 secondly, of man ..... 218 
 
 Of killing one's self . . . . . ib. 
 
 Of killing another man .... 219 
 
 which is aggravated by circumstances . . 220 
 
 Of the restraint of this commandment . . . 221 
 
 A magistrate may take the life of his subjects . . ib. 
 
 though under what restriction . . . 222 
 
 or of the subjects of another .... 223 
 
 Whether a private man may take away life . . 224 
 
 Of the extension of the commandment . . . 226 
 
 in respect of others . . . . . ib. 
 
 and in respect of ourselves . . . . ib. 
 
 It touches soul as well as body .... 227 
 
 Means to avoid this sin .... 228 
 
 Of answering hard language ..... 229 
 
 Whether actions at law are allowable . . . ib. 
 
 The Seventh Commandment ..... 230 
 
 Place of this commandment . . . . . ib. 
 
 Subject of the commandment . . . . ib. 
 
 How it is to be here treated of . . . .231 
 
CONTENTS. XV 
 
 Page 
 
 Reasons against the sin of adultery .... 233 
 Particulars of the sin ..... 235 
 
 1. The festering . . . . . ib. 
 
 2. The prepared ground ; nam ely, . . . ib 
 
 1 ) by gluttony ; whether in Meat . . ib. 
 
 reasons against it . . . 236 
 
 how it is to be avoided . . . ib. 
 
 rules of temperance, both general . . 237 
 
 and particular . ib. 
 
 or in Drink . . . .238 
 
 2) by idleness ..... 239 
 
 3. The watering of concupiscence . . . 240 
 
 by allurements in ourselves . . . ib. 
 
 or by allurements without us ... 241 
 
 4. The signs of concupiscence .... 242 
 
 5. The act of incontinency .... 243 
 
 permission of it . . . . . 247 
 
 defending of it . . . . . ib. 
 
 The Eighth Commandment . . . . . ib. 
 
 Place of this commandment . . . . . ib. 
 
 Of right and propriety ...... 248 
 
 Of alienation ....... 250 
 
 Of desire, lawful . . . . . . .251 
 
 and unlawful ...... 252 
 
 Of what is forbidden in this commandment . . . 253 
 
 § 1. In outward act . . . . . ib. 
 
 Of getting ; 
 
 First, of wrong getting . . . . . ib. 
 
 of idleness . . . . . . ib. 
 
 of dealings, 1. unlawful ..... 254 
 
 2. unjust ; whether with contract, . . ib. 
 
 or without contract . . 255 
 
 Aggravation of the guilt .... 256 
 
 Secondly, of right getting ..... 257 
 
 and of restitution . , . . . ib. 
 
 Of using ; first, upon ourselves .... 258 
 
 secondly, upon others .... 260 
 
 How we have our riches given us . . . ib. 
 
 What we are to think of the poor . . . .261 
 
 Giving to the poor is as the sowing of seed . . 262 
 
 § 2. In the heart . . . . . . .263 
 
 How to avoid theft in the heart . . . . ib. 
 
 The Ninth Commandment ..... 264 
 
 Words of this commandment ..... 265 
 
 Place and purpose of this commandment . . . 267 
 
 First, of what leads to the offence . . . . ib. 
 
 1) The evil inclination ; . . . . . ib. 
 
 2) The festering of the same .... 268 
 
 3) The prepared ground ..... 269 
 
 4) The watering thereof . . . . . ib. 
 
XVL CONTENTS. 
 
 Page 
 
 Secondly, of the offence itself ..... 269 
 
 Of lies in general . . . . . . . 270 
 
 Of false witness in judgment . . . . . ib. 
 
 which may be in six different persons ; . . . 271 
 
 in the judge ; . . . . . . ib. 
 
 in the notary or registrar ; 272 
 
 in the plaintiff or accuser . . . . ib. 
 
 in the defendant ..... 273 
 
 in the advocate or lawyer . . . . ib. 
 
 in the witness . . . . . .274 
 
 Of false witness out of judgment ; .... 275 
 
 which may be in four ways . . . . ib. 
 
 Other ways of offending against this commandment . . ib. 
 
 The commandment bids us rebuke where need is . . 276 
 
 Of the vice opposed to this, viz. flattery . . . 277 
 
 Of committing these same faults against ourselves . . 278 
 
 Question concerning a harmless lie .... 279 
 
 Of seeming exceptions ...... 280 
 
 Miscellaneous rules ...... 281 
 
 The Tenth Commandment . . . . . ib. 
 
 Of the form, exposition, and place of this commandment . ib. 
 
 End of this commandment ..... 282 
 
 Of the two sorts of concupiscence .... 283 
 
 Of the working of evil concupiscence .... 284 
 
 ► Of the bait and the hook ; ..... 285 
 
 in ourselves ; ... . . . . ib. 
 
 from the devil 286 
 
 and from the world . . . . . . ib. 
 
 II. JUDGMENT OF THE LAMBETH ARTICLES. 
 
 [Account of the Lambeth Articles .... 289—294] 
 
 Ad 1. Quo asseritur praedestinatio ..... 295 
 
 Ad 2. Quo praedestinationis caussa explicatur . . . ib. 
 
 Ad 3. De numero certo ...... 298 
 
 Ad 4. . . . . . . . . . ib. 
 
 Ad 5. De amissione fidei et spiritus ..... 299 
 
 Ad 6. De certitudine salutis . . . . . . ib. 
 
 Ad 7. De collatione gratis ...... 300 
 
 Ad 8. • • • • ib. 
 
 Ad 9 ib. 
 
 Judgment of the censure upon Barret . . . . .301 
 
 III. FORM OF CONSECRATION OF A CHURCH . . 309 
 AND CHURCHYARD 327 
 
CONTENTS. XVII 
 
 Page 
 
 IV. VIEW OF THE GOVERNMENT OF THE OLD AND NEW 
 
 TESTAMENT . . . . . . .339 
 
 The form of government in the Old Testament . . . ib. 
 
 And first, under Moses . . . . . . ib. 
 
 The form of ecclesiastical government under Moses . . 340 
 
 The form of government under Joshua .... 342 
 
 The form of government under David .... 343 
 
 The form of government under Nehemiah . . . 346 
 
 A brief recapitulation of the degrees observed under the government 
 of the Old Testament : with an accommodation thereof unto the 
 New . ... 347 
 
 The form of church government in the New Testament . . 351 
 
 And first in the days of our Saviour Christ .... ib. 
 
 The form of government used in the time of the Apostles . . 352 
 
 Of the Apostles themselves ..... ib. 
 
 Of deacons ....... 354 
 
 Of evangelists . . . . ... . ib. 
 
 Of priests ....... 355 
 
 Of bishops . . . . . . . ib. 
 
 Of the persons [that executed these offices] . . . 356 
 
 Of the promiscuous use of their names .... 35!) 
 
 The necessary use of the bishop's office, and the charge committed 
 to him . . . . . . .361 
 
 DISCOURSE OF CEREMONIES RETAINED AND USED 
 
 IN CHRISTIAN CHURCHES . . . . .363 
 
 Shewing that many Paynim ceremonies were retained in England after 
 
 Christianity was received ...... 365 
 
 It is no disparagement to ceremonies of the church to have been 
 
 originally heathen ...... 366, 8 
 
 Much that is called popish was anterior to popery . . 369, 70 
 
 Superfluous and wicked ceremonies of the papists borrowed from the 
 
 heathen, in use of images, torches, postures, &c. . . 371,73 
 
 Religious ceremonies of the heathen which may lawfully be used by 
 
 christians, respecting 
 
 1. the churches, many of which were originally heathen temples, 
 
 hallowed for christian use ; . . . . 374, 8 
 
 2. the ministers ; their titles 
 their degrees of rank 
 their powers and duties 
 their ordination, and privileges 
 their apparel in divine service 
 and exclusion of unfitting persons 
 their preaching, music, and hymns 
 perambulations ; and power of excommunication 
 
 379 
 
 380 
 3S1 
 3S2 
 383 
 384 
 385 
 386 
 
XVH1 CONTENTS. 
 
 Page 
 
 3. the people ; their turning eastward and holding up of hands in 
 
 prayer ...... 387, 8 
 
 special supplications and thanksgivings . . . 389 
 
 and payment of tithes and first-fruits . . . 390 
 
 Heathens sometimes imitated christians .... 391 
 
 Practical reflection on the whole subject .... 392 
 
 Index of Texts ....... . 393 
 
 General Inlex ........ 409 
 
 List or Editions referred to . . . . . 429 
 
A PATTERN 
 
 OF 
 
 CATECHISTICAL DOCTRINE. 
 
 WHEREIN MANY PROFITABLE QUESTIONS TOUCH- 
 ING CHRISTIAN RELIGION ARE HANDLED, 
 
 AND 
 
 THE WHOLE DECALOGUE SUCCINCTLY AND 
 JUDICIOUSLY EXPOUNDED. 
 
 WITH ADDITIONS. 
 
 LONDON, 
 PRINTED BY R. B. FOR WIL. 
 
 M DC XLI. 
 
 GARRET. 
 
PART I. 
 
 THE PREFACE OF THE CATECHISM. 
 
 CHAP. I. 
 
 OF CATECHISING. 
 
 Warrant of a Preface. 
 
 First, let us see the warrant of a Preface, before we come c H A P. 
 to the work itself of catechising. 
 
 Clemens Alexandriuus intending his Pedagogy, or his 
 Book of Instruction for young christians, and Cyril writing 
 several catechisms for the same purpose, build themselves 
 on David's example" ; and we have it Psalm xxxiv. 11, where 
 David being about in few words to set down the whole sum 
 of religion, beginneth with this as his preface, " Come, 
 children, hearken unto me, I will teach you the fear of the 
 Lord." " Come children therefore we may make a Pre- 
 face, or Introduction. 
 
 Preliminary observations. 
 
 And in this Introduction these three things are to be con- 
 sidered, 
 
 that children ought to be instructed j 
 the manner of this instruction ; 
 
 what is required of the catechised, that the exercise 
 may be fruitful. 
 
 The knowledge of these points is necessary ; because in 
 scripture b Pharaoh maketh a scoff of it that their children 
 should go with the Jews into the wilderness to worship God, 
 
 * [i. e. do as David did, in writing a particular allusion to David's prac- 
 preface or introduction. There is not tice.] 
 either in Clement's or Cyril's work any b [Exod. x. 8 — 11.] 
 
 B 2 
 
4 
 
 Of Catechising. 
 
 PART as if children had nothing to do in such a work ; and 
 
 — - because Aristotle c and some other philosophers held that 
 
 young ones were not fit auditors of moral instructions; and 
 the orator d said that youth should take his course, donee 
 deferbuerit, ' till the heat of folly was spent.' 
 
 Whatever these heathens said, the practice of most of them 
 hath been contrary to these speeches; Phocylides e would have 
 7ratS' eY eovTa, the little ones, taught in their tender years ; 
 and to that end Solon f left his sacred admonitions, and Pytha- 
 goras 8 his Golden Verses; and Plutarch 11 delineated a course 
 for children's education ; Athens also had a great care of in- 
 structing their youth, and then only permitted them to carry 
 torches in their solemnities when they had made some pro- 
 gress in their literature ; and Aristotle himself, De repub. vii.', 
 holds it necessary that children be taught the instructions of 
 virtue as soon as may be; and Tully k also elsewhere injoins 
 that in tender years youth are to be kept in and restrained 
 from lust and pleasure. The third witness is good both for 
 the truth, and against themselves : where the one speaks con- 
 cerning youth what their temper often is, not what it ought 
 of right to be ; the other in a plea oratoriously rather than 
 truly, to excuse a young man's wild courses. 
 
 § 1. That children ought to be instructed. 
 To proceed then ; 
 
 First, the instruction of children is proved, 
 
 1. From the end of the Law; Psalm cxix. 9, "Where- 
 withal shall a young man cleanse his way? by taking heed 
 thereto according to Thy word ;" the Law is not only given 
 for those of riper years, but even for the younger men to 
 cleanse their ways. 
 
 2. From the Law itself; Deut. vi. 7, "thou shalt teach 
 them diligently unto thy children;" and Exod. xii. 26, sqq., 
 "it shall come to pass, when your children shall say unto 
 you, What mean ye by this service ? that ye shall say, It is 
 
 c [Eth. Nicom.,lib. i. cap. 1. vol. ii. s [See "List of Edd." &c. end of 
 
 p. 1095.] this vol.] 
 
 d [Pro M. Coelio, § 18. vol. vi. p. 92.] h [Vol. vi. init.] 
 
 e [In Plutarch, De lib. educand., vol. ' [Cap. 14, sqq. vol. ii. p. 1333, sqq.] 
 vi. p. 10.] k [De Off., lib. i. cap. 34. vol. iii. 
 
 ' [Vid. ./Eschin. cont. Timarch. init. p. 213.] 
 p. 296.] 
 
Of Catechising. 
 
 5 
 
 the sacrifice of the Lord's passover," &c. ; children must be CHAP, 
 taught the meaning of the passover. And by their doings, - 
 whether they be godly and religious, or wanton and wicked, 
 they shall be judged; judicabuntur semitis suis, Prov. xx. 11, 
 "even a child is known by his doings, whether his work be 
 pure, and whether it be right." 
 
 3. They are partakers of temporal blessings if they do 
 well, Psalm cxxvii. and cxxviii., and of temporal curses, 
 doing ill, 2 Kings ii. 24 ; " he turned back and looked on 
 them, and cursed them in the name of the Lord ; and there 
 came forth two she bears out of the wood, and tare forty and 
 two children of them." 
 
 4. In Golgotha are to be seen sculls of all sizes. Death, 
 the reward of sin, cometh upon the young as well as the 
 old; little and great, all must come to account and be 
 judged; Rev. xx. 12, "I saw the dead, small and great, 
 stand before God." 
 
 5. From the gospel; Christ at twelve years old submitted 
 himself to be catechised ; Luke ii. 46, " they found Him in 
 the temple, sitting in the midst of the doctors, both hearing 
 them and asking them questions;" and omnis Christi actio 
 nostra instructio, ' every action of Christ is our instruction/ 
 John xiii. 15 ; "I have given you an example that ye should 
 do as I have done." 
 
 6. Christ reproved those that forbad little children to 
 come unto Him ; Matt. xix. 14, " suffer little children, and 
 forbid them not, to come unto Me." 
 
 7. He allowed of Hosanna sung by them, Math. xxi. 16, 
 Mark xi. 9 ; " have ■ ye never read, Out of the mouth of 
 babes and sucklings Thou hast perfected praise ?" 
 
 8. He chargeth Peter to feed not only His sheep, but His 
 lambs; and His lambs first, for the increase of the whole 
 flock. 
 
 9. That our nature being then quick and prone to evil, 
 may be turned to good. If children can say, ' Baldpate' to 
 Elisha, why should they not say, ' Hosanna' to Christ ? And 
 that time is to be taken which is fittest for every thing ; 
 but this age is fittest to be taught, both in respect of the 
 general duty, and docility, so that like a new mortar it 
 savoureth that which is first beaten in it ; as also for that 
 
6 
 
 Of Catechiiiny . 
 
 PART they are not yet acquainted with the cares of this world, with 
 
 ~ ambition, with adulterous acts, malice, &c. Therefore as 
 
 saith Austin, adhibetur magister extrinsecus ut sit intus, 
 ' children ought to have a governor and instructor without 
 them till they have the grounds of religion in their hearts 
 to be a governor and teacher within them;' so that when 
 they come to years they cast not off subjection to govern- 
 ment, but change their governor, lest having a governor 
 neither within nor without, they should be sons of Belial, 
 without any yoke or government. 
 
 § 2. The manner of this instruction. 
 
 Secondly, for the manner of this instruction ; it is Teach- 
 ing or Catechising ; " I will teach you," or, " I will cate- 
 chise you." 
 
 The duty of the catechist, or him that doth catechise, is 
 to make his doctrine easy to enter, by giving it an edge and 
 perspicuity of method 1 . 
 
 This teaching by way of catechising differeth from the 
 
 other teaching which we call preaching, on this manner ; 
 
 / a. the dilating of one member of religion 
 
 I into a just treatise, 
 preaching is < ^ {or ^ ag( ^ 
 
 \y. without repetition by the hearer; 
 
 {a. a contracting of the whole sum, 
 /S. chiefly for children, 
 y. to be repeated by the catechised. 
 
 There may be a summary of doctrine. 
 
 And here arise certain questions ; — 
 
 Quest. 1. Whether there may be such a sum or not? 
 
 Ans. And that there may we see ; 
 
 a. Matt. xxii. 37, sqq. ; Christ drew the whole law into 
 two heads, love to God and love to our neighbour; "thou 
 shalt love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy mind ; this is the first and great 
 commandment : and the second is like unto it, thou shalt 
 
 ' KaTTix^v, resonare. JJCJ.' acuere, i. e. effieere ut j enetret commodius. HJC r<» 
 petere, sicvt in aeuendo. 
 
Of Catechising. 
 
 7 
 
 love thy neighbour as thyself ; on these two commandments CHAP. 
 
 hang all the law and the prophets." _ — 
 
 /3. John hi. 16; Christ catechising Nicodemus drew the 
 gospel to this head, " so God loved the world/' &c. 
 
 7. Eccles. xii. 13 ; Solomon draweth all the duty of man 
 to these two, " fear God, and keep His commandments, 5 ' 
 
 8. Heb. vi. 1. Paul draweth the foundation of religion 
 to these two, repentance and faith ; " repentance from dead 
 works, and faith toward God." So Acts xx. 21, "re- 
 pentance toward God, and faith toward our Lord Jesus 
 Christ." 
 
 e. The learned think that the sum of teaching is meant 
 by Paul, 2 Tim. i. 13, "the true pattern of the wholesome 
 words;" Rom. vi. 17, "the form of the doctrine;" Rom. 
 xii. 6, " the proportion of faith." 
 
 £. The physicians have aphorisms; the lawyers, insti- 
 tuta j the philosophers, isagoges ; and why not divines, 
 epitomes ? 
 
 77. One calleth the two heads to which Christ drew the 
 Law and the prophets, sepem legis, ' the hedge of the Law,' 
 lest we might waver and wander in infinito campo, f in an 
 infinite field.' 
 
 The fruit of this. 
 
 1. "We may refer all our reading to these two heads. 
 
 2. We see God's goodness in making things which are 
 necessary to be known, easy, as the sermons of the Apostles 
 when they baptised so many hundreds in one day ; and those 
 which are not easy, not so necessary. 
 
 Here take these two provisos ; 
 
 1. They are inexcusable which seek not to know things so 
 easy, 2 Pet. iii. 18; 1 Cor. xiv. 20; Ephes. i. 13; 
 
 2. We must continually proceed, and still seek for more 
 and more knowledge ; for as in some places of the scripture 
 the lamb may wade, so in others the elephant may swim, 
 and we must search both ; for we shall never be free from 
 this, " search the scriptures," John v. 39. 
 
8 
 
 Of Catechising. 
 
 PART 
 
 I. 
 
 Religion may be so taught. 
 
 Quest. 2. Whether it may thus be taught ? 
 Ans. Yes ; and this is demonstrated, 
 
 1. Before the flood, Gen. iv. 3, 4, the word was taught by 
 tradition, and not by writing ; and therefore they reason pro- 
 bably that say, without this the worship of God could not have 
 continued. Surely Cain and Abel's sacrificing must needs be 
 taught by their father Adam ; and of him Abel must necessa- 
 rily learn what was typed and signified by his sacrifice, and 
 thereupon be remarkable for his faith, Heb. xi. 4. Adam 
 doubtless would teach his children what God taught him and 
 Eve, that " the seed of the woman should break the serpent's 
 head." 
 
 2. After the flood till Abraham's time there was no other 
 way of teaching but by traditions, which, as some think, 
 were put in writing by the gentiles and were called the 
 books of the Sibyls. 
 
 3. In Abraham's time we consider, 
 
 a. that he taught his, Gen. xviii. 17. 19, "I know him," 
 saith God, "that he will command his children and his house- 
 hold after him," &c ; 
 
 fi. what he taught them, Gen. xvii. 1, "I am the 
 Almighty God xviii. 18, " Abraham shall surely become a 
 great and mighty nation, and all the nations of the earth 
 shall be blessed in him;" xxii. 18, "in thy seed shall all the 
 nations of the earth be blessed 
 
 <y. the fruit of his teaching, in his son, Gen. xxiv. 63, 
 he went to pray; and in his servant, v. 12, he prayed 
 before his business. This servant also at the end of his 
 business concludes with prayer and thanksgiving for his good 
 success, Gen. xxiv. 27 ; " he said, Blessed be the Lord God 
 of my master Abraham, who hath not left destitute my 
 master of his mercy and his truth ; I being in the way, the 
 Lord led me to the house of my master's brethren." His 
 care also of performing his master's business shewed well 
 how he was religiously instructed, Gen. xxiv. 33 ; where he 
 would not eat till he had declared his message. 
 
Of Catechising. 
 
 9 
 
 4. In the time of the Law, Deut. vi. 7, " thou shalt teach CHAP, 
 them diligently unto thy children," &c. — . 
 
 5. The practice hereof we see in David, Psalm xxxiv. 11 ; 
 and Solomon testifieth of David, Prov. iv. 4, " he taught me 
 also/' &c. ; 1 Chron. xxviii. 9, "and thou Solomon my son," 
 &c. ; in Solomon to his son Roboam in the first six chapters of 
 the Proverbs ; in Jehoiada, 2 Kings xii. 2, to Joas the young 
 king, who "did that which was right in the sight of the 
 Lord all his days wherein Jehoiada the priest instructed 
 him." After the captivity, it appears by Josephus and the 
 Jews' Talmud that there were between Antiochus' and Christ's 
 time four hundred houses of catechists, whither their chil- 
 dren being once thirteen years old were sent to be cate- 
 chised; the Pharisees also had a special care to train up 
 their novices, though in many things corruptly, and taught 
 them the letter of the Law. To these Paul may seem to 
 have relation, Rom. ii. 18. KaTqj(ovfJLevo<; e'/c tov vo/x,ov, 'cate- 
 chised in the Law.' 
 
 6. See the practice of it also in christians, Eph. vi. 4, 
 i/cTpefaiv, ' to train them up continually,' iv 7rai8ela, &c. ' in 
 instruction ;' 1 Cor. xiv. 19, iva koI aWovs Kar^rjaco. 
 
 Examples of those that were catechised; — Theophilus, 
 Luke i. 4; — Apollos, Acts xviii. 25 ; — Timothy, 1 Tim. iii. 15 ; 
 both are included, Gal. vi. 6, "let him that is taught in 
 the word communicate unto him that teacheth in all good 
 things." 
 
 What effect the Apostles' and their followers' catechising 
 had, Hegesippus" 1 testifies, saying that hereby it came to pass 
 that no known commonwealth in that part of the world was 
 inhabited which within forty years after Christ's passion felt 
 not a great shaking of its heathenish superstition. Julian the 
 apostate", the grand and subtle enemy of Christianity, per- 
 ceiving this, inhibited and suppressed all christian schools 
 and places of catechising and teaching the liberal arts; and 
 if this tyranny had not been as a cloud soon passing away, 
 it might have been feared that his policy would in short 
 
 ra [Vid. Euseb. H. E.,lib. ii. cap. 23. 52. vol. vii. p. 535 ; Socr. H. E., lib. iii. 
 
 p. 77 ; lib. iii. cap. 20. p. 109. cap. 32. cap. 12. p. 187; Theodoret. H. E., lib. 
 
 .127 ; lib. iv. cap. 22. p. 181.] iii. cap. 8. p. 129.] 
 " [Aug. De Civ. Dei, lib. xviii. cap. 
 
10 
 
 Of Catechising . 
 
 PART time have overshadowed all religion. By our catechising the 
 — papists have lost ground of us, and can never recover it 
 
 again unless by a more exact course of catechising than 
 
 ours. 
 
 § 3. The duty of the catechised. 
 
 Thirdly, the duty of the catechised is, often to go over the 
 same matter, as the knife doth the whetstone ; and to repeat 
 it till they have made it their own. The parts of his duty 
 are to Come, and Hear. 
 
 First, to come. 
 First, we must come ; 
 
 1. This is that that the prophet speaks of, Psalm xl. 6, 7, 
 " then said I, lo, I come •" that he rejoiceth at, Psalm exxii. 1, 
 " I was glad when they said unto me, let us go into the 
 house of the Lord;" Esay ii. 3, "come ye, and let us go up 
 to the mountain of the Lord ;" for in the temple one day is 
 better than a thousand elsewhere, Psalm lxxxiv. 10. 
 
 2. The cause of our coming must be in respect of God, 
 because He hath said, Come, though no man were any way to 
 be respected. 
 
 3. We must be absent from no part of catechising, for 
 unless we have all we can make no profitable building. 
 
 4. We must not any way excuse our absence, for Ave see 
 them blamed that made excuses, Matt. xxii. ; though the 
 things were indifferent which they alleged, yet when they 
 hindered them from God they were sin. No pastime, that was 
 Esau's trade, Gen. xxv. 27; nor sluggishness, as Esay xxix. 10, 
 " the spirit of deep sleep nor idleness, as Matt. xx. 6, 
 must keep us from the house of God. 
 
 5. Because every one that cometh is not welcome, but such 
 as come prepared, as 2 Chron. xxix. ; many things are un- 
 perfect for want of preparation; and 1 Chron. xxix. 18, David 
 prayed to have their hearts prepared ; so in giving of the Law, 
 Exod. xix., and in giving of the gospel, Matt. iii. 3, prepara- 
 tion is enjoined; — therefore it is necessary we come prepared : 
 
 And with what preparation. 
 
 And this preparation standeth in two points ; — 
 
 a. That which is Acts xi. 23, a settled purpose of heart to 
 
Of Catechising. 
 
 11 
 
 abide in the doctrine of God, to put it in practice, to rule chap. 
 
 our lives accordingly, Psalm cxix. 9; for without this all is I- 
 
 of no effect. A young man, Psalm cxix. 9, must rule him- 
 self according to the word, that he may cleanse his ways 
 thereby; it availeth not to hear God's word, unless we do it. 
 The pharisees' corrupt doctrine was leaven, wholly infecting 
 their disciples ; but Christ's doctrine was leaven, whose pro- 
 perty it is, 1 Cor. v. 6, to turn the whole lump into the pro- 
 I perty of itself, and this seasoned His scholars perfectly with 
 Christianity. 
 
 /3. When our hearts are prepared, we must then pray 
 for wisdom, Psalm cxi. 10 ; James i. 5 ; 1 Kings iii. 6, 7 ; 
 Matt. xxi. 22, that we may feel the sweetness of it, that that 
 may breed delight, and delight diligence to attain it. We 
 must also pray that God's word, likened to nails and goads, 
 Eccles. xii. 11, may be fastened in our hearts, and that we may 
 be bettered by His sharp threatenings, and incited to all godly 
 actions by the goads of reproof, as well as comforted and 
 cheered up by the honeycomb of His mercies. 
 
 Secondly, to hear. 
 
 Secondly, it is required that we hear; Luke xiv. 35, "he 
 that hath ears to hear, let him hear;" Mark vii. 6, a man 
 may be prcesens absens, 'near in body, far off in heart.' 
 We think all the preparation to be in the speaker and none 
 in the hearer, but Christ saith, Luke viii. 18, "take heed 
 how ye hear;" and His reason is, he that heareth well 
 shall have more good things revealed unto him than he 
 heareth ; but he that doth not, shall have that knowledge 
 taken from him which he hath. And the gentiles were not 
 far from the truth, who held that a solecism and absurdity 
 might as well be committed in our hearing amiss, as in our 
 speaking amiss; this Esay found true, when the people came 
 near God with their mouths and lips, but had their hearts far 
 from Him, Esay xxix. 13 ; their ears heard notwell, nor con- 
 veyed the message well to their hearts. 
 
 What faults to be avoided herein. 
 And in our hearing four faults must be avoided ; 
 1. we must not stare here and there, but having our eyes 
 fastened on him that teacheth, still attend him ; Luke iv. 20, 
 
12 
 
 Of Catechising. 
 
 PART " the eyes of all them that were in the synagogue were 
 '- fastened on Him ;" 
 
 2. not hanging the face, 2 Cor. ix. 7 ; God loveth cheer- 
 fulness, as in the giver, so surely in the hearer ; Col. hi. 23, 
 " whatsoever ye do, do it heartily ;" 
 
 3. not moving the body to and fro, as if we were weary ; 
 
 4. not gaping, as if we were fit to sleep; but as the heathen 
 before their sacrifices had one that stood up and cried, hoc 
 agite, ' do or intend this ; ' so we must intend what we are 
 about, that we may so hear as to remember ; for if we hear 
 and remember not, we are like an hour-glass, which as soon 
 as it is full runneth out again. The word must have recourse 
 to our hearts, for quod cor non facit non fit, ' that which the 
 heart doth not, is not done.' 
 
 And lastly, we must so remember it as to practise it. And 
 that is indeed the best examination of our hearing, a posteri- 
 oribus ; antecedentia are not so sure; a man may guess of 
 the goodness of the mould, but he knoweth what it is when he 
 seeth the corn; for as there is febris spuria, ' a bastard fever,' 
 which only hath the same symptomata, 'signs,' which true 
 fevers have; so there may be spuria pietas, 'bastard godliness.' 
 
 Hoiv we should examine ivhat we hear. 
 Finally, our examination of that we hear standeth in three 
 things, • 
 
 1, searching and enquiry, Esay viii. 19, " should not a 
 people seek unto their God?" John v. 39, "search the 
 scriptures;" Rev. ii. 2, "thou hast tried them which say 
 they are apostles, and are not, and hast found them liars ;" 
 Acts xvii. 11, they "searched the scriptures daily, whether 
 those things were so ;" 
 
 2, meditation, Gen. xxiv. 63, "Isaac went out to medi- 
 tate ;" Psalm i. 2, " in his law doth he meditate day and 
 night;" 1 Tim. iv. 15, "meditate upon these things;" 
 
 3, conference, Luke xxiv. 17; Gal. ii. 2. 
 
 Thus then I conclude as Cyril 0 did his preface, 
 meum est docere, "tis my work to teach;' 
 vestrum auscultare, ' yours to learn ;' 
 Dei perficere, ' God's to give a blessing to both.' 
 ° [Procatech., cap. 17. p. 13.] 
 
Of Cattchisiny . 
 
 L3 
 
 CHAP. 
 I. 
 
 The foundation of our catechising, in Four Questions. 
 
 The course of religion which we are to treat of is likened to 
 a building; he which is to teach is likened to a builder; the 
 principles of religion are called a foundation ; that must be 
 digged deep till we come to the rock, that our building may 
 not be shallow upon the earth without foundation. The 
 builders of our age dig not deep enough; they dig not to the 
 rock ; now to dig till we come to the rock that we may 
 build surely thereupon, is after this manner ; — 
 
 If any ground of religion be set, we must seek whether the 
 ground be true ; and if it be scripture, we must seek what the 
 regard of God is toward man, that He would give him the 
 scripture, or His word ; then we must know whether He be 
 a God. But our builders presuppose that God is, and that 
 the scriptures are true, (as they are indeed,) and so presup- 
 posing it never seek for reasons to prove it, and by that 
 means build upon such a slender foundation that they leave 
 advantage to the adversary; for we know that many have 
 gone about to undermine the very foundation, and say 
 plainly there is no God; and we know also that when the 
 devil hath brought his winds and his storms, he hath shaken 
 the very saints of God because they have not built deep 
 enough. 
 
 Therefore that we may begin at the very rock, we will ask 
 these four questions ; 
 
 1 . Whether there be a God or not : against the Atheist. 
 
 2. Whether He hath that respect of man, that He would 
 give him His word to reward the good and punish the evil : 
 against the Epicure. 
 
 3. Whether the scriptures be His word and true, or not : 
 against the Turk. 
 
 4. Whether our religion be truly grounded on His word : 
 against the Jews and papists. 
 
Whether there be a God. 
 
 PART 
 r. 
 
 CHAPTER II. 
 
 OF THE FIRST QUESTION : WHETHER THERE BE A GOD. 
 
 Our warrant for the first is, Heb. xi. 6, " He that cometh 
 to God must believe" first, "that God is." 
 And here we note three things ; 
 
 1. That the fruit of our religion and our felicity is, to 
 come to God ; that is the end of our journey. 
 
 2. The means to this is, to believe; that is the way to the 
 end. 
 
 3. That God is, is that which we must believe. 
 
 § 1. Of the first point , that the end of our journey is, to 
 come to God. 
 
 I. First, the end of our journey is to come to God. 
 
 The phrase of 'coming' used in our vulgar tongue, as 
 'coming' to wealth, honour, learning, may shew us thus much 
 in christian wisdom ; that while man kept God's command- 
 ments and submitted his wisdom to God, he was partaker of 
 God's goodness and happiness, but desiring to depart from 
 God, he fell in extreme misery ; — first, into sin ; secondly, 
 into shame ; thirdly, into fear ; fourthly, into travail ; fifthly, 
 into death. 
 
 But all who come again unto God shall find remedy and 
 deliverance from all these, and enjoy felicity. 
 
 Arguments against the other supposed ways of happiness. 
 
 Men think they may be happy by other means than by 
 coming to God ; as the worldling by wealth, the politician 
 by honour, the epicure by pleasure, the stoic by virtue, the 
 platonist by contemplation. 
 
 Against these we will make short exceptions. 
 
 Against the first, ivealth. 
 
 1 . Wealth is not desired for itself, and therefore cannot be 
 felicity ; all the wealth we have is for but food and raiment ; 
 and what is the use of them but to keep our body and nature 
 lest it fail, and not to amend it ; but that which is felicity 
 must do both. 
 
 2. The end of man is better than man ; but no man will give 
 
Whether there be a God. 
 
 15 
 
 his life for tire whole world, therefore riches heing worse than chap. 
 man cannot be man's end, and so not felicity or happiness. IL 
 
 3. If wealth should be felicity, then a man should be 
 esteemed by that which he hath, and not by that which he 
 is, and so his purse should be better than himself; but as we 
 do not esteem a sword by the scabbard, nor a horse by his 
 trappings, so not a man by his wealth. 
 
 4. The good that cometh by wealth is to spend it, and so 
 to part from it j but it should be absurd to part from felicity; 
 and therefore wealth cannot be happiness. 
 
 Against the second, honour. 
 
 1. Hhey bring themselves from this, when they say hono- 
 rem esse virtutis umbrum, 'honour is the shadow of virtue;' 
 for who knoweth not that we must leave the shadow and follow 
 the body; therefore even by their own account rather virtue 
 than honour is true felicity. 
 
 2. If honour should be happiness, then many should be 
 unhappy to honour one and to mate one happy. 
 
 3. If they be honoured by some, they may be despised by 
 others or at another time, and so not happy; and if it be 
 answered that they must be honore digni, they fall into virtue 
 again. 
 
 4. Honor est bonum sine sera aut clave, 'honour is a kind of 
 good which is neither under lock nor key ;' it hangeth on 
 other men's mouths, and therefore hath no stability; as we see 
 in the Jews' honouring of Christ, one day they would have made 
 Him a king, but within few days after they crucified Him. 
 
 Against the third, pleasure. 
 
 1. Pleasure is for sensible things, and therefore inferior to 
 man who is a reasonable creature, and so not his end, and 
 therefore not felicity. 
 
 2. The very beasts have pleasure at liberty, without seeking 
 any private place, or without any remorse of conscience, 
 which man that setteth so much by pleasure, cannot have ; 
 and yet they will not say that beasts have felicity; but apage 
 felicitatem qua latebras qucerit, ' away with such an happiness 
 as hides itself in corners,' as pleasure doth. 
 
 4. They say themselves pleasure is not good but in medio- 
 
1(1 
 
 Whether there be a God. 
 
 part crity, and so they leave pleasure and cleave to mediocrity ; 
 
 ■ whereas if it were felicity the more of it the better it were. 
 
 3. We call him continent that abstaineth from pleasure, 
 and continency is a virtue; shall we then say that he is 
 continent or virtuous that abstaineth from felicity ? 
 
 Against the fourth, virtue. 
 
 1. Moral virtues are to pacify our affections, or for the 
 rule of our actions and works ; and so not for themselves and 
 therefore not felicity. 
 
 2. Justice is to keep peace; fortitude to make peace; 
 therefore not for themselves, therefore not felicity. 
 
 3. Prudence, which they call the chief virtue, is nothing 
 but to direct us to the end, and not the end itself, and so not 
 felicity ; and so seeming to teach us to shoot, they take away 
 the mark. 
 
 Against the fifth, contemplation. 
 
 1. It is absurd in nature, that anything should have gene- 
 rationem longam, ' a long time to be growing/ and fruitio- 
 nem brevem, ' a short time to be enjoyed in;' but this is so 
 long in getting that it never comes to enjoying, always in 
 conceit and never in act, and so not felicity. 
 
 2. They testify of themselves that they never attained it. 
 Socrates was wont to say, hoc solum scio me nihil scire, ' this 
 only I know that I know nothing ;' Aristotle, that he had 
 yXavKov'i 6(f>0aX/xov<; in contemplandis entibus ccelestibus, ' owls' 
 eyes in contemplating heavenly essences ;' SimonidesP, that by 
 longer meditation he was the further from the knowledge of 
 God; Heraclitus found it so deep he could not sound it. 
 Maxima pars eorum guce scimus est minima pars eorum qua 
 nescimus, 'the greatest part of things we know is the least 
 of things we know not.' 
 
 Thus much of these five severally. 
 
 Noio generally against them all. 
 
 They set down for their felicity two things, 
 
 the first, terminus appetitus, avTapfceta, 'satisfaction of 
 
 the appetite;' 
 the second, perpetuity. 
 
 ' [Cic. De nat. deor., lib. i. cap. 22. vol. ii. p. 415.] 
 
Whether there be a God. 
 
 17 
 
 There is wanting in them, first, satisfaction. c H A p - 
 
 First, for satisfaction of the appetite ; 
 
 1. To come to any thing but to God, satisfieth not our 
 appetite ; for all the world is too little for it, because it was 
 ordained to receive God : and without God there is no uni- 
 versal good ; then there is some want, then a desire of that 
 which wanteth; and so the appetite not satisfied, but for want 
 thereof un quietness, and so no felicity. 
 
 2. 'EiridvfXLa, ' a desire/ they derive of dv/xetv, ardere, ' to 
 burn/ and so we say ardens appetitus, 'a burning or earnest 
 desire now if a man heap never so much wood on a fire, it 
 will not quench the fire, but make it bigger and apt to receive 
 more ; and so this fervent and burning desire is never satis- 
 fied but in God, but still more and more inflamed ; quomodo 
 iffitur ejus sitim extingues cujus sitis ex potu crescit, 'how 
 will you quench his thirst whose thirst increases by drinking?' 
 
 3. These things are not made to fill the appetite, no more 
 than learning to fill a bag, or the air to fill him that is 
 hungry. And as Alexander wept when there was not 
 another world for him, so all they that go about to satisfy 
 their appetite with any thing beside God do but more and 
 more increase their appetite ; and whether they be given to 
 pleasure, or to the desire of wealth, or honour, or whatsoever, 
 the more they have the more they would have; and they deal 
 
 as Theocritus saith of the covetous man, first he saith, mille [Idyl- xvi. 
 meis errent in montibus agni, 'may I have a thousand lambs 90 -P ,582 -J 
 feeding on the mountains/ and having gotten mille agnos, 
 then pauperis est numerare pecus, "tis a sign of a poor man 
 when one can count his cattle.' 
 
 Therefore we conclude hence, that all these ways are like 
 drink to a man that is troubled with a dropsy; they satisfy 
 not our appetite; and so we cannot make them the end of 
 - our journey, nor be happy by them ; and so not possible to 
 have an end but in God. 
 
 There is wanting in them, secondly, perpetuity. 
 
 The second thing in their felicity is Perpetuity ; 
 
 1. Where perpetuity wanteth, there is fear of losing the 
 good we have, and so unquictness, and therefore no felicity; 
 but this perpetuity is in none but in God ; for all other 
 
18 
 
 Whether there be a God. 
 
 i. 
 
 PART things either pass from us, or we from them, as one saith, 
 si non habent Jinem suum, habebunt finem tuum, 'if they have 
 not their own end, they shall see an end of thee/ 
 
 2. That they are uncertain we see, as money for thieves, 
 merchandise for the winds, cattle for the rot, building for 
 the fire ; and all uncertain. 
 
 3. Man's life is also uncertain, as we see by daily expe- 
 rience; and then seeing one of these must needs depart 
 from the other, neither of them can be the felicity of the 
 other. 
 
 In coming to God, are both of these. 
 
 On the other side, by coming to God there is both satiety 
 and stability; both satisfaction of the appetite, and perpe- 
 tuity and continuance of that satisfaction. For as Christ 
 saith to the woman of the water, John iv. 14, so we may say 
 of God, He is the fountain, and he that drinketh of Him, he 
 that hath Him, shall never thirst ; he shall be satisfied, and 
 that not for a time, but with stability for evermore. 
 
 The experience of this coming to God, we see in David, 
 Psalm xvi. 11, "with Thee is fulness of joy for evermore." 
 And Solomon found by experience the vanity and empti- 
 ness of all other things whatsoever, as appeareth in his book 
 of Ecclesiastes. — Yea the heathen themselves confess this ; 
 as before Christ, Sibylla? confesseth that the union of man 
 with God is true felicity; and Plato, De repub., lib. x.i; Py- 
 thagoras 1 in his Golden Verses; — since Christ, as Plutarch, 
 Simplicius 3 , Jamblichus', Aphrodiseus". 
 
 by answer to their several exceptions, *. 
 
 if a i 4.- <. \ that God 
 
 by demonstrative arguments, 
 
 by experience, and 
 
 by confession of the heathen, 
 
 is our 
 felicity. 
 
 And so we may conclude this point with that of S. Augus- 
 tine in his Meditations x , Domine creasti nos ob te, nunquam 
 quietum cor erit donee pervenerit ad te, 'Lord, Thou hast 
 
 f [Lib. iv. lin. 24. sqq. p. 37.] capp. 1, 5 — 8.] 
 
 1 [Vid. § 12. sqq. p. 214.] u [Alexander Aphrodiseus, or Aphro- 
 
 r [Vid. p. 4. sup.] disiensis, a commentator on Aristotle.] 
 
 5 [Comment, in Epictet., p. 218.] 1 [Vol. vi. Append, vid. pp. 123 A, 
 
 1 [De Myst., sect. x. passim, prsesert. 125 13, 12G A.] 
 
Whether there be a God. 
 
 19 
 
 created us for Thy own sake, our hearts will never be at CHAP, 
 quiet till we come to rest in Thee/ — — — 
 
 Thus much of the first point, that the end of our journey 
 is to come to God. 
 
 § 2. Of the second point, that the way to come to God, 
 
 II. The second point is, the way or means to come to 
 God, which is belief. 
 
 The Mani cheesy held that error, that by cunning and rea- 
 son we should come to God, and not by faith ; which opinion 
 is next unto atheism. This the Manichees held in a bravery 
 against christians, because they well knew that the philoso- 
 phers would rather submit to their sect, opening fontem 
 sciendi, 'the fountain of knowledge/ than to the christians, 
 laying on them jugum credendi, 'the yoke of belief/ and 
 this was the cause that some philosophers, who became 
 christians, were first drawn into Manicheeism, and after- 
 wards were won thence to the orthodox doctrine of Christ. 
 And such be they whom the learned in our days call quasristce, 
 which will have a reason for every thing : as, Why thus, and 
 not rather thus ? and therefore so far as they see reason, so 
 far they will go, and no further. 
 
 Now then we must prove that faith is the best way, and 
 reason the worst. 
 
 1. If by knowledge only and reason we could come to God, 
 then none should come but they that are learned and have 
 good wits, and so the way to God should be as if many should 
 go one journey, and because some can climb over hedges and 
 thorns, therefore the way should be made over hedges and 
 thorns; but God hath made His way viam regiam, 'the 
 king's highway/ 
 
 2. Many are weak natured, and cannot take the pains that 
 is needful to come to knowledge ; and many are detained by 
 the affairs of the commonwealth. 
 
 is by belief. 
 
 To come to God there are two 
 
 We cannot come to God by reason. 
 
 1 Aug. De util. cred., cap. i. § 2. vol. viii. p. 45. 
 
 c 2 
 
20 
 
 Whether there be a God. 
 
 3. Many are cut off before they come to age to understand 
 reason and to attain knowledge. 
 
 And so we see that few by reason can come to God. 
 
 Faith not a sign of lightness. 
 
 Object. And whereas they object against faith, as Porphyry 
 did against the christians in his time, that it is a sign of 
 lightness and credulity, which might breed occasion of doubt- 
 ing whether they were in the truth or no ; which objection 
 hindered many in that time ; 
 
 Ans. 1. We answer them by themselves; for they say 
 themselves, that nemo credulus nisi qui credit stulto aut im- 
 probo, 'no man is counted credulous but he that believes a 
 fool or a knave which two things are both excluded from 
 God, and it were blasphemy to say otherwise; and so re- 
 maineth no place for credulity in believing of God. Besides, 
 our believing is grounded on the word of God ; which word, 
 though it was delivered by the ministry of men, yet was of 
 great power; as plainly appeareth, for those very men, first, 
 healed leprosies, dropsies, men possessed with foul spirits, 
 palsies, &c, all diseases; cures far beyond the strength of 
 physic's skill; secondly, they raised divers from death; 
 thirdly, they shook the powers of Heaven; fourthly, un- 
 lettered and plain men in one day became skilful in all 
 tongues. Therefore what was done by them had the divine 
 power working by their ministry, and was far above all 
 human abilities. 
 
 2. Lightness is more in reason than in faith; for when 
 there were two hundred and forty-eight sects of philoso- 
 phers, and every one had a diverse felicity and divers reasons, 
 there must needs be many crooked ways, and so, much 
 doubting of the one side and credulity on the other. 
 
 3. In the knowledge of prima entia, ' first essences/ they 
 are in the dark ; for the principles of reason are from the 
 sense, but God is above sense and reason, and beyond 
 both. 
 
 4. Themselves dispute that God is above all reason of man. 
 And therefore we cannot come to God by reason. 
 
Whether there be a God. 
 
 21 
 
 CHAP. 
 
 We cannot come to God save by belief. II. 
 
 Now to shew that there is no other way to come to God, 
 but belief. 
 
 1. If they should in any matter be driven to prove every 
 thing by reason, it would drive them into madness. 
 
 2. No man can make demonstration of every thing, no not 
 in matters of the world ; a man cannot make a demonstration 
 that his father is his father, or that he is his son; so that 
 there must needs be belief. 
 
 3. If a man should say he hath seen such and such a place, 
 he can make no demonstrative reason of it ; for the circum- 
 stances are not capable of demonstration, and no more is 
 God, being the end of our journey. 
 
 Of belief 
 
 Thus much for the necessity of belief; — now for belief 
 itself. 
 
 1. Oportet discentem credere, 'a learner must believe ;' we 
 must lay hold of that we hear ; but this belief at the first is 
 not perfect, nam quod recipitur in imperfectum est primo 
 imperfectum, ' for that which is received in an imperfect body 
 is at the first imperfect ; ' wood in the fire is first warm 
 before it burn ; it hath calorern alienum, ' heat from another/ 
 before it have proprium, 'its own' heat; so the learner must 
 first take ex aliena fide, 'of another man's credit;' Esay vii. 9, 
 nisi credideritis non stabiliemini, ' unless you believe ye shall 
 not be established.' 
 
 2. We must try and prove those things which we thus 
 receive, either a priori, or a posteriori ; quia ut virtutum re- 
 liquarum, ita et religionis principia nobis innata habemus, ' by 
 what is precedent or consequent,' ' for we have inbred in us 
 
 I the principles, as of other virtues, so of religion;' and reason 
 i uncorrupt always agreeth with God's word, and so God sends 
 
 us often to nature; so the Apostle, Acts xvii. 24, &c; 
 
 Rom. i. 20, " the invisible things of Him from the creation 
 
 of the world are clearly seen, being understood by the things 
 
 that are made." 
 
 3. When we have thus strengthened our faith, we must 
 1 yet look for a higher teacher ; for though faith be a perfect 
 
22 
 
 Whether there be a God. 
 
 PART way, yet we walk imperfectly in it, and therefore in Us quce 
 
 — — sunt supra naturam soli Deo credendum, 'in tilings above 
 
 nature we must believe God only; 5 so that we must look to 
 God for His spirit and inspiration. 
 
 4. This inspiration cometh not at the first, and therefore 
 we must, as they say, festinare lente, 'make haste with 
 leisure,' to avoid rashness ; as Esay xxviii. 16, qui crediderit 
 non festinabit, ' he that believes maketh not haste/ so we 
 must wax perfect by little and little, and ever be building 
 "to our faith, virtue; to our virtue, knowledge; to our 
 knowledge, temperance; with temperance, patience; with 
 patience, godliness; with godliness, brotherly kindness; with 
 brotherly kindness, love," 2 Pet. i. 5 ; and though we build 
 slowly, yet ever be sure to build on the rock. 
 
 Thus much for the second point, that the way to come to 
 God is by belief. 
 
 § 3. Of the third point, that God is that ivhich we must 
 believe. 
 
 III. The third point is, that God is that which we must 
 believe ; that there is a God. 
 
 For the preparation to this point we will first note 
 
 Four errors of Satan. 
 
 1. Autotheism; he persuadeth man that he shall be God. 
 So he did Adam; but in the very same day it was proved 
 false, for when Adam hid himself and was afraid, he shewed 
 plainly that he was not God ; (and here note that, as we fell 
 from God by unbelief, so we must come to Him by belief.) 
 So Alexander's flatterers said he was a God*, and he per- 
 suaded himself no other, till he saw his own blood. So 
 Claudius thought himself God, till the thunder made him 
 afraid, and then he was glad to hide himself and to say, 
 Claudius non est deus, ' Claudius is not a god.' 
 
 2. Because God, when man was fallen and had undone 
 himself, made him garments, shewed him how to dress the 
 earth which by the influence of heaven should yield him 
 food, and gave him the use of the rest of the creatures, and 
 thus was an help and stay to man, and man cannot stand 
 
 '• [Vid. Plutarch, Vit. Alexandri, vol. iv. p. 68.] 
 
Whether there be a God. 
 
 23 
 
 without Him, therefore the devil persuadeth by a false con- chap 
 version that of what man or thing soever we receive any good, 
 that is our god ; so saith the philosopher, to rpecfjov deos 
 iari, quod nutrit Deus est, ' that which nourisheth us is God.' 
 And this is polytheism, to have many gods, or more gods 
 than one. 
 
 3. Because among so many gods there was no true God, 
 it came in question whether there were a God or not, and so 
 came atheism, to deny that God is. 
 
 4. The end why the devil doth all this is that they should 
 worship him; so did Julian the apostate; and so by con- 
 juration the devil worketh feats and maketh men believe 
 that he is a god, and so they worship him. 
 
 But our drift is most especially against the third of these, 
 atheism. 
 
 Account of atheism. 
 
 They that stand in defence of atheism set down these five 
 heads ; 
 
 that there was a time when men wandered like beasts; 
 after wandering they came into society ; 
 they ordained laws unto themselves to preserve their 
 estate ; 
 
 these laws were not able to bridle them ; 
 
 by that mean they invented that there was an e/cSi/cov 
 ofifMi, ' a just eye,' to see them even in secret, so that 
 by this invention they might be afraid to do evil. 
 
 This is that which the atheists say for themselves. 
 
 The theory false. 
 
 But all these are taken away by this, that laws were not 
 before religion, but on the contrary religion long before laws; 
 for in Homer's time they had rebgion, though they had no 
 laws ; and it is manifest that laws came into the world a 
 thousand years after religion, to tame those brutish men 
 which like horses and mules would not be tamed by religion. 
 
 But more particularly against these; and first, that religion 
 is no vain invention. 
 
 1. The universality of the persuasion of God in all 
 
24 
 
 Whether there be a God. 
 
 part nations and all places, proveth it, in as much as there is no 
 history which sheweth the manners of any people, but it 
 sheweth also their religion; yea all both new and ancient 
 commonwealths had always something which they wor- 
 shipped and called in their language God. 
 
 2. If it be here said that one nation received religion of 
 another, that is also an argument against them ; for they are 
 so far from taking it one from another, that there is as great 
 variety herein as may be, even of those that are borderers one 
 to another; some worshipping invisible things, some visible, as 
 the heavens and elements; yea, some a red clout hanging on 
 a pole, and some that which they met first in a morning. 
 
 3. Falsehood claims no kindred of time, but truth only is 
 time's daughter ; therefore every thing that is besides truth, 
 by invention or whatsoever, will be worn out ; but religion 
 was, is, and shall be perpetual; therefore no invention of 
 man. 
 
 4. If it be here said that religion continueth so long 
 because it is so necessary to keep men in awe, that is also 
 another argument against them. For falsehood and truth 
 cannot agree ; and they dare not say that policy is a feigned 
 thing ; and therefore if religion do uphold policy, it must 
 needs be true and not feigned, for truth needs not falsehood 
 to maintain it. And that religion upholdeth all policies and all 
 commonwealths, we may see plainly; for take away religion, 
 and take away, — first faith, that one shall not trust another ; 
 secondly, temperance, that concupiscences shall not be bridled ; 
 and thirdly, submission to governors ; — and where would then 
 the commonwealth be? 
 
 How it arose. 
 
 Now secondly, we can shew against atheism the person, the 
 time, and the place of forging of it. For Ham the youngest 
 son of Noah, whom the heathen sometimes nominate, after 
 he had the curse of God and of his father, he first took 
 stomach against God, and began this atheism, to deny God, 
 in Egypt, in anno mundi 1950, as Josephus reporteth ; and 
 secondly, seeing he was deprived of all joy of the life to come, 
 he gave himself to all sensuality and to witchcraft, and so to 
 the devil. 
 
Whether there be a God. 
 
 25 
 
 So that in him we see these two causes of atheism ; first, CHAP, 
 a stomach, and desire to revenge ; and secondly, sensuality ; — — — 
 which come of the two parts of our mind, #f/zo? and eVt- 
 Ovfjbia, understanding and will. 
 
 1. For the first of these ; stomach we may see in Diagoras*, 
 who, as Diodorus Siculus reporteth, having written a book of 
 verses and made it ready to be set forth to his commendation, 
 was by stealth deprived of it ; and when he had called him 
 that had stolen it before the senate of Athens, he sware that 
 he did it not, and so was quit, and afterwards set the book 
 out in his own name; which when Diagoras saw, and that he 
 was not presently stricken with a thunderbolt, he became an 
 atheist. The reasons of Diagoras are very frivolous, and such 
 as in that great confuting world none would vouchsafe to 
 answer; for thus he reasoned; Saturn, Mars, Juno, &c. are 
 no gods, therefore there is no God at all ; as if he should 
 argue, Many seem to be good scholars which are not so, 
 therefore there are no good scholars at all. — Likewise it is 
 testified 15 of Porphyry and Lucian, which at the first were 
 christians, and receiving injury by the church, the one by 
 words, the other by blows, in a spite and stomach against 
 the church, became atheists. 
 
 2. For the second, which is sensuality ; Epicurus himself 
 and Lucretius 0 say that they have an excellent benefit hereby 
 that become brutish, and think that the soul is not eternal 
 or immortal. 
 
 But the very heathen confute them here. 
 
 a. For the first, in things which are corrupted, corruption 
 taketh hold both of the thing itself and of that whereby it 
 liveth, both at once ; but in ages when the body is most 
 weak, the mind is most strong, and therefore eternal. 
 
 ft. Secondly, the soul, the more it separateth itself from 
 the body, the more perfect it is, as in temperance, justice, 
 learning, and other virtues; and therefore in the greatest 
 separation, namely, after death, it shall be most perfect. 
 
 7. Thirdly, the soul is the subject of truth, which is 
 eternal. 
 
 " [Suidas, art Diagoras, p. 933. ] p. 88. D.] 
 
 h [Nicephorus, lib. x. cap. 36. vol. ii. c [Lib. iii. 16. et passim.] 
 
26 
 
 Whether there be a God. 
 
 P A R T And thus we see that atheism may be referred to these two 
 
 J causes, stomach, and sensuality. As Arcesilaus d , seeing the 
 
 way to knowledge to be hard, yet because he would needs be 
 a philosopher, denied that there was any knowledge, so these 
 atheists, seeing it is somewhat painful to live a religious life, 
 say that there is no religion. 
 
 The doctrine false : shewn first, a priori. 
 Now to shew there is a God. 
 
 1. The reason of the philosophers is manifest to prove that 
 there is a God, namely, that there is a first mover and a first 
 cause of all ; for if this were not so, there should be before 
 every mover, another mover, and so in infinitum. And if the 
 causes were infinite, they should either have infinite motion 
 and so infinite time, or else infinite things should move in 
 finite time, both which were absurd. As also seeing the 
 inferior thing moved doth not move without a superior 
 mover, if there were not a supreme and first mover of all, 
 there would not be at all any effect or motion of these in- 
 ferior things. 
 
 2. The second reason to prove that there is a God, is from 
 the spiritual nature of man; for there is in man a spirit set 
 upon mischief to do hurt both to body and goods, which 
 would have destroyed all before this time if there had not 
 been a superior power to resist this evil, and that is God. 
 
 3. A third reason is from the frame of the world, and 
 from thence many reasons may be gathered. 
 
 a. Though we dig long before we come to the head of a 
 spring or the root of a tree, yet we know the spring hath a 
 head and the tree hath a root; so we may think that the 
 world had a beginning, as we see in the figure of it ; and 
 Damascene 6 reasoned very demonstratively that it had a 
 beginning, because it is always in alteration and change. 
 
 /S. The agreement of so many divers things sheweth that 
 of necessity there must be some modulator of such a har- 
 mony. 
 
 d [Cic. Acad. i. 12. vol. ii. p. 75 ; e [De fid. orthod., lib. i. cap. 3. 
 Brucker. Hist. Phil., vol. i. p. 746 ; vol. i. p. 126 A.] 
 Bayle, art. Arcesilaus.] 
 
Whether there be a God. 
 
 27 
 
 7. Experience teacheth us that all things in the world had CHAP. 
 
 a beginning ; as commonwealths, laws, learning, &c. Dio- ' — 
 
 dorus saith, that laws came from the Jews and common- 
 wealths from the Chaldeans, &c. 
 
 8. Pliny's whole Natural History was written to this end, 
 to shew that all things had a beginning. 
 
 Object. 1. And for that which they say against this, 
 that ex nihilo nihil fit, f of nothing can be made nothing; 1 
 
 Arts. We answer, there is alia conditio rei dum fit, alia 
 factce; nutritur quisque in conceptu per umbilicwn, post 
 conceptum per os, ' the condition of a thing in the making, 
 and of it made, is different ; we are nourished in the 
 womb by the navel, after our birth by the mouth in 
 generation it is so, but before generation it was not so. 
 
 Object. 2. And for that they say we cannot tell 
 whether the motus or movens were prior, ' the motion or 
 mover were first ;' 
 
 Ans. No more can we tell in this sensible thing of 
 the systole and diastole, ' the rising and falling of our 
 pulse,' which was first ; yet we know that this pulse had 
 a beginning from the heart, so both motum et movens, 
 'that which moves and the mover,' from God. 
 So then there was a beginning ; 
 
 And if there were, it was either by chance, nature, or God. 
 First, not by chance ; proved thus ; 
 
 a. If a man should see but a cottage or stye in a desert, 
 he would conceive there had been a builder ; and if a man 
 should spy a triangle, as Aristippus did, he would say some- 
 body had made it. For so in common talk we attribute no 
 generation or effect to chance, but corruption and mishap we 
 call mischance ; as when we say such a house was burnt by 
 fire, we call it a mischance. 
 
 /3. If it were by chance, then there should be no order; 
 but in the world there is an excellent order and harmony, 
 yea, no confusion, except it be in the corrupt actions of men. 
 
 Secondly, not by nature, as appeareth thus ; 
 
 a. By nature we understand the continual course of all 
 things ; now if all things should have their beginning by 
 nature, then they should bring a natural reason of all things; 
 
28 
 
 Whether there be a God. 
 
 PART but that can they not do, as of the ebbing and the flowing of 
 
 : the sea, of the colours in the rainbow, of the strength of the 
 
 nether chap, and of the heat in the stomach, which con- 
 sumeth all other things and yet not the parts about it. 
 
 yS. The virtues they make not all natural, but are fain to 
 make some heroical to come from God. 
 
 7. If nature were the first and chief cause of all things, 
 then nothing should be done against nature ; but we see 
 things fall out contrary to nature, as the sun to have an 
 eclipse in the full of the moon, and such like. 
 
 Thirdly, seeing neither by chance nor nature, it followeth 
 therefore that all things had their beginning from God. 
 
 Shewn, secondly, from things without us. 
 Which we prove also further thus ; 
 
 1. All the prophecies shew the same. And these prophecies 
 we see to be marvellous, if we mark them ; Isa. xlv. 1, of 
 Cyrus, a hundred years before Cyrus was born ; — 1 Kings 
 xiii. 2, of the birth of Josias, three hundred years before it 
 came to pass; — Josh. vi. 26, the building of Jericho, five 
 hundred years before it was re-edified ; and fulfilled, 1 Kings 
 xvi. 34. 
 
 2. Also the power and art in the creation shew plainly 
 that it was of God, Acts xvii. 27. And even them whom 
 miracles would not move, have the least things of all made 
 astonished and confounded, and forced them to confess God's 
 power ; as Pliny wonders at the gnat so small a creature yet 
 making so great a buzzing, and so also at the butterfly ; so 
 Galen f , when he had profanely written of the excellent parts 
 of man, when he came to one of the least, stood astonished, 
 and is compelled to name God. 
 
 And thus by those things which are without us we may 
 see that there is a God. 
 
 Shewn, thirdly, from things within us. 
 Now also by those things which are within us. 
 
 1. From our souls. 
 We have an immortal soul, as we proved before ; then 
 
 ' [Lib. iii. cap. 10. vol. iii. p. 237.] 
 
Whether there be a God. 
 
 29 
 
 this soul must either be the cause of itself, or have some CHAP. 
 
 other cause. '- — 
 
 Of itself it is not the cause ; for, 
 
 a. we know not ourselves, neither our own parts, no not 
 by anatomy, and therefore we cannot be the cause of our- 
 selves ; 
 
 /3. our parents know not what they begot or conceived, 
 and the cause being reasonable must know the effect ; 
 
 <y. we are not able to command the parts, nor to stay in 
 ourselves the natural motion in the pulses, and therefore we 
 must of necessity have a cause ; and there is none in the 
 world that hath reason, but man, and none above reason, but 
 God. 
 
 Therefore as Aratus his poem is, Acts xvii, "we are His 
 generation," and Rom. i. 19, "that which may be known of 
 God, is seen in His creatures." 
 
 2. From principles of truth therein. 
 
 In our souls are principles of infallible and demonstra- 
 tive truth ; as to honour our parents, to do as we would be 
 done to, to defend ourselves, to keep promise, &c. ; which 
 principles hold with all men, unless they be horribly profane. 
 Amongst which principles this is one, that there is a God, 
 and that God ought to be worshipped ; and howsoever other 
 of these principles fail, yet this never faileth, for though men 
 be never so much bent to other wickedness, yet before they 
 be utter atheists, they will worship some one thing or other 
 as God. 
 
 How it cometh that there are atheists. 
 Quest. If it be questioned here, how then cometh it that 
 there are some atheists? 
 
 First, we may answer with Seneca, mentiuntur qui dicunt se 
 non sentire esse Deum, nam et si tibi affirmant interdiu, noctu 
 tamen et sibi dubitant, ' they be that say they think there is 
 no God ; for though they affirm it to thee in the day time, 
 yet they doubt of it in the night with themselves. 5 
 
 Secondly, it is true that a man may harden his own heart 
 much, and proceed in great perverseness ; and indeed some 
 make their hearts fat, and are sick with the pleasures of the 
 
30 
 
 Whether there be a God. 
 
 PART world ; yet whatsoever he be, if God put His bridle into his 
 
 - mouth, those sparks and notions that God hath put into 
 
 every man's soul will break forth, and the darkness shall not 
 always be able to obscure the light; as if God vex them 
 with any of these three ; 
 
 a. first, with trouble, as in ^Eschylus his tragedy called 
 [v. 489 Persae, when they must needs fall into the hands of the 
 enemy unless they be holpen, then though they were never 
 so evil, they would down on their knees and pray to God ; 
 
 /3. secondly, with sickness, as a philosopher and an atheist 
 called Diogenes being afflicted with sickness and pain of the 
 strangullion, detested his opinion ; 
 [vol. vi. 7. thirdly, with age ; so Cephalus in Plato, De Repub. i., 
 p. 270.] j n ki s a g e ^0 Socrates, whilst he was a young man he 
 never thought there were any Styx, but now in his old age 
 he became to doubt, What if there be one ? — So that these 
 three things do make the most wicked to confess God. 
 
 3. From the distinction of good and evil. 
 
 By the distinction of good and evil. We see, Gen. ix. 
 22, Ham could perceive it was not good to lie as his father 
 did naked ; — Gen. xiv. 21, the Sodomites would recompense 
 good for good ; — so Gen. xxvii. 41, though Esau will kill, yet 
 not whilst his father lived; — so 2 Sam. xvi. 17, Absalom though 
 he were in war against his father yet he could rebuke un- 
 kindness towards a friend. So then when the most evil 
 would seem good, and being very evil in themselves, yet 
 rebuke evil in another, this is really to distinguish between 
 good and evil. Now there must be a ground of this distinc- 
 tion; and it is not of man, as Pyrrho would have it, for then 
 every thing at man's appointment should be good or evil; 
 and therefore the ground of this distinction must be from a 
 higher nature, and that is God. 
 
 4. From our conscience. 
 
 Also we may see there is a God by our conscience, 
 God's deputy; else why should the wicked be troubled in 
 conscience if there be not a God ? 
 
 Object. If any say they are thus troubled lest they should 
 be revealed, and so the law should take hold of them ; 
 
Whether there be a God. 
 
 3] 
 
 Ans. Let them do some heinous deed in the wilderness chap. 
 where none seeth them, yet they will never be quiet, but the . — 
 conscience will beat and whip the soul ; yea, they will tell it 
 themselves either in sleep or in madness, or at least they will 
 be afraid that the bird in the air will tell it ; and their worm 
 never dieth; Esay lxvi. 24, "their worm shall not die, 
 neither shall their fire be quenched." 
 
 To conclude this point, this may be a manifest argu- 
 ment to prove that there is a God, that even they which have 
 denied Him in their lives have approved Him in their death ; 
 
 a. Pherecydes g an Assyrian being merrily disposed at a 
 banquet amongst his friends, bragged how long he had lived 
 and had never done sacrifice to any god; but his end was 
 miserable, for he was devoured of lice ; 
 
 ft. Diagoras h for his damnable opinions was the cause of 
 the destruction of the whole country of Melos, for revenge of 
 his atheism ; 
 
 7. Julian' the apostate being shot in the bowels with an 
 arrow as he was in battle against the Persians, pulled out 
 the arrow, and receiving the blood as it gushed out into his 
 hand, cast it into the air crying, Vicisti GaUlae, 'Thou hast 
 overcome me, O thou Galilean/ and so died blaspheming; 
 
 8. Lucian k going to supper abroad left his hounds fast 
 when he went, and as he returned home having railed 
 against God and His word, his dogs fell mad and met him 
 and tore him in pieces ; 
 
 e. Apion 1 scoffing at religion and chiefly at circumcision, 
 had an ulcer the same time and place, as Josephus reporteth; 
 
 £. Machiavel rotted in the prison of Florence, as the 
 Italians write. 
 
 These and a number of atheists more, though they denied 
 God in their lives, yet by their deaths they have approved 
 that there is a God. And therefore as it was written on Ze- 
 nacharib's tomb m , a'? ifie Ti? opdwv evaeftr/s earco, ' he that 
 
 8 [Diog. Laert., vol. i. p. 90. Jambl. k [Suidas, col. 2338 A.] 
 
 5. From deaths of atheists. 
 
 De Vit. Pythag., p. 252.] 
 
 h [Thucyd., lib. v.] 
 
 1 [Tbeodoret. H. E., lib. iii. cap. 25. 
 p. 1 13.} 
 
 1 [Cont. Apion., lib. ii. § 13. vol. ii. 
 p. 1374.] 
 
 m [Herod. Euterp., cap. 141.] 
 
32 
 
 Wliether God be a 
 
 PART beholds me, let him be religious and acknowledge God's 
 : hand so say we, let him that looketh on the death of these 
 
 men learn to be godly, learn to acknowledge that there is a 
 
 God. 
 
 And thus much of that first point against the atheist. 
 
 CHAPTER III. 
 
 OF THE SECOND QUESTION : WHETHER GOD BE A REWARDER OF 
 GOOD AND EVIL. 
 
 The second point is, that He hath regard and is a re- 
 warder of good and evil.' — For we must not only know the 
 essence and being of God, by which little glory cometh to 
 Him, and less profit to us ; but we must also know His pro- 
 vidence ; and they which deny His providence are semi- 
 atheists, as the Epicures, who though by the reasons of the 
 heathen they confess there is a God, yet they deny His pro- 
 vidence utterly, and therefore are half-atheists. 
 
 § 1. Opinions concerning providence. 
 
 Of His providence there are four opinions ; 
 
 1. That there is none at all, but that He doth as it were 
 draw the heavens a curtain betwixt Him and us ; 
 
 2. That there is a providence, but it is of general things 
 not of particular ; 
 
 3. That there is a providence, both of general and par- 
 ticular things, but it is idle and not rewarding; 
 
 4. That there is a providence both of general and par- 
 ticular things, which rewardeth good to the good and evil to 
 the evil ; and this is the truth which we hold. 
 
 Objections against a providence considered. 
 For the first their reasons are three ; 
 
 a. first, the adversity of the good and prosperity of the 
 wicked ; for, say they, if there were any Providence, he would 
 see that it should be bonis bene, malis male, ' well with the 
 good, ill with the wicked 
 
 /3. the abuse of gifts; for Providence would have given 
 
rewarder of good and evil. 
 
 33 
 
 the use with the gifts, or else would not have given so good C H A P. 
 
 gifts to them that should use them so ill ; — : — 
 
 7. the evil effects in natural and moral things ; and God 
 would not suffer so much evil if He had any care or provi- 
 dence over the affairs of men. 
 
 For answer to the first. 
 
 We must know there is no man absolutely good, or abso- 
 lutely evil ; but as the best have some evil, so the worst have 
 some good ; and therefore God will punish that evil which 
 is in the good with temporal punishments, and give temporal 
 blessings to the evil for the good that is in them ; that 
 seeing all good must be rewarded with good and all evil 
 with evil, the good of the good might have an everlasting 
 reward of good, and so contrariwise the evil of the evil 
 might have an everlasting reward of evil. 
 
 For answer to the second. 
 
 The same answer may serve against the second ; for as, if 
 it had been only bonis bene, ' well with the good/ the devil 
 would have said, "Doth Job serve Thee for nought?" so 
 here, if God had given to all the use with the gifts, the devil 
 would have said, " Job cau do no other but serve God, it 
 is no praise to him :" but when some that are wicked have 
 as good gifts as the godly, and do notwithstanding abuse 
 them, it taketh away this exception of Satan, and maketh 
 much for the praise of the godly and the glory of God in 
 them. 
 
 For answer to the third. 
 
 Those things which come so to pass, God hath no part in 
 the doing of them ; for though the power that does them be 
 from God, yet the power is in the soul, and the soul faulteth 
 not, but the crooked body the instrument of the soul, God 
 so permitting it. 
 
 And of this permission of evil we have three reasons ; 
 
 a. God permitteth evil, that is, the defect of good, per pru 
 vationem gratia, ' by depriving men of His grace/ or else 
 there would not be, 
 
 u 
 
34 
 
 WJiether God be a 
 
 PART first, such perfect resemblance of chiefcst good; nor 
 
 — secondly, any variety of things by degrees, but only 
 
 one good thing; not 
 thirdly, any order ; and ordo mater pads, ' order is 
 the mother of peace. 5 
 ft. Sundry virtues should be superfluous, as justice and 
 fortitude ; and it were unseemly to make all the parts of a 
 man's body of like dignity. 
 
 y. That God should be loved in the highest degree ; nam 
 bonum carendo magis quam fruendo cernitur, ' for good 
 things are discerned rather by wanting them than by enjoy- 
 ing them.' 
 
 And generally, God permitteth evil that a greater good 
 may come of it; as by the greatest evil and most wicked 
 action that ever was, namely the betraying of Christ, came 
 the greatest good to man, that is, salvation. 
 
 § 2. That there is a general providence. 
 
 Now to prove that there is a providence, and that not only 
 in general but of particulars; and that not by nature or 
 chance, but as it reacheth to every one, so it rewardeth good 
 to the good and evil to the evil. 
 
 For the first, general providence ; 
 
 1. It is natural for every thing to have a-ropyrjv, 'a natural 
 love/ toward that which it bringeth forth ; and all men call 
 ao-Topylav, 'want of natural love/ a vice; but there is no 
 vice in God, and therefore oropyrj, ' a natural love/ and so 
 a providence ; 
 
 2. Things are yet daily in generation ; and no wise man 
 leaveth off his work before he have finished it ; therefore 
 God is not without providence. 
 
 And a particular providence. 
 
 For the second, particular providence ; 
 
 1. Aristotle" saith, and so it is also proved by others, that 
 the sea is higher than the earth; and they can render no 
 reason why it should be kept from overflowing the land, and 
 therefore it is God's providence ; 
 
 " [Meteor., lib. i. cap. 14. vol. i. p. 352.] 
 
reivarder of good and evil. 
 
 35 
 
 4. Wild 
 
 2. Plotinus 0 reasoneth from the plants which grow between chap. 
 
 a fruitful and a barren ground, and shoot all their roots IIL 
 
 towards the moist or fruitful soil; and so from the lilies, 
 which shut themselves with the sun, lest they should receive 
 
 evil and corrupt moisture in the night; 
 
 3. That there is a providence, David of the birds saith, 
 The young ravens are fed of God, being forsaken of their 
 dams, and left bare ; for out of their dung ariseth a worm 
 which creepeth to their mouth and feedeth them. 
 
 ra. rest in the day time when man goeth forth, 
 Psal. civ; 
 
 beasts S @' are no * so f rmt ^ as ^ ne tame > 
 
 y. keep in holes and desert places, though they 
 
 be desirous of prey. 
 
 r a. know the place of their nourishment, as the 
 
 5. All lamb her own dam ; 
 
 creatures I ft. distinguish their own nourishment ; 
 living [ y. avoid that which may hurt, as the lamb 
 L doth the wolf. 
 
 6. Meu love their own children, though they be never so 
 crooked and untoward. 
 
 7. The sudden cry of all things, quasi vox natura clamantis 
 ad dominum natures, 1 as if the voice of nature did cry to the 
 God of nature ;' which comes at some sudden fear, as though 
 there were no help but in God. 
 
 And thus we see the providence of God in particulars ; of 
 which Theodoret 1 ' wrote ten orations against those which 
 thought providence to be as a clock whose plummets were 
 wound up in the beginning and go ever after of their own 
 accord. 
 
 § 3. That providence is not by nature, or chance. 
 
 For the third, that providence is not by nature, or by 
 chance. 
 
 First, not by nature. 
 
 1 . Because the means work nothing of themselves, neither 
 can bread nourish without the staff of bread, which Christ 
 calleth the word of God ; and unless that be added to the 
 
 0 [Ennead. vi. lib. 7. cap. 15. fin. p. * [Vol. iv. p. 482, sqq.] 
 708.] 
 
 D 2 
 
36 
 
 Whether God be a 
 
 PART bread we shall decay, and, as Agge i. 6, put our wages into a 
 
 bottomless bag. And this is called by philosophers, infusion 
 
 into nature ; for we see the best meats will not nourish 
 some, nor the best complexion prolong life, without this 
 infusion ; and therefore there is another cause beside nature, 
 which is God's providence. 
 
 2. Because we see the things brought to pass without the 
 means ; as God created the light before the sun, that we 
 might know that it dependeth not of the sun ; so did He 
 make the fruit with the seed in it. 
 
 3. Because there are some effects, and some things done 
 contrary to nature, and against nature : as Christ with clay 
 healed the eyes, whereas the nature of clay is to put them 
 out ; Elias mended the salt water with salt ; so the christians 
 with meanness and simpleness overcame the great and learned 
 philosophers. 
 
 Secondly, not by chance. 
 
 1. We see the contrary in that which they attribute most 
 to chance; as in war, sors domina campi, 'chance is the 
 lady governess of the field/ so the heathen and profane 
 men were wont to say ; but we christians know that God is 
 a man of war, and fighteth for His servants and gives them 
 victory, or else for their sins and to humble them giveth them 
 into their enemies' hands and maketh them lords over them. 
 And the heathen themselves made their worthies, Diomedes, 
 Ulysses, &c. prosperous by the assistance of some god ; and 
 even in the heathen stories often there goeth a vow before 
 war, and after the victory the performance. 
 
 2. We see it in drawing of lots by the mariners, when it 
 fell upon Jonas. 
 
 3. We see it in the chief chance, that is chance-medley ; 
 it is providence ; for Cambyses q lighting off his horse, after he 
 had been shewing great cruelty to them of Athens, his sword 
 flew out of the scabbard and slew him. 
 
 4. The philosophers call chance but a remotion of the 
 cause ; and therefore providence cannot be ascribed to 
 chance or nature. 
 
 i [Herod. Thai., cap. 66.] 
 
rewarder of good and evil. 
 
 37 
 
 CHAP. 
 
 § 4. That providence reacheth to every one. ~ : — 
 
 For the fourth, that providence reacheth to every one, and 
 rewardeth. 
 
 First, to every one, every individuum. 
 
 1. Providence is a part of prudence, which is busied circa 
 res practicas, ' about things tending to practice/ which are 
 individuce, ' particulars. ' 
 
 2. All the qualities of God are equal, but His power is 
 over all, therefore also His providence ; and it is sure that 
 His power reacheth to every thing, for virtutis est maxima 
 pertingere quam remotissima, ' it shews the greatest power to 
 reach to things most remote/ 
 
 3. It is better to have provided for every particular than 
 if ouly for the general : and therefore is Mithridates r com- 
 mended for calling all his soldiers by their particular names. 
 
 And reward. 
 
 Now for reward. Though we be bound to serve Him, yet 
 the rather to move us He will reward us ; and if any say 
 He rewardeth some but not all, His rule is, dabo huic novis- 
 simo sicut et tibi, ' I will give to this last as I give thee.' 
 
 Thus much against the Epicure; that God hath regard, 
 and is a rewarder of good and evil. 
 
 CHAPTER IV. 
 
 OF THE THIRD QUESTION : WHETHER THE SCKIl'lURKS HE OOd's WORD. 
 
 The third point of the four general points is, that the 
 scriptures are God's word, and true; and so are not either 
 the oracles or the miracles of the heathen or Turk. 
 
 The ground for this is 1 Cor. viii. 5, 6, " though there be 
 many gods that are so called, yet to us but one God/'' 
 
 r [Qu. Cyrus? vid. Val. Max., lib. date regibus," fol. 309.] 
 viii. cap. 860, " De Cyro et Mithri- 
 
38 
 
 Whether the Scriptures 
 
 PART 
 I. 
 
 "that the heathens which continue 
 
 And here 
 note four-* 
 
 in America and in the east isles 
 
 ways 
 
 and a great part of Tartary, 
 that the Turk, 
 that the Jews, 
 that the christians, 
 
 )>walk in. 
 
 Of all which there is but one true and the rest false; 
 and therefore let us have a care to apprehend the truth, 
 and not to hang our religion on our country where we were 
 brought up. 
 
 First for the way of the heathens. — They exceeded all 
 men indeed in all wisdom philosophical, but wanted the true 
 wisdom of godliness and true religion. 
 
 I. Against their many gods S. Paul hath two arguments 
 together in one place, proving that there must needs be 
 but One, 
 
 1. e'l ov ra irdma' He from whom all things are, can be 
 but One ; as we see, 
 
 a. in superior things, so many motions from one, so 
 many lights from one ; and 
 
 /3. in inferior things, so many roots, so many mem- 
 bers, so many streams, so manjr veins, all from one head; 
 
 2. eh ov ra nravra, in quern omnia concurrunt, c to Whom 
 all things tend;' for there can be no mutual order nisi sit 
 in uno conjunctus, ' unless it be united in one and therefore 
 one, and but one God. 
 
 II. Pythagoras saith that there is an infinite power, or else 
 our reason should exceed the Maker thereof. For what finite 
 thing soever is, we can comprehend it ; and if the power be 
 infinite, the subject wherein that power is must needs also be 
 infinite, or else adjunctum excederet capacitatem subjecti sui, 
 ' the adjunct would exceed the bounds of his subject and 
 there can be but one infinite subject, and therefore but one 
 
 III. If there be many, yea, or but two gods, and both 
 omnipotent, then, as Lactantius 5 saith, they must be 
 
 § 1. Of the way of the heathen. 
 
 God. 
 
 either 
 
 ■ [Div. Inst., lib. i. cap. 3. vol. i. p. 9, sqq.] 
 
be God's ivord. 
 
 39 
 
 1. equal, and ( agreeing, and so one superfluous; or CHAP, 
 then either \ disagreeing, and then all would be dissolved ; IV - 
 
 or, 
 
 2. unequal, and then one would swallow up another. 
 
 Testimonies against it, from heathens themselves. 
 
 These reasons were not hidden from the heathen them- 
 selves, for, 
 
 a. Pythagoras 4 bade his scholars search till they came to 
 fjbovaBa, that is ' unity,' in everything. 
 
 /3. Aristotle hath his primum, ante quern non sunt alia, 
 ' first, before whom nothing was / and that there is primum 
 ex primis, the 'first of all first/ that is, God. 
 
 7. Zeno hath this saying, dicite plures et dicite nullum, 
 ' say there be more gods, and say there be none at all / so 
 polytheism is next to atheism. 
 
 8. Plato" in his epistle to Dionysius warneth him to mark 
 that when he bcginneth to write of a certain truth, he be- 
 ginneth with debs, ' God/ but when he writeth that which is 
 doubtful, he begins with 6eol, 1 gods / and so partly for fear 
 and partly for love, that they would not trouble the com- 
 monwealth, they dissembled the truth. 
 
 e. Sophocles x saith, eh 6 debs, unus est deus, 'there is one 
 God/ 
 
 Augustine y De civ. Dei, lib. iv. cap. 24, saith that some 
 excuse the heathen, and say that they gave their gods those 
 names which they had, only to shew their effects, and not 
 as having any such conceit that they were gods indeed; 
 which if it were so, then it seemeth in their own consciences 
 they were convicted that there was but one true God. 
 
 § 2. In particular, of the heathen gods. 
 
 To come more particularly to the heathen gods. 
 
 1. They commanded images to be erected to them, and 
 told the fashion that they were of, as Porphyrins saith ; but 
 no infinite thing can be resembled by any shape, therefore 
 they were not infinite, and so no gods. 
 
 1 [Brucker. Hist. Phil., vol. i. p. * [Euseb. Prsp. evang., lib. xiii. cap. 
 104!).] 13. p. 680.] 
 
 u L^P- xiii. ad fin. vol. ix. p. 156 ] » [Vol. vii. col. 10b\] 
 
40 
 
 Whether the Scriptures 
 
 part. 2. They forbid nothing but outward things, therefore are 
 _: men and no gods. 
 
 3. They challenge but some particular honour, as Origen 
 saith, some for medicine, some for wisdom, some for war, &c; 
 but God is universal and to be universally honoured, there- 
 fore they were no gods. 
 
 4. As Cyril said against Julian 2 , (which made Julian to 
 stagger,) the sin of the body defileth the soul; now their 
 religion was only in offering frankincense and such outward 
 oblations, and therefore could not cleanse the soul. 
 
 5. Their manners, parents, and birth is set down 
 
 "poets, Hesiod ; 
 
 philosophers, Tullius De naturd deorum ; 
 . . Cyril against Julian ; 
 ^ Augustine De civitate Dei ; 
 
 Eusebius De prceparatione evanyelicd ; 
 Cyprian De vanitate idolorum. 
 And Alexander 3 having private talk with Leo a priest of the 
 Egyptians, was by him certified that the Grecians had their 
 gods from the Egyptians, and Romans from the Grecians, or 
 else from Asia by Egypt, and that the Egyptians could in 
 their chronicle shew their progeny, as Hermes Trismegistus. 
 
 6. They were not only men, but wicked men, yea and some 
 of them harlots, as we may see in Eusebius De prceparatione 
 evangelicd ; Cyril ; Josephus In Apionem ; Athanasius ; Ter- 
 tullian. 
 
 7. They not only worshipped men, and wicked men, but 
 even beasts also. 
 
 Of the worship of men. 
 
 Quest. And if it be asked, how came men to be worshipped? 
 and more, how came they to worship beasts ? 
 
 Ans. First, of the worship of men there are two causes. 
 
 1 . Because Cham had persuaded them that every thing that 
 did them good was their god, and so they worshipped those 
 that did deliver them either from peril, evil beasts, or evil 
 men. 
 
 1 [e. g. lib ii. }>. 45 j lib. x. p. 338, vol. vii. col. 194; lib. xii. cap. 10. col. 
 ct passim.] 309.] 
 * [Aug. De civ. Dei, lib. viii. cap. 5. 
 
be God's word. 
 
 41 
 
 2. Because as Porphyry, out of a writer not now extant, chap. 
 
 called Sanctonicanus, saith, Ninus b having gotten renown by : — 
 
 his father, set up an image to remember him after he was 
 dead ; and that his memory should be the more famous, he 
 made to it a sanctuary, that whoso fled to it were saved, 
 what evil soever they had done. And therefore many that 
 would flatter Ninus, and seem thankful, appointed a day in 
 the year to meet at it and to be merry, and so it grew after- 
 wards to be worshipped. 
 
 And of beasts. 
 
 Secondly for the worship of beasts. — Plutarch c speaking of 
 Isis and Osiris, saith that Osiris, that he might the better 
 govern the people, set up signs at the places of division, as 
 he divided them, and gave to some a dog, to some an ox, to 
 some a clod, to some a crocodile, for a sign ; and afterward 
 forgetting to what end those signs were set up, they wor- 
 shipped the signs ; he that lived by the ox, worshipped it, he 
 that lived by the water, worshipped the crocodile, &c. 
 
 Of the miracles and oracles of the heathen gods. 
 
 Quest. Here also may be asked how they came to work 
 miracles, and to give oracles as they did use to do ? 
 
 Ans. First, for miracles; true miracles do always profit, 
 as the healing of the blind or lame ; but they did none such, 
 neither could the magicians do any such, and therefore their 
 miracles were not true miracles. 
 
 Secondly, for oracles ; they spake not, but the devils in 
 them ; and if they gave any answers, they were as often false 
 as true, and always ambiguous, as Eusebius saith, no more 
 than a politic man may conjecture by the good or evil dispo- 
 sition of the cause. 
 
 But more plainly to prove that they were devils, in their 
 cruelty they would desire men to be offered unto them ; and 
 when they were more mild they would have stage-plays, and 
 
 b [Vid. Ilieron. in Ezech. xxiii., vol. col. 33; Cyril, tout. Julian., lib. iii. ad 
 iii. col. 856; in Osee ii. col. 1251; fin. vol. vi. p. 110.] 
 Ambros. in Rom. i. 23, vol. ii. append. c [Vol. vii. p. 492, sqq.] 
 
42 
 
 Whether the Scriptures 
 
 PART specially that wherein were gladiators, in which his chance 
 
 : — - was counted the hest that could kill the other. 
 
 Thus much against the way of the heathen. 
 
 § 3. Of the way of the Turk. 
 
 The second way is that of the Turk, who doth substitute 
 Mahomet, and will not have Christ, because they think Him 
 not to be the last prophet ; and therefore they follow alto- 
 gether a religion devised by Mahomet. 
 
 Against Mahomet's doctrine ; 
 
 1. It must not be disputed of, whereas truth loveth trial ; 
 and to set down that for a rule is as much as if he should 
 say, It is good money, but weigh it not. 
 
 2. It hath fables and false tales in it, as Andreas Maurus d , 
 a Saracen, and bishop there, noteth nine hundred untruths in 
 the Alcoran; whereof two in the eighth section are very gross; 
 one, that Abram was the son of Lazarus; the other, that 
 Mary the mother of Christ was the sister of Aaron e ; which 
 are both, as all the rest, manifest untruths. 
 
 3. In that everything in it is sensible; as sect. xvi. Ma- 
 homet himself said he felt the hand of God seventy times 
 colder than ice ; and that one angel had seventy thousand 
 heads f ; and that the devil is circumcised, and such like. 
 
 4. The promises in it are carnal pleasure, fit for nobody 
 but Heliogabalus, cap. xxxv., lii., and liv. 
 
 5. The precepts which are in the lxv. chapter of the 
 Alcoran are indulgent to perjury; and cap. xliii., impium 
 non ulcisci, 'it is impious not to revenge a wrong;' and that 
 they may have many wives; also they favour adultery; a 
 man may have four wives and five concubines, cap. xxiii. ; 
 none must be accused under four witnesses ; also they allow 
 men to couple themselves with beasts, and to spoil one 
 another's goods. 
 
 6. The miracles which he pretendeth, had no witness, 
 nor any possibility^ of truth; as, that an angel when he was 
 a child opened his heart, and took out that lump of blood 
 
 [" Confusin SccUc Mahometans, Lond. 1734.] 
 a Joanne Andrea, Mauro," &c] ' [Ut sup. p. 106.] 
 
 e [Ut sup. p. 51. Sale, p. 251, 4to. 
 
be God's word. 
 
 43 
 
 which is the cause of sin : as though the cause thereof were CHAP. 
 
 IV 
 
 not spiritual. '■ — 
 
 7. The means of propagation of his kingdom, cap. xv., 
 was by the sword and by compulsion; whereas the truth 
 doth draw men of their own accord. 
 
 8. Lastly, the effects, perjury, murder, &c. 
 
 Therefore Mahomet with his doctrine is false and to be 
 shunned. 
 
 § 4. Of the way of the Jews. 
 
 The third way is the way of the Jews. 
 The contentions between the Jews and us are concerning 
 Christ, whom they deny, and we profess. 
 
 The Jews hold the Old testament for true, and also certain 
 of their own writers ; therefore from hence we draw some 
 arguments against them. 
 
 And herein the Jews hold three errors concerning Christ ; 
 that the Messias shall have a princely court at 
 
 J erusalem j 
 that Christ is not that Messias ; 
 that that Messias is yet to come. 
 
 Against their first error. 
 
 1. Esay liii. 6, "upon Him was laid the iniquity of 
 
 us all ;" 
 
 Psalm xxii. 16 — 18, "they pierced My hands and My 
 feet," &c. ; " they part My garments among them, 
 and cast lots upon My vesture 
 Dan. ix. 26, "the Messias shall be slain," &c. j 
 Zach. ix. 9, " rejoice, O daughter Jerusalem, behold 
 thy King cometh unto thee," &c. 
 Out of these places the chaldee paraphrase, llabbi Jona- 
 than, R. Simeon, R. Moses of Nisa, R. Hatzadok, and all the 
 ancient rabbins, might and did gather that Christ should be 
 such a one as these places describe Him; and therefore in 
 the gospel they sent unto John a poor man, saying, " art 
 thou He, or shall we look for another?" 
 
 2. In Agge ii. 8, "the expectation of the gentiles." But 
 if He be a king of the Jews only, the gentiles would not look 
 for Him, for it is against nature to desire a stranger to be 
 
44 
 
 Whether the Scriptures 
 
 PART their king; and forbidden, Deut. xvii. 15, "one from among 
 l - thy brethren shalt thou set king over thee ; thou mayest not 
 
 set a stranger over thee, which is not thy brother." 
 
 3. The Messias must bring felicity to all men; but how 
 
 should an earthly king profit Abraham, or the dead ? and if 
 
 the dead should rise again, all Jerusalem were not able to 
 
 hold them. 
 
 Against their second error. 
 
 1. Gen. xlix. 10, Jacob's prophecy that the sceptre should 
 not depart from Judah nor a law-giver from between his 
 feet, until Shiloh come; but it was then departed when 
 Christ came ; therefore Christ is that Shiloh or Messias. — 
 The sceptre was in Judah till the captivity; and in the 
 captivity they had one of their brethren called the king of 
 captivity ; and after the captivity it continueth till Aris- 
 tobulus and Hyrcanus, who striving for it were both dis- 
 possessed, and Herod an Idumean placed in their room ; and 
 then came Christ, as was prophesied. 
 
 Object. The Maccabees were of the tribe of Levi, not of 
 Judah. 
 
 Answ. The prophecy is divided, that there shall be a king 
 or law-giver till Christ, and Simeon Justus was the last of 
 the levites. — And if they understand the prophecy of the 
 tribe in general, that the tribe shall last in Judah till Christ, 
 by reason of the word t2DD>, we see that after Christ came, and 
 after the dispersing of the J ews, there neither was nor is any 
 tribe, but they are all mingled one with another; the em- 
 perors labouring still to root out the Jews, and especially that 
 tribe, and so made them to confound the genealogies. 
 
 2. Dan. ix. 24, seventy weeks, which are four hundred and 
 ninety years, ended at our Saviour's death. 
 
 3. Agge ii. 9, "the glory of the second temple shall be 
 greater than the glory of the first ;" and how should that be 
 without the Messias ? for the first was far more glorious 
 outwardly than the second. 
 
 And we see in their Talmud, chap, hi., 
 
 1. The disciples of Ilillele, seeing the first seven weeks, 
 
 * [Petr. Galat., lib. iv. cap. 19. init] 
 
be God's word. 
 
 45 
 
 Dan. ix. 24, fall out so justly, looked for the coming of the CHAP. 
 Saviour in those days, being long before the full due time, — — — 
 because they read in Esay that the Lord would shorten those 
 days. 
 
 2. Esay ix. 7, rmn^> with D final, themselves took for a 
 great mystery, and that D in that place signifieth six 
 hundred, for six hundred years between Christ and Esay. 
 
 To the which arguments we may add, 
 
 1. The continual sending to and fro of the Jews to John 
 baptist, which is a manifest token of their looking for Christ 
 at that time. 
 
 2. The great company of false Christs and deceivers, more 
 at that time than ever before or since, either eight or ten, 
 as Josephus witnesseth in his sixteenth, seventeenth, and 
 eighteenth books, Judas, Theudas, Galonites, Athronges, &c; 
 insomuch that there were four hundred drowned at once 
 following Bar Cosba the younger, whom all the rabbins, 
 excepting one, confessed to be Christ. 
 
 3. Suidas mentioned out of Theodosius a noble Jew, that [Col. 
 before Christ did rebuke the scribes, they marvelling at His 17j1 ^ 
 wise answers and questions, made Him one of the priests, and 
 entered His name 'L70-0O9 6 w'09 Qeov ical Mapias, 'Jesus 
 
 the son of God and of Mary/ otherwise He being of the 
 tribe of Judah could not have been suffered to preach at 
 Nazareth, Luke iv. ; at Capernaum, Math. xi. 23. 
 
 4. The destruction of the second temple, which could not 
 be before Christ ; Luke xix. 43, " the days shall come upon 
 thee that thine enemies," &c. 
 
 5. The desolation of the Jews, prophesied Amos ii. 6, and 
 Zach. xii. 2, 3 ; and we see how Vespasian offered them peace, 
 and they would not; which made the first breach; — secondly, 
 he brake into their city at Cedron, where they took Christ ; — 
 thirdly, on the same feast day that Christ was*taken ; — 
 fourthly, he whipped them where they whipped Christ ; — 
 fifthly, he sold twenty Jews for a penny, as they sold Christ 
 for thirty pence. So that he must needs be the Messias, for 
 the selling and crucifying of whom they were so handled. 
 
46 
 
 Whether our religion 
 
 PART 
 
 I. Against their third error. 
 
 The arguments that proved Christ to be the Messias prove 
 also that He is not yet to come. 
 Yet we may see out of themselves ; 
 
 1. They could not build the temple at the emperor 
 Julian's commandment, for fire flyiug out of the earth h . 
 
 2. They have been deceived in the prefixing of times; in- 
 somuch as now, whereas the mean Jews were wont to hire 
 the scribes and rabbins to teach them, now the rabbins 
 are glad to hire them to hear them. 
 
 3. There is now no Bethlehem where He should be born. 
 
 4. Themselves confess that He was born before the de- 
 struction of the second temple, but they say He lieth yet 
 hid ; but that is confuted by Augustine. 
 
 5. They say the world must last but six thousand years; 
 two thousand before the Law, two thousand under the Law 
 till Christ, and two thousand after Christ under grace ; and 
 there are past already five thousand and some odd hundreds, 
 and therefore their expectation of Christ yet to come is now 
 vain, and their religion false and erroneous. 
 
 Thus much against the way of the Heathen, Turk, Jew. 
 
 CHAPTER V. 
 
 OF THE FOURTH QUESTION : WHETHER OUR RELIGION BE TRULY 
 FOUNDED ON GOd's WORD. 
 
 The fourth way is the way of christians, or christian 
 religion ; which is all one with the fourth general point 
 which is set down before, and therefore we will handle them 
 both together, and therein prove that our religion is truly 
 grounded upon the word of God. 
 
 The ground for this is 2 Pet. i. 19, " we have a most sure 
 word of the prophets," &c. where the apostle teacheth us that 
 we have the Law from God immediately, and all other scrip- 
 ture by the ministry of men, but yet so as they spake nothing 
 but that which the Spirit of God commanded them and in- 
 spired into them, and therefore that which they delivered 
 we must hold for a most sure and infallible truth. 
 
 h [Chrysost. de S. Bab. § 22. vol. ii. p. 574.] 
 
be truly founded on God's word. 
 
 47 
 
 § 1. Of our religion, as the same with the Jews'. CHAP. 
 Now to prove that Christianity is true religion. '- — 
 
 Shewn true, from its antiquity. 
 I. The ancienty of it ; for, 
 
 a. seeing man must come to God, and religion is the 
 way, it must needs be as ancient as man is, or else should 
 man have been destitute at that time when he wanted 
 religion ; and, 
 
 /3. this religion is copula relationis, ' the tie and bond 
 of relation' between God and man, and therefore must be 
 of the same continuance with the relata. Therefore Tertul- 
 lian' Adversus hcereticos saith prima sunt vera, 'the first things 
 are true;' and the philosophers call prima entia verissima, 
 quia ut verum est affectio entis, sic falsum non entis, ' things 
 first existent are most true, for truth is an affection of being 
 existent, as falsity of non-existency ;' nam falsum non potest 
 subsistere in suo, quia non est, ergo subsistit in alieno, 'for 
 falsity cannot subsist in its own, because it is not, and there- 
 fore subsists in that is another's/ so that verum est prius, 
 ' truth is before it.' Now we say, 
 
 <y. that our religion is the same which the Jews had 
 before Christ; for as the Law is nothing else but the old 
 gospel, so the gospel nothing but the new Law; the Law 
 evangelium reconditum, 'the gospel under veil,' the gospel 
 lex revelata, 'the law unveiled;' and therefore our religion 
 the same that the Jews had before Christ, and so the most 
 ancient of all other religions. 
 
 It is the parent of heathen religion, 
 a. As for the heathen fables, it began with their gods Her- 
 cules and iEneas, &c. about the Trojan war, which was after 
 our religion three thousand years ; and Orpheus the first poet 
 was after Moses eight hundred years, as Strabo J , Plutarch k , 
 and Diodorus Siculus 1 testify. And the most ancient records 
 of the heathen began in Solon's time, which was when Croesus 
 was, which was in the time of Cyrus and Esdras ; and Herodo- 
 
 ' [De prescript, haer. passim., p. 202, k [e. g. De mus., vol. x. p. 654.] 
 sqq.] 1 [Lib. i. cap. 94. vol. i. p. 105.] 
 
 ' [Lib. xvi. vol. ii. p. 1103.] 
 
48 
 
 Whether our religion 
 
 PART tus the most ancient of their writers heginneth his story with 
 — Croesus. — Therefore what God soever they had, their wor- 
 shipping of God came from the Jews, as the Frenchmen had 
 their Druids from the Romans, and the Romans from the 
 Grecians, and the Grecians from Cecrops an Egyptian ; and 
 so the Carthaginians from Cadmus a Phoenician ; and those 
 two countries Egypt and Phoenicia, with the Mediterranean 
 sea, do compass about Judea ; so that all their religion came 
 from the Jews. 
 
 ft. So the wise men of Greece asking their gods whence 
 that knowledge of arts should come, received this answer, iiovos 
 rjS" apa XaXSaios cto^o?* that is, solus utique Chaldteus sapiens 
 est, ' the Chaldean alone in this very regard is wise ; ' which 
 778' apa noteth some particular part of the Chaldeans, which 
 is the Jews. So saith Orpheus m , when God was angry He 
 destroyed all, and left it uni Chaldeeo. 
 
 7. And Plato in his Epimenides referreth all uni barbaro, 
 ' to the barbarian alone"/ If we ask who this barbarus should 
 be, the Egyptians call him 'Theut 0 / which signifieth f a 
 stranger,' meaning Abraham ; for so Origen against Celsus p , 
 and Joseph us against Apion, say plainly that when the 
 heathen conjure they would say, per deum Abraham, ' by the 
 god Abraham/ 
 
 8. Likewise Phocylidesi his verses are plainly translated out 
 of Moses. And themselves say that Plato had his wisdom 
 from the Egyptians. And Strabo saith that Pythagoras had 
 conference in the mount Carmel, lib. xvi. Eusebius De 
 prcep. evang." saith, that although Aristotle was never in 
 Egypt, yet all his conference was with an Egyptian, as 
 Clearchus a peripatetian testifieth of him. 
 
 e. And it is found that some of the Old testament was 
 translated before the Seventy, and the old poets would have 
 translated the whole into greek, but that for strange visions 
 and sickness they durst not. 
 
 £. So it appeareth that in every famous nation God had 
 
 m [Euseb. Przep. evang., lib. xiii. 0 [Ubi sup. lib. i. cap. 9. p. 31.] 
 cap. 12. p. 665.] p [Lib. i. cap. 22. vol. i. p. 339 C.J 
 
 n [See also the expressions of the 1 [See " List of edd." &c, end of this 
 
 platonist Amelius concerning St. John, vol.] 
 
 in Euseb. Prsep. evang., lib. xi. capp. r [Lib. ix. cap. 5, sq. ; p 409, sq.] 
 IS fin., and 19. pp. 540, sqq.J 
 
be truly founded on God's word. 
 
 49 
 
 ever some register; as in Egypt, Manetho 8 ; in Chaldea, 
 Berosus 4 ; in Asia Minor, Abydenus", &c. So Herodotus 
 hath the story of Sennacherib x ; the edict of Cyrus y ; all 
 Daniel, though somewhat corruptly. 
 
 r). Josephus lib. xi z . as Augustine, lib. viii. De civ. Dei, 
 saith, that Alexander being in Babylon would have the 
 Jews to help to build a temple to the image Belus, and 
 because they would not he went up to destroy them, but 
 Jaddus being priest met him in his priest-like apparel, 
 whom when Alexander saw he fell off his horse and wor- 
 shipped, and told his nobles the cause, namely, that God 
 which commanded him to conquer the earth appeared unto 
 him in that shape. 
 
 6. Also by the library of Ptolomy in Alexandria was the 
 Jews' religion spread abroad. 
 
 i. So Laertius 3 writeth that Epimenides being asked the 
 cause of a great plague in Athens, answered that it was from 
 a higher power, and that for the staying thereof they must 
 sacrifice tc3 dyvdoara) 9eu>, ' to the unknown god/ for so 
 they entitled their altar, Acts xvii. 23. 
 
 k. And the Romans called their temple which they built to 
 Bacchus for victory, templnm pacts ceternum, ' the everlasting 
 temple of peace/ because Delphos told them it should stand 
 dum peperit virgo, ' till a virgin brought forth a child/ but 
 as soon as Christ was born it fell. 
 
 And thus do the heathen prove the antiquity of our reli- 
 gion and therefore the truth of it. 
 
 Shewn true from other reasons. 
 II. A second reason for the proof of Christianity, is the 
 preservation of God's word, whereon our religion is grounded. 
 Notwithstanding the Jews were hated, imprisoned, and 
 contemned, yet not one tittle of this book perished ; whereas 
 all other knowledge is corrupted and perished, though it have 
 been much made of and greatly esteemed ; therefore this is 
 the truth which we hold. 
 
 8 [Joseph, cont. Apion., lib. i. § 14. 
 vol. ii. p. 1336.] 
 
 1 [Ibid., § It), p. 1312.] 
 
 u [See Fabricius, ed. Harles. art. 
 Ahudenut, vol. i. p. 1!)7.] 
 
 * [Euterp. HI.] 
 
 y [Clio, ad fin.] 
 
 z [Ant. Jud., lib. xi. cap. 8. § 5. vol. 
 i. p. 503 ; Orig. cont. Cels., lib. v. § 50. 
 vol. i. p. 610.] 
 
 a [vol. i. p. 81.] 
 
50 
 
 Whether our religion 
 
 PART HI. The certainty of our religion; whereas all others are 
 
 — 1, imperfect, 2, contradicting one another, 
 
 3, counterfeit, 4, full of question, 
 
 ours is not so. 
 
 1. Unperfect ; so are all other religions, going on by 
 little and little, and so coming to what perfection they 
 can; whereas God's law was once given, and then all, 
 and therefore perfect at the first ; and so perfect as that 
 nothing hath been added thereunto or may be detracted 
 from the same, but only it hath been made more plain 
 and open. 
 
 2. Contradictory ; so are man's laws, and religions 
 that are human ; in men's laws there is yea, nay ; but 
 in God's laws, yea and amen, 2 Cor. i. 20. And the 
 fathers by seven rules of contradictions have recon- 
 ciled all that the malicious could object. 
 
 3. Counterfeit ; insomuch that they have hidden their 
 wisdom as much as they could ; but God hath shewed 
 His to all that it might be seen ; yea, the christians 
 have had it in their frontlets and in their guards, and 
 such open places ; nay more, they have died for con- 
 fession of the truth thereof. 
 
 4. Questionful ; the latter writers correcting and des- 
 canting upon the former ; but none of the prophets ever 
 called in question that which other had said, but proved 
 and strengthened it. 
 
 IV. A fourth reason for the proof of Christianity is from 
 the end of it. The end of other religions is, as an unregene- 
 rate man's end in all his actions, only themselves ; but that 
 religion which attributeth all to God, — " every good gift 
 and every perfect gift is from above, and cometh down from 
 the Father of lights," Jam. i. 17, — is the true religion; but 
 no religion except Christianity doth attribute all to God, but 
 respect and seek man, either in whole or in part. 
 
 V. The precepts in man's laws do neither command all 
 good nor restrain all evil ; so the Athenians had their grceca 
 fides, ' grecian fidelity,' and the Spartans, furtum spar- 
 tanutn, 'the lacedsemonian theft;' the seventh command- 
 ment is wholly broken of them, and so the whole first table ; 
 
be truly founded on God's word. 
 
 51 
 
 but on the contrary this religion of ours both commandeth CHAP, 
 all that is good and also restraineth all that is evil. — 
 
 VI. The laws of men are restrained according to the time, 
 place, and person ; as the wise men answered the king that 
 M ould have married his own sister, that indeed there was a 
 law that a man might not marry his own sister, but they 
 found another law that the king might do what he would; 
 and so the king should have more liberty to sin than the 
 subject. But the precepts of our religion are general to all 
 alike ; so that to the king as well as to the subject we say 
 as John baptist said to Hex'od, non licet tibi, f it is not law- 
 ful for thee/ 
 
 VII. There is no religion but this that reacheth to the 
 heart ; for except only this there is not one law that hath in 
 it non concupisces, which pulleth out as it were the very core 
 of sin. 
 
 VIII. The Trinity, Creation, and Incarnation, the true 
 metaphysics, are only in this, and only to be conceived and 
 understood by this religion. 
 
 IX. Not to hide the faults of our own father is unnatural, 
 to cover the evil of our friends and country is natural ; there- 
 fore that which plucketh out this course of nature must be a 
 thing supernatural and above nature ; but Moses was con- 
 tented to speak in discommendation of his own stock, and 
 spared not his brother Aaron, nor his sister Miriam, no 
 not his own self sinning at the waters of strife ; thei-efore 
 this is only the truth. 
 
 X. All other laws teach us to enlarge kingdoms and to 
 be in favour with princes; but this our religion super- 
 naturally teacheth us that live, to hate life. And so the 
 prophets did not seek the favour of princes, but reproved 
 them to their faces; and therefore this is that truth which is 
 not ashamed, and is that truth which cannot proceed of 
 man. 
 
 XI. As God is a spirit, so His worship must be spiritual ; 
 and such is the religion that is described in the scriptures, 
 without image or shadow; and as we reprehended other 
 religions before for worshipping many gods and having 
 
 e 2 
 
52 
 
 Whether our religion 
 
 PART many mediators ; so here we say, they worship not one God, 
 because their worship is not spiritual but corporeal ; for God 
 requireth the heart, aud therefore the true religion which is 
 of God must be spiritual ; but all other religions, as they 
 proceed from man, so man himself being corporeal, the wor- 
 ship that he prescribeth must needs be corporeal, and there- 
 fore not the true religion. 
 
 XII. As we before reproved their miracles, so now in 
 defence of our own miracles we say, 
 
 a. they are not hidden, but are done before Pharoah and 
 all his servants, Exod. vii. 20; 
 
 /3. also ours are fruitful and beneficial; 
 
 j. and lastly, they cannot be done by any of the magi- 
 cians ; for what magician did ever part the sea or make 
 the sun to stand or go back, or brought manna from 
 heaven raining down ? 
 
 XIII. As for our oracles, they are not flattering, no not 
 to please the king, <f>i\cn-7r%€iv, 'to say what king Philip 
 would ; ' nor are they doubtful, as those of the heathen 
 were; but whereas their prophecies come not to pass, ours do 
 certainly come to pass, some one hundred, some three 
 hundred, some a thousand years after, as the enlarging 
 of Japhet's tents, Gen. ix. 27. 
 
 And these reasons prove the truth of our religion jointly 
 with the Jews' ; so far as they held with us and did not 
 depart from us. 
 
 § 2. Of our religion as different from the Jews'. 
 Now follow proper reasons for the truth of Christianity. 
 
 First, for the credit of the gospel. 
 
 The witnesses thereof were the evangelists and apostles. 
 Now in every witness we note two things, skill, and honesty ; 
 both which were in them ; 
 
 1 . for skill ; — they write not by hear-saj' or report, but as 
 St. John saith, 1 John i. 1, "that which we have seen and 
 handled/' and none durst ever write against them in their 
 own times nor since ; 
 
be truly founded on God's word. 
 
 53 
 
 2. for honesty; — it had been folly in them to lie for CHAP, 
 nought ; as Tacitus h saith, they testify best quibus nullum est — — — 
 mendacii preemium, 'who get no benefit by telling a lie/ and 
 we know they had nothing for their labour, yea they lost 
 their own lives for it. 
 
 Secondly, for the story, 1. of the birth of Christ. 
 
 a. Sibylla 0 almost setteth down every action and circum- 
 stance ; and by this many have been turned to Christianity, 
 as Marcellinus and Secundanus. 
 
 /3. And for this cause both A r espasian and Augustus would 
 have destroyed all the Jews, but especially the tribe of 
 Judah. 
 
 y. And Rhodigin d and Volateran leave us this of credit, that 
 there was an altar in Egypt that was dedicated virgini pari- 
 turce, ' to the virgin bringing forth a child like as that same 
 templum pacis, ' the temple of peace,' should stand, donee 
 virgo peperit, ' until a virgin brought forth a child.' 
 
 8. So doth also Postellus shew that there was another 
 altar intitled ara primogenito Dei, ' an altar to the first born 
 son of God.' 
 
 e. Also Augustus e understanding by the wise men that 
 both he and all the people should worship one that was born, 
 woidd not be called dominus orbis terrarum, ' the lord of 
 the whole world,' as he was before, but gave up that title. 
 
 f. Also for that in the day of His birth there appeared three 
 suns ; but especially that of the star, whereof Pliny f , lib. ii. 
 cap. 25. witnesseth, calling it stella crinita sine crine, i. e. 
 a comet ; but it was a plain star ; of which many meditating 
 have turned to the truth, as Chseremon among the stoics, 
 and Challadius among the platonists, who thereupon went to 
 Jewry and became Jews. 
 
 a. The ancient Egyptians, when they write vitam ceter- 
 nam, 'everlasting life,' they write the sign of the cross, 
 wherein howsoever they were directed, the mark was like 
 
 2. Of the death of Christ. 
 
 b [Hist., lib. iv. cap. 81. J 
 c [Praesert., lib. viii. p. (il, sqq.] 
 [Lcct. antiq., lib. ix. cap. 1!>. col. 
 478.] 
 
 c [vid. Sueton. Vit. Octav., lib. ii. cap. 
 53. vol. i. p. 178.] 
 ' [vol. i. p. 179.] 
 
54 
 
 Whether our religion 
 
 PART and agreeable to the action of Christ's death upon the cross 
 — to purchase for us everlasting life. 
 
 /3. The universal eclipse and earthquake which was at that 
 time that He died; for by no natural causes can all the earth 
 move, but it must have something to stay upon, confessed 
 by Pliny B , lib. ii. cap. 25. Phlegon Trallianus' Chronicle* 1 . 
 Neither is it by nature that the sun should be eclipsed the 
 fourteenth day of the moon, when the moon was just at full, 
 quite against the rules of astronomy. 
 
 7. In the reign of Tiberius the falling of the oracles; as 
 Plutarch ' writeth, " there came a sound to the mariners that 
 great Pan was dead;" which great Pan who it was, all the 
 wise men could not tell; and Nicephorus k reporteth that the 
 oracle at Delphos said it was irals e/3patos, puer hebrceus, 
 ' an hebrew child. 5 
 
 B. Ambrose, Justin Martyr 1 , and Tertullian m , as Eusebius 11 
 saith, testify that Pilate himself did witness in a letter to the 
 emperor Tiberius all these things of Christ Himself, His 
 life, death, &c. 
 
 Thus much for the credit of the gospel, and the story of 
 His life and death. 
 
 Thirdly, for the progress of Christianity. 
 
 The greatest arguments for the proof of Christianity are 
 drawn from the proceeding and going forward of Christianity, 
 contrary to man's reason ; for, 
 
 1. Whereas reason will have apt instruments to every 
 action, and the matter well disposed to work upon ; 
 
 a. there was no instrument more unapt than the twelve 
 apostles, neither noble men nor learned, but poor simple 
 souls ; 
 
 j3. so the matter also to work upon, which was the world, 
 was altogether unprepared ; for we see both Jew and gentile 
 hated the poor servants of Christ, the apostles ; Ulpian the 
 chief lawyer, Galen the chief physician, Porphyry the chief 
 aristotelian, and Plotinus the chief platonist, were utterly 
 against them ; so was Libanius and Lucian, the chief scholars; 
 
 e [ibid.] 1 [Apol. i. § 48.] 
 
 b [Euseb. Chron., p. 77.] ra [Apol. cap. xxi. p. 20 D.] 
 
 ' [De orac. defect., vol. vii. p. 651.] n [H. E., lib. ii. cap. 2. p. 47.] 
 k [lib. i. cap. 1 7. vol. i. p. 83 1!.] 
 
be truly founded on God's word. 
 
 55 
 
 J ulian forbad 0 schools of religion, and the liberal arts, and CHAP. 
 
 made false dialogues between Christ and Peter to induce : — 
 
 youth to the hatred of Christianity; also they prepared for 
 them and put them to great torments, insomuch that four 
 thousand christians have been executed at once. — And though 
 the instrument were so mean and so weak, and the matter so 
 froward and stubborn to work on, yet we see how Christianity 
 hath prevailed ; which is a great proof of the truth of it. 
 
 2. The precepts of this religion are not as those of the 
 Turk, whereof we heard before ; but here instead of revenge* 
 " love your enemies :" instead of lust, " look not on a woman 
 to lust after her •" instead of covetousness, " be ready to part 
 with and leave all ;" yea, it doth not allow us the least thought 
 to use at our pleasure, non concupisces, ' thou shalt not covet/ 
 
 3. The promises of our religion are not worldly pleasures, 
 as other religions do promise, but contrary ; " they shall 
 whip and scourge you ; they shall bind and lead you whither 
 you would not;" tollat quisque crucem, relinquat omnia, 'let 
 each man take up his cross and leave all." So that as one 
 said, This is not (according to man's reason) to say, sequere 
 me, ' follow me ;' but rather, mane post me, ' tarry after 
 me ;' and rather terrifying than inducing. And thus there- 
 fore in this new regeneration there is a resemblance of the 
 first creation; for as there was all things of nothing, so here 
 all things contrary to reason ; and nothing is set to confound 
 something, that we may see it to be the finger of God. 
 
 4. At the Turk's beginning there was in all the world 
 idleness, palpable ignorance, and very few learned men, and 
 so the more easily drawn to follow him; but when Christ 
 began, and in the times presently after, the world was full 
 of wise and learned men, as Paulinus, Clemens, Ambrose, 
 Origen, Austin, &c. that were to be converted by simple men, 
 that God might shew the power of His might above all. 
 
 5. The conversions also to Christianity prove the truth of 
 it. Paul before he was converted was a wise and learned 
 man, in great reputation and in way of preferment, and 
 especially then when he had received the greatest authority 
 
 " [Socr. H. E., lib. iii. cap. 12. p. 187.] 
 
5G 
 
 Whether our religion 
 
 PART and was made most strong against Christ; in so much as 
 
 *• Porphyry saith, it was pity such a man should be bestowed 
 
 upon our religion ; and yet then he was turned clean another 
 way against that he was before, and was glad to tread many 
 a hard step. So was Origen v , Ammouius' scholar, a magician, 
 content to be a poor catechist in Alexandria, every day in 
 fear of death, when he might have been with his fellow 
 Plotinus in great authority and favour, if it had not been for 
 Christianity. 
 
 6. Their conversions were not only strange, but likewise 
 also there were never such true conversions as of those which 
 were converted to Christianity; no such sound repentance, 
 no such true justice and fortitude, no such constancy in 
 affliction, yea even to death, nor any such willingness to en- 
 dure it, insomuch that it was a proverb amongst those that 
 lived in those days, soli christiani mortis contemplores, 
 ' christians only are willing to die ;' which appeared well 
 in the woman that ran to the fke, her child in her arms, lest 
 the christians should be burned before she could get to them 
 to be burned with them. 
 
 7. The miserable end of the persecutors of the christians, 
 (Herod eaten with lice, Judas hanged himself, and all the 
 emperors came to miserable ends,) saving Libanius that went 
 to Basil and became a christian : whereupon Tertullian writ- 
 ing to Scapula q saith, si nobis non parcis, tibi parce ; si non 
 tibi, Carthagini, 'if you will not forbear cruelty toward us, 
 forbear it towards yourself; if not towards yourself, forbear it 
 towards Carthage/ 
 
 8. The devil's testimony against himself ; all the art 
 magic that ever they had could never call up Christ ; 
 Plotinus and Apollonius r , and divers heathen that raised up 
 the image of Jupiter and other heathen gods, did assay to 
 bring up likewise the image of Christ, but could not effect 
 it; He is not subject to that power; nay, Julian s could not 
 raise up the devil in that place where Babylas the martyr 
 was burned at Antioch. 
 
 P [Euseb. H. E., lib. vi. cap. 2, sq. lib. i. cap. 5. p. 170.] 
 
 p. 257, sqq.] 5 [Socr. H. E., lib. iii. cap. 18. p. 
 
 i [Ad fin. p. 71 D.] 194.] 
 r [vid. Philostr. Vit. Apollon. Tyan., 
 
be truly founded on God's ivord. 
 
 57 
 
 9. This religion of ours is that which feareth not the face CHAP. 
 
 of man, but Christ must be confessed and professed before : — 
 
 all men and at all times ; nay, it is not afraid of Styx nor all 
 the stygian lakes of hell, but hell itself quaketh and trem- 
 bleth thereat. 
 
 And therefore this is the supernatural, true, and the only 
 true religion. 
 
 § 3. Of our religion as different from the Papists'. 
 
 Now in the way of Christianity there is yet no difference 
 between the papists and us ; let us therefore see wherein 
 they and we differ. 
 
 Because they build themselves on the word of God, and so 
 do we, but of a diverse meaning ; we must look therefore for 
 a right way to the interpretation of the word. 
 
 The question between us is of the means of interpretation. 
 
 And this is the main question between them and us, Who 
 have the true means to interpret ? 
 
 They have the Fathers, Councils, the Church and the Pope. 
 We have not so. But as it is 2 Pet. i. 20, the scripture is 
 of no private interpretation ; so to make it plain what we 
 hold, we will first lay down these three grounds ; — 
 
 1. That as to the eunuch, Acts viii. 31, so much more 
 to us there is need of an interpreter. 
 
 2. That there is a certain and infallible interpretation ; 
 else if we were always uncertain, how should we build on the 
 rock? 
 
 3. As we must take heed of private interpretation, not to 
 distort the scriptures ; as Hilary saith, non afferre sensum ad 
 scripturas, sed referre, 1 not to devise a sense for scripture 
 but to give it its proper sense/ so must we, as 1 Cor. 
 xii. 10, hold, that God hath given the gift of interpretation, 
 which gift is not given to any but those which are in the 
 church, 1 Cor. ii. 10 — 14, and of those not to the common 
 sort of every private man, but to the learned. And seeing it 
 is, 1 Cor. xii. 11, singulis prout vult, f to each man as God 
 pleaseth/ it is not to be restrained to some one bishop, as 
 
58 
 
 Whether our relit/ion 
 
 part the gross papists do". But Stapleton 1 when he had proved all 
 
 — that he could, yet at last he was fain to confess that God 
 
 doth extraordinarily give this gift to others, as well to Amos 
 a herdsman, as Jeremy a priest, lib. X. cap. 7. But Andra- 
 dius u leaned to the other side, saying that the bishop must 
 approve their gifts. 
 
 Now for the sense of the word. It is well said in law, 
 that apices juris non sunt jus, ' each small quiddity of the 
 law is not the law,' so say we, the letter is not the word 
 of God, but the meaning, and that is it which we seek ; and 
 for the meaning Thomas Aquiuas v saith, 
 
 1. in a matter of faith or manners we must take the 
 literal sense ; 
 
 2. for other things we may make a tropological sense ; 
 
 3. there is but one true sense of one place ; 
 
 4. that is it which the construction will give, if there 
 follow no absurdity. 
 
 Now for the examination of the sense, because we must 
 never look to stop their mouths, but they will still wrangle, 
 we must therefore bring them to one of these ; 
 
 1. to that, Tit. hi. 11, "being condemned of himself;" to 
 drive them to condemn themselves in their own heart ; 
 
 2. because the devil so blindeth some that they will not 
 understand, therefore the second thing we must drive them 
 to is that of the 2 Tim. iii. 9, that their avoia be eK&ijkos, 
 their 'madness' be 'manifest.' 
 
 Of our means of interpretation. 
 
 The means for interpretation as we allege them, are six. 
 
 1. The first, wherein they and we agree, is prayer x ; so saith 
 Augustine, oratio postulat, lectio inquirit, meditatio invenit, 
 contemplatio dirigit, ' prayer requesteth, reading searcheth, 
 meditation findeth, contemplation directs.' 
 
 The second, third, and fourth y , are for the phrase of speech, 
 viz. 
 
 2. Conference of places, Augustine De doctr. christ. lib. ii. 
 
 * [Princip. fid. demonstr. method., Quodl. vii. artt. 14, 15. Gal. cap. iv. 
 
 lib. x. cap. 7. p. 374, sqq.] lect. 7.] 
 
 " [Defens. Trident, fid., lib. ii. pas- 1 [Stapleton, lib. x. cap. 10. p. 381. 
 
 sim, e. g. p. 246'.] lib. xi. cap. 9. p. 418.] 
 
 v [Summ. fid. Pars i. qu. 1. art. 10. * [ibid. pp. 418—43".] 
 
be truly founded on God's word. 
 
 59 
 
 cap. 8 Z ; the less plain must be referred to the more plain; CHAP. 
 Acts xvii. 11, 1.2, "they searched the scriptures daily, whe- V- 
 ther those things were so ; therefore many of them believed." 
 
 3. Tnspectio fontium, ' to look to the original,' as, for the 
 New testament, the greek text; for the Old, the hebrew; 
 Augustine De doctr. christ. lib. ii. capp. 10 — 14 a . 
 
 4. The acquaintance with the manner of dialect, that we 
 may know the Holy Ghost's tongue, Heb. v. ult., having our 
 " senses exercised to discern." 
 
 The two last are for the word ; the two following for the 
 whole sentence and chapters. 
 
 5. That which they call oculus ad scopum, ' the eye intent 
 to the scope/ 1 Tim. vi. 20, "avoiding profane and vain 
 babblings, and oppositions of science falsely so called ;" 
 mark the end of the writer; for so saith Hilary, ex causis 
 dicendi doctorum Itabemus intelKyentiam, ' by finding the cause 
 why a thing is spoken, we attain the understanding of that 
 which learned men spake/ 
 
 6. To look to antecedentia and consequentia, with every 
 circumstance. 
 
 And for these means we must note, that they are to be 
 referred diversly to divers things, some to one and some to 
 another, and not all to everything. And therefore Stapleton 
 in reproving these means committed a double error; first, 
 because he saw that some one of these was not necessary to 
 some one thing, he thence concluded that it was not neces- 
 sary at all ; and secondly, because he saw that to something 
 none of these severally could serve, he thereupon concluded 
 that they Avere not at all sufficient. 
 
 Of the pajnsts' means of interpretation. 
 Now the papists' means are these ; beside prayer, wherein 
 they agree with us, they set down these means also ; — 
 The fathers ; the councils ; the pope ; and the church. 
 They say all these are true means of interpretation. 
 We say, No ; for 
 
 1. For the fathers and the councils we say, if there be 
 doubt in the scriptures, there is much more in the exposition. 
 
 '• [vol. iii. col. 23.] * [ibid. col. 21-, sqq.] 
 
60 
 
 Whether our religion 
 
 PART 2. For the pope and the church, we must first see whether 
 — - — - the pope stand in the truth or no ; and whether their church 
 be the true church or no ; and so looking well into their 
 means we shall find that they are so far commendable as 
 they use ours, and no farther. 
 
 1. Of the fathers. 
 
 For the fathers; they say their exposition is true; now 
 that must needs be meant when they agree all in one, or 
 else which of them shall we believe ? But we shall not find 
 one place of a hundred which they all expound alike, so 
 that few of their expositions should be received. And as 
 Basil saith of Dionysius b , Epist. ix., that they wrote many 
 things ar/wvLGTLicm, disputationis gratia, ' by way of dispute/ 
 not BoyfiaTiKaf, definitive, ' according to their own judgment.' 
 And Augustine being oppressed with authorities of the 
 fathers saith, he regardeth not quis, sed quid. And Paul 
 saith, Gal. i. 8, " if an angel from heaven teach any other 
 doctrine let him be accursed." And the papists themselves 
 refuse the most, yea almost all of the fathers, expounding 
 this, tu es Petrus, ' thou art Peter/ de fide, non de persona, 
 'of his faith, not of his person.' So in the division of the 
 commandments, they take against all but Augustine 0 . 
 
 2. Of the councils. 
 
 For the councils ; they have two parts ; 
 
 1. The action; and therein there is such error that they 
 are fain to lay all upon the canon, saying it makes no matter 
 how the premises be, so the conclusion be good. 
 
 2. The canon; and thereof we see some plain opposite one 
 to another ; as in the two general allowed councils, the one 
 of Constance d , the other of Basil e ; whereof the one setteth 
 down that the councils could err, and so also the pope, and 
 
 b [vol. iii. p. 90.] e [vol. xxix. col. 1, sqq. See also 
 c [Quaestt. in Exod., lib. ii. qu. 71. Patricius, " History of the Councils of 
 vol. iii. part i. col. 413. Serm. cel. ad Basle, Florence," &c., and Turrecre- 
 fin. vol. v. col. 1033. Serm. ix. de dec. mata's speech at the Council of Flo- 
 chord., vol. v. col. 52. Cont. Faust., lib. rence, Harduin's Councils, vol. ix. coll. 
 xv. cap. 4. vol. viii. coll. 274, 278.] 1081, sqq. and 1235, sqq.] 
 A [vol. xxvii. col. 519, sqq.] 
 
be truly founded on God's loord. 
 
 61 
 
 that the council was above the pope, the other affirrueth c n A P. 
 
 quite the contrary. — — 
 
 3. Of the pope. 
 
 For the pope ; Damasus a pope, as Hierome saith, sub- 
 scribed to heresy j Liberius f an enemy to arians, subscribed 
 after to that heresy ; Honorius g was condemned in the sixth 
 general council of Constance in seven canons and seven 
 actions, propter subversionem fidei, ' for subverting the faith/ 
 
 4. Of the church. 
 
 For the church ; all the East, which is half, do not hold 
 their supremacy. And if we should follow their bishops, 
 many of them have been arians, so that here is both ambi- 
 guity and peril. And so Basil h , cap. xxvii. De Spiritu Sancto, 
 saith, that mersio in baptismo, ' dipping in baptism/ was 
 at first but una, 'one/ and then trina, 'triple/ and then 
 una, ' one' again; so in one of these must needs be error. — 
 So that all these grounds are every one severally proved to be 
 false. 
 
 Now to prove them false jointly, lest we fall into Staple- 
 ton's fault'; they all failed in this, the ministering of the 
 Lord's supper to infants, whereas Paul saith we must ex- 
 amine ourselves, &c, which infants cannot do. 
 
 And so both jointly and severally their grounds are false, 
 and ours are the only true means of interpretation. — And if 
 they will do as Stapleton doth, who maketh the interpreta- 
 tion personal, they fall into that extremity that he doth, 
 saying, that the interpretation of an unlearned bishop is 
 better than the interpretation of any other learned man; 
 which, as the rest of their religion, is a most miserable, de- 
 testable error. 
 
 And thus much for the Preface. 
 
 f [Lib. de Vir. illustr. cap. 97. col. » [Harduin, vol. iii. col. 1422.] 
 918. in opp. S. Hieron. ed. Vallars. ad '' [vol. iii. p. 55.] 
 caic. vol. ii.] 1 [vid. p. 57. sup.] 
 
PART IT. 
 
 OF THE LAW OF GOD. 
 
 Now religion hath two parts, the Law, and the Gospel. 
 
 The romanists pervert this order, teaching the gospel 
 hefore the Law; Hosius k , Canisius 1 , and the last Tridentine 
 council" 1 . — But that is an unnatural order, for the Law and 
 the gospel are two covenants; — 
 
 a. the one made between God and Adam, on God's part 
 to perform him paradise, on Adam's part to perform obedi- 
 ence ; but Adam having strength to do this, and abusing the 
 same, incurred the forfeiture of this covenant, which was the 
 danger of hell and the penalty of death ; 
 
 /3. when this covenant was broken a new was made, that 
 Christ to God should make perfection, to us should restore 
 that we had lost ; and on our side, that we should perform 
 perfect obedience, but by Christ ; and this is the covenant of 
 faith. 
 
 And this course of teaching by humiliation, is usual, that 
 by the Law we might see what we are. 
 
 a. This course God Himself useth, first to Adam, ubi es ? 
 there was the Law ; after that, semen mulieris, there was the 
 gospel ; 
 
 /3. after the flood, God taught Abraham the Law first, 
 Gen. xvii. 1, ambula mecum et esto integer, 'walk with me 
 and be perfect/ afterwards the gospel, Gen. xxii. 18, "in 
 thy seed," &c. ; 
 
 7. Moses in Deuteronomy; first the Law, then the gospel; 
 
 S. Esay, in his first thirty-nine chapters the Law, after- 
 ward the gospel ; 
 
 e. Paul to the Romans (which epistle is called the sum 
 of religion) from i. 18. to vii. 15. the Law, afterwards the 
 gospel ; 
 
 £ the form of instruction Heb. vi. 1. is thus ; repentance 
 by the Law, faith by the gospel. 
 
 k [vol. i. cf. p. 313. cum prsecedd. et m [Catechism. Concil. Trident. " Pars 
 
 sqq.] 3 tia De Dei prneceptis in Decalogo 
 
 1 [Opus Catechist. Cf. cap. iii. q. 5. contends."] 
 p. 74. cum prsecedd. ct sqq.] 
 
Of God's law in general. 
 
 63 
 
 CHAPTER I. 
 
 OF GOD S LAW IN GENERAi. 
 
 § 1 . What is contained in God's law. 
 
 In God's law as in every good law are, 
 the word, this ; 
 the manner, thus ; 
 
 the reward to the good and punishment to the evil. 
 
 I. The action consisteth of these two, 
 
 not doing evil, | ^ breach }m£ ^ J commission, 
 doing of good, ) I omission. 
 
 For doing good thei'e are these three, Tit. ii. 12, 
 
 1. pie, 'piously' toward God; 
 
 2. sobrie, 'soberly' toward ourselves; 
 
 3. juste, 'justly' to our neighbours; 
 
 Augustine hath three rules for these three ; 
 
 For the first, deterius subjiciatur meliori ; quod commune 
 habes cum angelis, hoc subde Deo, ' let the worse part be sub- 
 ject to the better ; that which thou hast in thee as have the 
 angels, make it subject to God.' 
 
 For the second, quod commune habes cum brutis, hoc 
 subde rationi, 'that which in thee is like to that in brute 
 beasts, make it subject to reason.' 
 
 For the third, fac quod vis pali, 'do as thou wouldest be 
 done unto.' 
 
 The corruption of these is the transgression of the law ; 
 when we come to this, 
 
 1. as Satan said to Eve, dii eritis, 'ye shall be gods, be 
 not subjects ;' 
 
 2. quod libet, licet, 'what it pleaseth any to do, that is 
 lawful to be done;' as they did videre et nubere, 'see and 
 marry/ no restraint of lust by reason ; 
 
 3. that of Machiavel, quod poles fac, ' do all thou canst.' 
 
G4 
 
 Of God's law in general. 
 
 PART II. Next the action followetk the manner, Thus. And to 
 II 
 
 '- — this is required that we do, 
 
 1. toti, apply all our strength and power, as Gen. xxxi. 6, 
 Jacob to Laban; 
 
 2. totum, all that is commanded; Gen. vii. 5, Noah in 
 the ark; 
 
 3. semper, always, as Job all his life. 
 
 III. For the reward and punishment, we cannot escape 
 both ; aut faciendum, aut patiendum, ' either we must do our 
 duty, or suffer for neglect thereof.'' 
 The reward is to the good, 
 
 In temporal things, Gen. xxxix. 3, Joseph's master 
 
 for his sake. 
 In eternal things, Gen. v. 24, Enoch. 
 The punishment to the wicked, 
 
 In temporal things, as Adam and Joseph's brethren. 
 In eternal things, as 1 Pet. hi. 19, the spirits now in 
 prison. 
 
 § 2. Of the law written in men's hearts. 
 
 Obj. But why may we not live now without the law as 
 well since Moses as before ? 
 
 Ans. They lived not without law, but they had a law, 
 Rom. ii. 14, even effective, in the hearts, a thing equivalent 
 to the law; and thereby they could accuse and excuse 
 themselves, even by the witness of their own consciences, 
 the effect of the law being imprinted in the hearts of all 
 men by nature. 
 
 The Jews had the law in their hearts. 
 
 First for the Jews, to prove that they had the effect of 
 every commandment in them before the Law. 
 
 1. Gen. xxv. 2, "put away the strange gods." 
 
 2. Gen. xxxi. 34, idols. Gen. xxxv. 4, ear-rings. 
 
 3. Gen. xxiv. 3, " swear by the Lord of heaven." 
 
 4. Gen. ii. 3. and Exod. xvi. 23, rest of the sabbath. 
 
 5. Gen. xxvii. 41, " days of mourning for my father." 
 
 6. Gen. iv. 9, Cain hideth his killing of Abel. 
 
Of God's lata in general. 
 
 05 
 
 7. Gen. xxxviii. 24, the whore Tamar to be burnt, and chap. 
 
 xxxiv. 31, "should he deal with our sister as with h 
 
 an harlot ? " 
 
 8. Gen. xliv. 7, " God forbid we should steal." 
 
 9. Gen. xxxviii. 20, Judah kept promise, not lying or de- 
 
 ceiving by untruths. 
 
 10. Gen. xii. 17, and Gen. xx. 3, Pharaoh, and Abirae- 
 lech ; it was sin to look on a woman with lust after 
 her. 
 
 Also the gentiles had both the ten commandments ; 
 
 Secondly, not only the Jews but the gentiles also had the 
 same law by nature in their hearts; though some of the 
 commandments more manifestly than other some. 
 
 Manifestly six, namely the third, fifth, sixth, seventh, 
 eighth, and ninth. 
 
 Somewhat obscurely four, the first, second, fourth, and 
 tenth. 
 
 For the most manifest commandments ; 
 
 The third was a law of the Egyptians, as Diodorus Siculus 11 
 saith, fir) 6/jLvve, 'swear not/ nisi morieris, 'unless you will 
 die.' 
 
 The fifth; Homer 0 saith of one that had a misfortune, it 
 was quia parentes non honoravit, 'because he honoured not 
 his parents.' 
 
 The sixth is a rule even in nature, homicida quod fecit 
 expectet, 'let the homicide expect that which he hath done 
 to another.' 
 
 The seventh, Stephanus 1 ' out of Nicostratus, fuge nomen 
 mcechi si mortem fvgies, 'fly the name of an adulterer if 
 thou wilt avoid death/ 
 
 The eighth, Demosthenes q against Timocrates repeateth it 
 as Solon's law in the very words, 'thou shalt not steal.' 
 
 The ninth, in the twelve tables, Tarpeio saxo dejiciatur, 
 'cast him down from a high rock 1 .' 
 
 For those they had somewhat obscurely ; 
 
 n [vid. lib. i. cap. 77. vol. i. p. 87.] is not found.] 
 
 • [The reference is to II. P. 302, but i [vol. i. p. 732 sqq.] 
 the passage is misunderstood.] r [Leew. De jur. civ. Rom., p. 284'. 
 
 p [In Stephanus's " Comic. Or. (i. e. Aul. Gell., lib. xx. cap. 1. fin. p. 291.] 
 Nicostr. all.) sententiie," this passage 
 
 F 
 
66 
 
 Of God's laiv in general. 
 
 PART For the first, Pythagoras said, " If a man come and say, I am 
 — — — God, let him create another world, and we will believe him." 
 
 For the second, they agreed that every god should be 
 worshipped as he himself thought good ; and this is the 
 very foundation of the second commandment. 
 
 For the fourth, little can be found, but sufficient for their 
 condemnation; they knew s that numerus septenarius est Deo 
 gratissimus, ' the number of seven was most pleasing to God 
 and it was numerus quietis, ' the number of rest and thence 
 they might have gathered that God would have His rest 
 that day. And so the seventh day after birth, they kept 
 natalitia, ' the feast of their nativity and the seventh day 
 after death, their funeral feasts or exequies. 
 
 The tenth, their laws never touched; yet the scope of 
 them was to linQv^dv, non concupiscere, 'not to covet 
 and Menander saith that they should not covet so much as 
 a button. 
 
 And the three rides above given. 
 
 Now to prove that the gentiles had also the grounds of 
 the three former rules. 
 
 The action, Tliis. 
 
 On Delphos' door 1 were written all the three rules. 
 
 1. et. signifying that if any man would ask counsel of the 
 oracle, they should do whatsoever the god commanded 
 them ; and this is subde Deo. 
 
 2. <yvwdi aeavrbv, 'know thyself ' to be better than a 
 beast ; subde brutum rationi. 
 
 3. ftrjSev alpelv, no covetousness ; and this is justice, fac 
 quod vis pati, ' do as thou wouldst be done to;' which sen- 
 tence Severus the emperor used to malefactors in every 
 punishment, and caused it to be graven upon his plate. 
 
 The manner, Thus. 
 
 1 . toti, r) o A.o? r) p,i) o\(os, ' either fully with all thy 
 strength, or not at all.' 
 
 2. totum,- they set a mark upon Csesar", and Euripides", 
 
 s [See Beyerlinek's Magnum Thea- u [Cic. De off., lib. iii. cap. 21. vol. 
 
 tram, art Numerus septenarius.] iii. p. 280; Suet. Vit. Jul. Caes., cap. 
 
 ' [Plutarch, 7T6/>1 tou EI iu AeAcpots, 30. vol. i. p. 44.] 
 
 vol. vii. p. 512.] 1 [Phceniss., lin. 538.] 
 
Of God's law in general. 
 
 67 
 
 which broke justice regni gratia, ' to get a kingdom;' CHAP. 
 
 and Plutarch y compareth our duties to a fish which eaten h — 
 
 sparingly hurteth, but being eaten up all it is medicinable. 
 
 3. toto tempore, 'continually/ for they compared their 
 good man to a tetragonismus, all sides alike, as a dye ; no 
 cameleon or unconstant. 
 
 Reward and punishment. 
 
 They say God hath a sheet of parchment 2 made of the 
 skin of the goat that nourished him, wherein he noteth all 
 men's deeds, rewarding to the good, tres gratias, 'three 
 graces' in this life, and campos elysios, ' the elysian fields' in 
 the life to come ; and to the evil, three erynnyes in this life, 
 and Styges, Tartarus, Cocytus, answerable to Tophet, or 
 Gehenna, in the life to come. 
 
 And so the Jews before the Law, and the gentiles both 
 before and since, having both the effect of the law and the 
 grounds of the rules, are, as Paid saith, Rom. i. 20, inexcusable. 
 
 § 3. Questions hereupon. 
 
 Object. But if the law were in their hearts before, to 
 what end should it be written ? 
 
 Answ. Adam's fall broke it in pieces, and afterwards it 
 grew dimmer and dimmer daily, and the shards smaller, so that 
 they could hardly be put together; and therefore, lest that 
 which was in the heart should be clean put out, it was neces- 
 sary it should be written. 
 
 Quest. How grew the law darker and darker? 
 
 Answ. 1. Men did what they could to put it out ; for 
 when they communed with their own hearts, there was 
 straight an accuser ; so that they durst not look into them- 
 selves, but as Augustine saith, facti sunt fugitivi a cordibus 
 mis, 'they became fugitives from their own hearts;' and 
 therefore it was necessary they should have the law before 
 their eyes, that so it might be brought to their hearts, unde 
 fugerunt, 'whence they fled.' 
 
 2. There came a super seminator, who sowed after the good 
 seed was sown ; the devil put false principles into their 
 
 » [Athen., lib. viii. cap. 3. p. 337.] Cent. iv. pr. 11.] 
 7 [1'arcem. Gr. eel. Gaisford. Zcnob. 
 
68 
 
 Of Moses' law in particular. 
 
 PART heart, and choked up the true; as, dii eritis ; bonum est quod 
 
 '- prodest, ' ye shall be gods; that is good for you which makes 
 
 for your benefit/ and such like. 
 
 Quest. But is any man able to fulfil the law ? 
 Answ. Paul sheweth from Rom. i. 18. to chap. vii. 13, 
 both Jew and gentile to come short herein, as that the very 
 
 best, even the regenerate, faileth in the manner ; he doth it 
 not totus, with all his strength and power; for there is a 
 law in his members that rebelleth against God's law. 
 
 Object. But how is God just, to command a thing impos- 
 
 Answ. 1. Though the matter be never so crooked to work 
 upon, yet the rule must needs be straight. 
 
 2. Seeing God is perfect, His law must needs be perfect 
 also. 
 
 Quest. But why then were not we made able to do that 
 which God commandeth ? 
 
 Ansio. Adam was made able ; but he was like an evil 
 servant, receiving money of his master to do his business, 
 which he maketh away; or else he is made drunken there- 
 withal, so that he cannot do his master's work. 
 
 But to come in particular to Moses' law. 
 
 And first, of the Preparation, which hath his ground, 
 Exod. xix., and standeth upon three heads. 
 
 The first beginneth, v. 4 ; where by a commendation of 
 God's benefits Moses maketh us willing to hear. We are in 
 God's hands as the pot in the hands of the potter to be used 
 at his pleasure, and therefore if He allure us Who might 
 command us, we ought in all humility to attend. Moses 
 telleth them v. 4, — 
 
 "You have seen what I did to the Egyptians;" which 
 argument ought to be of no less force with us, for we have 
 also been delivered from the spiritual Egypt, from the devil 
 and sin, as also from death, and judgments due for sin. 
 
 sible ? 
 
 CHAPTER II. 
 
 OF MOSES' LAW IN PARTICULAR. 
 
 § 1 . Of the preparation. 
 
Of Moses' laio in particular. 
 
 69 
 
 "And how I carried you upon eagles' wings." — There be chap. 
 wings of God ; '- — 
 
 a. His providence, whereby He being infinite and eter- 
 nal hath respect unto the meanest things upon earth, 
 Ps. cxiii. 5, 6, "Who dwelleth on high, who hura- 
 bleth himself to behold the things that are in heaven 
 and in the earth even our hairs are numbered, Mat. 
 x. 30; 
 
 ft. His special love, from whence flow the peculiar graces 
 of election, redemption, justification, sanctification, the 
 ministry of the word, but above all, the good things of 
 the life to come, which are such which the eye hath not 
 seen, 1 Cor. ii. 9. 
 
 The second part of the preparation is to make us apt, as 
 the other was to make us willing; and this beginneth at 
 v. 7. unto v. 12 ; — 
 
 "Sanctify the people;" for if a clean thing be received 
 into an unclean it will be polluted. 
 
 The time of preparation is there set down, two days. This 
 sanctification was to them in ceremony, and such things as 
 were figures unto them are examples to us, 1 Cor. x. 11, and 
 every ceremony hath his equity. And the equity of this 
 ceremony is this, that some due preparation is necessary to 
 the service of God. 
 
 a. Ver. 10 ; " let them wash their clothes," saith God by 
 Moses. Garments in the Old testament were either vesti- 
 menta, or stolee, inward or outward ; and those garments 
 became stained by two means, by touching him that had an 
 issue, or if a man had an issue within himself. Answerable 
 to the first is the pollution which we receive by evil example ; 
 to the second, that which we have by natural corruption. 
 In respect of both these there is need of washing, for no 
 unclean thing was permitted to enter into the temple, as in 
 the New Jerusalem, Rev. xxi. 27. The means to cleanse us 
 is the baptism of the Spirit, wherewith we must labour daily 
 to be cleansed, expressing the virtue thereof in the practice 
 of mortification and new obedience. 
 
 /3. The last part of their sanctification Moses may seem to 
 add of himself, v. 15, " come not at your wives." The equity 
 
70 
 
 Of Moses' law in particular. 
 
 of this ceremony is, that even lawful things, when they 
 hinder God's service, must not be used. 
 
 The third point of their preparation is mentioned v. 12, 
 and repeated again v. 21, that the people should not pass 
 their bounds ; the morality whereof is this, that we pass not 
 the marks that God hath set in knowing His will, but content 
 ourselves with the knowledge of such things as are necessary 
 to be known. We must know that hidden things belong to 
 God, revealed to man, Deut. xxix. 29 ; we must not desire to 
 be overwise, Rom. xii. 3; nor eat too much honey, Prov. xxv. 
 27; nor doat about questions whereof cometh nothing but 
 strife of words, 1 Tim vi. 4 ; for as Augustine saith, qui in- 
 venta veritate ulterius qucerit, nihil quarit prater mendacium, 
 ' he who finding the truth, seeketh further, he seeketh for 
 nothing but a lie.' 
 
 The fourth part of their preparation is taken from the 
 circumstance of the manner of delivering the Law, begin- 
 ning at the 16th verse, expressed also Heb. xii. ; which was by 
 dark clouds, thunder, fire, trembling of the mount, &c, to 
 stir them up to reverence, both in attention and practice. 
 
 This argument should move us also, for if the delivery of 
 the Law was so terrible, what shall the requiry be ? 
 
 a. It was delivered by angels, but God Himself shall re- 
 quire it. 
 
 /3. It was delivered in clouds, it shall be required in dark- 
 ness and terror, Amos v. 18, 19 ; Joel ii. 10. 
 
 y. For the thunder in the delivery, there shall be a fearful 
 noise at the dissolution of all things in the requiry; 2 Pet. 
 iii. 10, " the heavens shall pass away with a great noise." 
 
 8. For the earthquake, it shall not be of one mountain 
 alone, but of the whole world; Heb. xii. 26, "yet once more 
 I shake not the earth only, but also heaven." 
 
 e. For the sound of the trumpet, there shall be such a 
 sound as shall raise up the dead, John v. 25, "the dead 
 shall hear the voice of the Son of God ; and they that hear 
 shall live." 
 
 f. And as the giving of the Law made the people and 
 Moses to quake, so the requiry shall make the elect to be 
 
Of Moses' law in particular. 
 
 71 
 
 afraid, 1 Pet. iii. 14, but the wicked to hide themselves in chap. 
 dens and rocks, Rev. vi. 15. — — — 
 And thus much of the Preparation. 
 
 § 2. Of the end of the Law. 
 
 Now of the end of the Law. 
 
 1. It giveth no perfection. 
 
 2. It is our schoolmaster to Christ. 
 
 I. It giveth no perfection, Heb. vii. 11. For though as 
 Solon's law carried the mark of the author's mildness, and 
 the laws of Draco of his cruelty, so likewise God's laws, 
 of His holiness, righteousness, and goodness; yet it brings no 
 perfection, as the gospel doth. To which end consider these 
 circumstances ; 
 
 1. The place where the Law was given was a vast and 
 barren wilderness ; even so all the souls that have been since 
 Adam, none have been added unto God by the Law, Gal. v. 
 3, 4. Ismael must be cast out, and only Isaac, which is 
 born supernaturally, can have the possession, for the inheri- 
 tance is by grace. Again, mount Sinai was such a hill as no 
 man might ascend unto it ; but Sion the hill of grace, must 
 be ascended, Esay ii. 3. 
 
 2. The circumstance of the person by whom the Law was 
 delivered proveth it, for, 
 
 a. if any should have perfection by the Law, then doubtless 
 Moses by whom it was given ; but he transgressed it, 
 Num. xx. 12, and so could not enter into Canaan ; 
 
 /3. again, Moses his miracles were altogether destructive, 
 as the plaguing of Egypt, the drowning of Pharoali, &c. ; 
 but the miracles of grace were lively, as the raising of 
 the dead, healing of the sick, &c. ; 
 
 7. lastly, Moses his face did shine so bright, that no man 
 might behold him but through a veil, which veil did pre- 
 figure Christ, 2 Cor. iii. 7. 
 
 3. The tables Avere broken before they were delivered, 
 which the fathers affirm to signify the frustration of the Law. 
 
 4. The time of the delivery of the Law was when the 
 people were committing high treason against God, worship- 
 ping the golden calf, ergo, unfit to receive the Law, or any 
 perfection thereby. 
 
72 
 
 Of Moses' law in particular. 
 
 5. The blast of the trumpet was terrible at the giving of 
 the Law, but in the beginning of the gospel the angels sang 
 praises unto God. 
 
 II. The Law is our schoolmaster to bring us unto Christ; 
 for by the Law we call ourselves to account ; this shews us 
 our talent, and so brings remedium ignorantioe, ' a remedy 
 for our ignorance;' then, finding our debt so great and sin 
 so strong, we are brought to repentance, and this is remedium 
 superbice, ' a remedy for our pride ; ' then it remaineth, that 
 being not able to discharge this account, we seek for a surety, 
 and this is Christ ; and thus the Law leadeth us to Christ. 
 
 § 3. Of the sum of the Law. 
 
 Now of the sum of the Law. — The Law containeth two 
 things, God's Authority, and Charge. 
 
 Of God's authority. 
 
 I. The authority is the prerogative royal whereby every 
 prince doth all things within his dominion, and it is the 
 common reason of all the commandments. 
 
 This authority of God T^! S Nam f.' . 
 
 j , S His lunsdiction, 
 
 is expressed by • 
 
 '-His excellent acts. 
 1. His Name is nirv, the name of His nature; that rerpa- 
 ypd/j,fj,aTov, ' name of four letters, 5 so much talked and writ 
 of. Some think that of the three letters the first signifieth 
 power, the adjunct of the Father; the second knowledge, 
 the adjunct of the Son ; and the third love, the adjunct of 
 the Holy Ghost; and the doubling of the two letters, the two 
 natures of the second Person. 
 
 This name is derived of irn or n*n, 'to be,' quia Deus 
 est a nullo, per nullum et propter nullum, ' because God hath 
 being from none, subsists by none, hath none for whom He 
 is existent/ Rom. ii. 36. God is absolute of Himself, and 
 therefore hath no commission from any ; but all the princes 
 of the earth have their commission from Him, and ergo they 
 insert this clause into their title, Dei gratia, &c, for all other 
 things depend upon Him, but He upon none, Ps. civ. 
 
Of Moses' law in particular. 
 
 78 
 
 2. His jurisdiction is twofold, 
 
 a. general over every creature, 
 /3. particular over His church. 
 
 Deut, x. 14, 15 ; " Behold, the heaven and the heaven of 
 heavens is the Lord's thy God, the earth also, with all 
 that therein is ; only the Lord had a delight in thy 
 fathers to love them, and He chose their seed after 
 them, even you above all people, as it is this day." 
 
 3. His excellent acts appear, 
 
 first, in that the state of the Israelites was a most 
 
 vile and miserable servitude ; 
 secondly, in that they were strongly delivered, 
 with the destruction of their enemies. 
 And these things belong also unto us, their temporal 
 afflictions and deliverances being but a figure of those 
 from which we are delivered. 
 And thus much of the authority. 
 
 Of God's charge. 
 
 II. Now of the charge ; which is nothing else but the ten 
 commandments. Which we call Moses' law in this respect; 
 because howsoever the Law was at first ordained and given 
 by God Himself in tables of stone, Exod. xxxi. 18, yet when 
 the tables by means of their idolatry were broken, Exod. 
 xxxii. 19, Moses wrote it again, Exod. xxxiv. 28, and from 
 thence it is called Moses' law. 
 
 Division of the commandments. 
 
 For the division of the commandments, it is double ; 
 
 1. from the subject, and so it is divided into two tables, 
 Deut. iv. 13, " He wrote them upon two tables of stone;" 
 
 2. from the object, and so it is divided into the love of 
 God and our neighbour, Matt. xxii. 37 ; and therefore Paul 
 calleth love, the subject of the law, 1 Tim. i. 5, Rom. xiii. 8 ; 
 for the true love of our neighbour doth always presuppose 
 the love of God. 
 
 Now in resolving these ten commandments into two 
 tables, there arise two doubts; 
 
 First, between the Jews and the christians; the Jews 
 
74 
 
 Of Moses' law in particular. 
 
 PART would have the fifth commandment to be of the first table, 
 — — — because it belongeth unto superiors ; but then it sbould be 
 appropriate unto God, which cannot be, because there is in 
 it also a duty to be performed to inferiors. 
 
 Secondly, between the papists, and the protestants and 
 lutherans ; for they make one commandment of the two first, 
 and two of the last ; against the most of the fathers, and so 
 they break their own rule ; again, the tenth commandment 
 is all but one verse, and no wise man would thrust up two 
 laws within one period. — Their reason why there should be 
 but three commandments in the first table is very weak, 
 . viz. because there are but three Persons in the Trinity; but 
 with as good reason we may answer that the fourth may be 
 added because of the Unity. 
 
 Wliat is required in a law-giver. 
 
 wisdom to make just laws, 
 authority to enact them, and to command 
 them to be kept. 
 
 1. The wisdom of God clearly appeareth in these His 
 laws, because, 
 
 a. 'tis, the people's wisdom to observe them, Deut. iv. 6, 
 "keep therefore and do them, for this is your wisdom;" 
 and foreign nations profess, " surely this people is a wise 
 and understanding people 
 
 /3. and for the laws themselves, "what nation," saith Moses, 
 " hath statutes and judgments so righteous, as all this law V 
 Nor can it otherwise be, for God, whose laws they are, is 
 " wonderful in counsel," Esay xxviii. 29. 
 
 2. God's authority and power is manifest, 
 a. because He with a mighty hand brought Israel out of 
 
 Egypt ; and in many wondrous works He shewed His 
 almighty power ; these go beyond all titles of princes which 
 they prefix before their laws ; 
 
 ft. but farther, God in the second commandment pro- 
 claimed Himself a jealous God, able to punish offenders, 
 ready and in mercy to deal with such as observe these laws ; 
 
 In the third commandment He teacheth us not to hold 
 guiltless them which take His name in vain ; 
 
 In a law-giver 
 are required 
 
Of Moses' law in particular. 
 
 75 
 
 In the fourth commandment His making of heaven and CHAP, 
 earth may assure us of His authority to command all things — — — 
 in heaven and earth, as their Lord and Master. 
 
 The command- 
 ments contain 
 our duties to 
 
 God 
 
 neigh- 
 bour 
 
 (•inwardly, Com. 1. 
 
 (gesture, Com. 2. 
 
 Outwardly in j speechj ^ 3 
 
 Com. 4. 
 
 particularly Com. 5. 
 
 {him- [his life, Com. 6. 
 
 self, \ his wife, Com. 7. 
 
 his [his goods, Com. 8. 
 
 gifts,|his name, Com. 9. 
 
 in very motion, Com. 10. 
 
 § 4. Of the interpretation of the laiv. 
 
 The commandment is a perfect law, and therefore for- 
 biddeth and commandeth all things that must be left undone 
 or done ; but not the hundredth part of this in the bare 
 words without exposition, therefore there must be an inter- 
 pretation. 
 
 Quest. From whence shall we have this interpretation ? 
 
 Ans. Of the levites, God's angels and ministers, Deut. 
 xvii. 9; Mai. ii. 7. And this interpretation must be ex- 
 amined by the rules of interpretation, which are two ; 
 
 extension, for the breadth of the commandment ; 
 
 limitation or restraint, for the narrowness. 
 
 First, by extension. 
 
 For extension, the Jews set down thirteen rules, reduced 
 by christians to these six; 
 
 1. Every precept is both affirmative and negative, fac et 
 non fac, ' do this ; and thou shalt not do this Ps. xxxiv. 14, 
 " fly evil, do good ;" according to the logic rule a contrariis, 
 'from contraries.' And by this rule the rabbins gathered 
 two hundred and forty-eight affirmative precepts, according 
 to the number of the joints of our body; and three hundred 
 and sixty-five negatives, after the days of the year ; both 
 
76 
 
 Of Moses' law in particular. 
 
 PART added make six hundred and thirteen, according to the 
 : — letters of the ten commandments in hebrew. 
 
 2. Every precept containeth all the species that are under 
 it ; they are reduced by par, and cequipollens, that which is 
 ' equal' and ' of like force ;' if it is impar, ' unequal,' a minori, 
 'from the less to the greater,' as, we must honour our parents, 
 much more God. 
 
 3. Every precept is spiritual, Rom. vii. 14 ; humana lex 
 ligat manum et linguam, divina verb ligat animam, 'human 
 laws bind the tongue and the hand, God's laws bind the 
 soul and the heart John iv. 23, God will be worshipped in 
 spirit and truth. 
 
 4. All the means to any offence are forbidden, and to the 
 things commanded the means are also commanded; and this 
 is ambulare per viam regiam, 'to walk by the king's high way.' 
 
 5. All the signs are commanded and forbidden as well as 
 the things themselves ; as, 
 
 Esay iii. 16, "the daughters of Zion are haughty, and 
 walk with stretched forth necks and wanton eyes, walk- 
 ing and mincing as they go, and making a tinkling 
 with their feet :" 
 
 1 Tim. ii. 9, " that women adorn themselves in modest 
 apparel, with shame-facedness and sobriety; not with 
 broidered hair, or gold, or pearls, or costly array ;" 
 
 Zeph. i. 8, " I will punish . . all such as are clothed with 
 strange apparel," &c. 
 
 6. We must not be accessaries to any fault, for the prin- 
 cipal doers and consenters are both alike. 
 
 In unlawful things there are six partakings ; 
 
 1 . Jussio, ' a command,' as, 
 
 Esay x. 1, ' they that decree wicked things •/ 
 Dan. iii. 4, Nebuchadnezzar, for his image; 
 1 Sam. xxii. 18, Saul to Doeg, for the killing of the 
 priests ; 
 
 In unlawful things. 
 
Of Moses' law in particular. 
 
 77 
 
 Acts xxiii. 2, Ananias commanded to smite Paul. CHAP. 
 
 And this may be also by writing, '- — 
 
 2 Sam. xi. 15, David concerning Uriah; 
 
 1 Kings xxi. 10, Jezebel concerning Naboth. 
 
 2. Permissio, ' a permission/ 
 
 Lev. xx. 4, "if the people of the land do any ways 
 hide their eyes from the man when he giveth of 
 his seed unto Molech, and kill him not," — 
 
 Rom. xiii. 4, " he beareth not the sword in vain ;" 
 
 1 Sam. hi. 13, "his sons made themselves vile and 
 he restrained them not ;" 
 
 1 Kings xx. 42, " thou hast let go out of thy hand a 
 man whom I appointed to utter destruction, there- 
 fore thy life shall be for his life ;" 
 
 John xix. 16, Pilate delivering Jesus to be crucified. 
 And therefore the magistrate hath the sword put into 
 his hand, ut mail si non dimittant voluntatem, amittant 
 facultatem peccandi, Augustine ; ' that if wicked men 
 will not lay aside the will to sin, they may have taken 
 from them their ability to sin.' 
 
 3. Provocatio, 'provocation,' Job ii. 9, Job's wife; 1 Kings 
 xxi. 25, Jezebel ; Gal. v. 26, " provoking one another." 
 
 4. Consilium, ' counsel,' 
 
 Ps. i. 1, " walking in the counsel of the ungodly ;" 
 Gen. xlix. 6, " O my soul, come not thou into their 
 
 secret; unto their assembly, mine honour, be not 
 
 thou united ;" 
 Ezra iv. 5, the people of the land " hired counsellors 
 
 against them to frustrate their purpose ;" 
 
 2 Sam. xvi. 21, Ahitophel's counsel to Absalom; 
 Mark vi. 24, Herodias's counsel to her daughter ; 
 John xi. 49, Caiaphas to the chief priests and phari- 
 
 sees ; 
 
 Acts xix. 26, Demetrius to the craftsmen against Paul. 
 
 5. Approbatio, 'approbation/ Rom. i. 32, favouring the 
 wicked ; 
 
 a. whether it be directly approving them, as 1 Tim. v. 
 22, laying on of hands ; 
 
78 
 
 Of Moses' law in particular. 
 
 PART j3. or being an instrument by action ; 
 
 '■ 2 Sam. xi. 16, Joab for the slaying of Uriah ; 
 
 Acts viii. 1, Saul consenting to Stephen's death; 
 Ps. 1. 18, 'thou art partaker with the adulterer/ 
 whereas we ought to find fault with offenders, Lev. 
 xix. 17, "thou shalt in any wise rebuke thy neigh- 
 bour, and not suffer sin upon him ;" for as Augustine 
 saith well, quemadmodum mains sermo duett in peccatum, 
 sic silentium relinquit in peccato, f as evil speech draws 
 men into sin, so silence lets them sleep secure in sin.' 
 
 6. Defensio, ' defence,' 
 
 Prov. xxiv. 24, " he that saith uuto the wicked, Thou art 
 righteous," — 
 
 Prov. xvi. 29, "a violent man enticeth his neighbour, 
 and leadeth him into the way that is not good ;" 
 
 Ps. lv. 21, "the words of his mouth were smoother 
 than butter, but war was in his heart ;" 
 
 Esay v. 20, " that call good evil, and evil good," excusing 
 it, as Ezek. xiii. 10 — 16, "daubers;" an example hereof 
 we have in Ahab's false prophets, 1 Kings xxii. 6 — 11. 
 
 In lawful things. 
 
 In lawful things also another man's sin we may be par- 
 takers of; for 
 
 a. if that we are to do be not in the commandments, and 
 we know that the use thereof will offend our brother and 
 be a stumbling-block unto him, we must not use it for his 
 offence ; 
 
 /3. but if it be in the commandment, we must do it what- 
 soever come of it ; for as Augustine saith, malo ut scanclalum 
 committatur quam ut Veritas omittatur, ' I had rather that 
 offence should be taken than that the truth should be lost.' 
 
 And thus much of the extension of the commandments. 
 
 Secondly, by limitation. 
 
 For the limitation or restraint of the commandments, it is 
 and hath been much abused ; as we see, 
 
 a. in the pharisees restraining non jurabis, to non pejerabis, 
 or non jurabis per Deum, 1 thou shalt not swear/ to e thou 
 
Of Moses' laiv hi particular. 
 
 79 
 
 slialt not forswear/ or ' thou shalt not swear by God ; ' but CHAP, 
 our Saviour reproveth them by the first rule of extension ; _ — — — 
 
 /S. for non occides, ' thou slialt not kill/ that is, say they, 
 non occides innocent es, 'thou slialt not kill the innocent;' 
 but Christ by the third rule of extension sheweth that it 
 reacheth to anger, which is equipollent to murder ; 
 
 7. so for adultery; they would have as many wives as they 
 list ; but Christ by the fourth rule of extension taketh away 
 the means of adultery, that we must not look on a woman to 
 lust after her. — So that we may err in restraining too much. 
 
 Rules of limitation. 
 
 And therefore in restraining we must observe these three 
 rules ; — 
 
 1. Dispensation; and this is rather God's right than 
 other princes', for God doth according to equity, but they 
 oftentimes by affection. We see God Himself dispensed 
 with the second commandment in setting up the brazen 
 serpent ; but this rule is not for our times, to follow exam- 
 ples that are dispensive, unless we have the like dispen- 
 sation. 
 
 2. The second rule of restraining is from the nature of the 
 precept, affirmative or negative; the affirmative bindeth us 
 not ad semper, ' to be ever doing it/ as the negative doth ; 
 and this rule is sure and infallible. 
 
 3. The third rule is altered by divers occasions, and is 
 called antinomia, ' a conflict of laws/ when one law is 
 opposite to another, and so one of them must needs have a 
 restraint. 
 
 How act in an antinomia, or conflict of laws. 
 
 And for our direction in this restraint we must understand 
 that nemo est inter duo peccata, quin pateat exitus sine terlio, 
 'no man is so straightened between two sins but that a way 
 of escape lies open Avithout a third sin / and we may obtain 
 this exitus, or deliver ourselves, on this manner ; — 
 
 1. if the precepts that seem repugnant may be agreed, 
 there is no more to do but to reconcile them ; wherein Herod 
 erred, for he needed not to have performed his promise, for 
 his oath was no oath ; 
 
80 
 
 Of Moses' law in particular. 
 
 part 2. if they cannot be agreed, agat id ad quod est obligatus, 
 — — — ' let him do that to which he is obliged/ For, 
 a. God hath ordained things in their order; 
 
 His own glory, which passeth every man's salvation ; 
 
 our salvation; 
 
 the salvation of others ; and 
 /3. every one of these must be respected in his order ; 
 first, God's glory ; 
 secondly, our own salvation ; and 
 thirdly, the salvation of our brethren. 
 
 Examples of antinomia. 
 And this antinomia we may consider', 
 
 1. Between the first and fifth commandments; but this 
 conflict is easy, for how can we obey man, when God which 
 is stronger holdeth us back ? and again, we are not bound 
 to obey them further than they are bound to obey God, so 
 that our rule must be, Honour them so, as God be not dis- 
 honoured. 
 
 2. Between the first three commandments which are per- 
 petual, and the fourth which is temporal ; every man's reason 
 will prefer the perpetual before the temporal. 
 
 3. In the second table, " thou shalt not kill," and yet we 
 must give cuique debitum, 'to every man his due that he 
 deserveth,' and some deserve death, and therefore it were 
 injustice not to give it them. Or else we may answer, that 
 it is God's cause to execute the just office and duty of a 
 magistrate, and we may do that in God's cause which we 
 may not do in our own ; and it is God's commandment that 
 he that will not have the direction of the law must have the 
 correction ; aut faciendum aid patiendum, ' either he must do 
 the duty of the law or suffer the penalty thereof,' as we 
 have shewed before. 
 
 For the solution of a doubtful commandment. 
 
 Every doubt may be referred to one of these ; 
 
 1. Obscurity, when both parts be doubtful whether we 
 should do it or not do it, and here we must take the 
 minimum; 
 
Of Moses' laio in particular. 
 
 81 
 
 2. Controversy, when there be great reasons on both sides, chap. 
 and here we must take the maximum. ' 
 
 General observations on the commandments. 
 
 There are yet three general things to be noted in every 
 commandment. 
 
 1. That they are all in the second person singular ; whence 
 we learn, 
 
 a. that they appertain to all alike ; 
 
 jS. that they must be particularly applied. 
 
 2. That they are all with the verb of the future tense; 
 whence we observe, 
 
 a. that we have broke them in times past ; 
 
 /3. that the keeping of them should continue with us 
 
 for ever, even so long as it may be said, "thou 
 
 shalt." 
 
 3. That they are for the most part of them negative; 
 whence we note, i 
 
 a. the confirmation of the rule of extension to include 
 the affirmative, for qui prohibet impedimentum prcecipit 
 adjumentum, f he that forbiddeth what hindereth doth 
 command what furthereth ;' 
 
 that we are more fit by nature to receive a counter- 
 mand than a commandment, because we are by 
 nature full of weeds which must be rooted out before 
 any good thing can be planted in us. 
 And now to come to the exposition of the commandments 
 themselves. 
 
 THE FIRST COMMANDMENT. 
 
 § 1. Necessity of this commandment. 
 
 The first commandment is primes necessitatis, first and 
 necessary to be regarded ; it was never dispensed withal, nor 
 ever shall be. 
 
 It is propounded negatively, "thou shalt have no other 
 god before Me," (the affirmative part was prefixed, " I am 
 the Lord thy God,") and is quoted by Christ, Matt. iv. from 
 Deut. vi. 13, "thou shalt worship the Lord thy God, and 
 Him only shalt thou serve." 
 
 G 
 
82 
 
 Of Moses' law in particular. 
 
 What is contained in this commandment. 
 
 The first commandment hath in it three things, 
 
 1 . We must have a God ; 
 
 2. Him for our God ; 
 
 3. Him alone, and none else. 
 
 1. We must not he our own gods, for so came the first 
 mischief, " dii eritis ;" so that we must not do or judge after 
 our own affections, but acknowledge a superior to teach us to 
 know good and evil, and when it teacheth, obey ; for so re- 
 ligion cloth follow God. 
 
 2. All other gods are no gods, and therefore their service 
 error and their religion false. 
 
 3. None but He can reward and punish as He can, and 
 therefore He alone must have the glory. 
 
 Of the sins opposite thereto. 
 
 The sin opposite to the first of these, is Profaneness, when 
 a man will be under no yoke or law, but do what seems good 
 in his own eyes and stands with his own fancy and affection. 
 
 The sin opposite to the second, is False worship and false 
 religion, done to other gods, or strange gods (so as an harlot 
 is called strange flesh ; strange worship is put for idolatry 
 and false worship). 
 
 The sin against the third, is that called by Elias the Halt- 
 ing between two opinions, the blending and mingling of re- 
 ligions ; such was their error who served God and Baal ; and 
 such was the Samaritans' humour, who feared Jehovah when 
 he sent Hons among them, and yet worshipped the gods of 
 the nations whence they came. 
 
 How we are led to these sins. 
 
 To these three the devil brings us by three helps ; 
 
 1, being himself Belial, a master without a yoke, he lets 
 his servants have their own will, and this following our licen- 
 tiousness is the next step to atheism ; 
 
 2, he suggesteth unto us a desire of novelties, as he en- 
 ticed Solomon to see what religions are in the world; 
 
 3, he putteth into us a desire to reconcile God and mam- 
 
Of Moses' law in particular. 83 
 
 mon, to join temporal commodity with the service of God, CHAP, 
 thinking to have a paradise on earth and in heaven also. — - — : — 
 
 Reasons against these sins. 
 
 Against these therefore our reasons to maintain the three 
 former propositions are these ; 
 
 1, all things else are satisfied but man, and the defect in 
 man came by the fall of Adam following his own will, and 
 therefore we must hearken to a superior, and that is God ; 
 
 2, it is manifest that we must have a true God, for the 
 greatest deceiver that ever was would not willingly be deceived 
 himself; 
 
 3, if we join any thing with Him, it must needs be of a 
 lower nature, and so detract from His honour. 
 
 Object. Seeing idols are nothing, 1 Cor. viii. 4, and there- 
 fore no gods, and all things in the world are no gods ; it may 
 seem strange to bid us have no other gods, when there are 
 none. 
 
 Answ. To have, is to acknowledge or account; so the 
 meaning is, we must not have any other gods in account or 
 estimation, we must account nothing as god but God alone ; 
 God the Lord we must have for our God, and Him alone. 
 
 And Him we must have, in knowledge, and in regard. For 
 the first commandment is divided as the soul is ; now the soul 
 hath two parts ; — 
 
 1, the mind or understanding, whose duty is to know 
 God, for ignoti nulla cupido, ' no man desireth the thing which 
 he knoweth not and knowledge breeds faith ; as St. Augus- 
 tine saith, we may desire things which we have not seen, but 
 never those things which we have not heard of. Therefore 
 where of two things one dependeth and followeth on the other, 
 if the first be taken away the second shall never be fulfilled ; 
 so then that on the second place we may love God, it is first 
 required that we should know Him ; 
 
 2, the will and affection, whose duty is to regard God and 
 to love Him ; so God must first be known ; then loved ; and 
 love breeds obedience. 
 
 g 2 
 
84 
 
 Of Moses' law in particular. 
 
 § 2. Our worship of God founded on His attributes. 
 
 God is known by His attributes, which are ten ; majesty, 
 truth, unchangeableness, will, justice, mercy, knowledge, 
 power, ubiquity, and eternity. 
 
 The two essential attributes are, His 
 
 iustice.^ c ,i f knowledge, 
 J 3 l of these we must have -{ b ' 
 
 mercy ; J I love. 
 
 If to justice and mercy we add the other eight, we shall 
 
 know Him the better and love Him the more. 
 
 From knowledge ( justice ^ rfear and humility, 
 
 apprehending (mercy / come (hope and love. 
 
 The fruit of hope is invocation, prayer, and thanksgiving 
 in acknowledging whence we have received the ground of our 
 hope. 
 
 The fruit of love is obedience, whereby we conform our- 
 selves and our wills to God's will, and willingly bear and 
 undergo whatsoever it pleaseth Him to lay upon us. 
 
 In these the worship of God consists, yet scripture some- 
 times mentions but one of these, as 
 
 John xvii. 3, "this is life eternal, to know Thee the 
 
 only true God 
 Eccles. xii. 13, "fear God and keep His command- 
 ments ; this is the whole duty of man •" 
 Rom. viii. 24, " by hope ye are saved." 
 The mentioning of one includes the rest, because none of 
 them is above and without the other. 
 
 Of knoivledge. 
 
 First, for knowledge. — There is in all the above-named 
 virtues an inchoation in this life, and a consummation in the 
 life to come ; the schoolmen term them a first and second 
 perfection; therefore our knowledge here is but a taste of 
 the blessed knowledge hereafter. So then, as the apostle 
 makes a first and second resurrection, and he is said to be 
 blessed who hath his part in the first, because he shall partake 
 of the latter also : so there are two knowledges ; the first is 
 fides, 'faith;' the second is visio Dei, or vita mterna, 'the 
 
Of Moses' law in particular. 
 
 85 
 
 beatical vision and blessed is he who hath his part in the C H A I 
 first knowledge, for he shall also enjoy the second ; such is - 
 the order of God's goodness in these things, that none have 
 their portion in the second knowledge or resurrection, who 
 had not their share in the first. 
 
 The law is doctrina agendorum ; every action must be with 
 a motion, every motion with a will, will with a desire, desire 
 with knowledge ; therefore take away knowledge, and take 
 away all. 
 
 Some argue out of Acts xvii. 30, that God regarded not the 
 time of that ignorance ; and so labour to excuse ignorance as 
 no sin, when it is, as they call it, invincible, namely, 
 in children,) 
 
 in them which have lost their knowledge by disease or 
 sickness ; 
 
 when the means of knowledge cannot be had. — But this is 
 not invincible ; for the law of nature may teach them. 
 
 But indeed none of these can take away the sin ; they only 
 lessen the same, and excuse a tanto, but not a toto. 
 
 But there are two kinds of ignorance worse than these, 
 namely, 
 
 1, affectata ignorantia, 'affected ignorance, 5 when they 
 will not understand; Ps. xxxvi. 3, "he hath left off to be 
 wise;" and this many skilful men have; being desirous to re- 
 main in an error or a sin, nectunt argumenta, 'they solder to- 
 gether arguments' in defence of it. 
 
 2, supina ignorantia, ' wretchless ignorance,' quando habent 
 a quo discant et tamen non discunt, 'when they may learn and 
 will not.' 
 
 To know God aright we must removere impedimenta, 'remove 
 all lets,' 
 
 a. within us, our own reason, Deut. xii. 8.; Eph. iv. 17; 
 2 Cor. x. 5. 
 
 / traditions, 1 Pet. i. 18; 
 /S. without us,< customs of the time, or* ( 
 
 Whether ignorance may be excused. 
 
 in fools, 
 
 not the use of reason ; 
 
86 
 
 Of Moses' law in particular. 
 
 PART Rules concerning knowledge. 
 
 1. The measure of our knowledge must not be slight; 
 we must know the true Shepherd's voice, John x. 16 ; give a 
 reason of our faith, 1 Pet. iii. And that we may do this the 
 better, it is necessary the teachers themselves be not out of 
 course ; for as Chrysostom saith, no marvel if there be a mist 
 in the meadows, when the tops of the mountains are covered 
 with darkness. 
 
 2. To our knowledge we must add practice, for as in 
 anatomy the veins come from the heart to the hands, so in 
 divinity the life of that which is in the heart is practised in 
 the hand. 
 
 Thus much of knowledge. 
 
 Concerning fulness of knowledge; — We are commanded 
 to be men in understanding, to proceed from being babes, 
 nourished with milk, to be able to digest strong meat ; for 
 God hath poured His spirit on all flesh, Acts ii. from Joel ii. ; 
 all His children are taught of God, Esay liv. 13 ; the people 
 which before sat in darkness, after Christ's time saw a great 
 light. The same is held out to us, so that all the earth might 
 be full of the knowledge of God, Isa. xi. 9, if men were la- 
 borious to teach it, and the rest swift and desirous to hear it. 
 
 Of faith. 
 
 Now the fulness of knowledge bringeth a second duty, 
 which is a full persuasion, a constant faith. 
 
 Of the kinds of faith. 
 
 In divinity there are three kinds of faith ; 
 general, Hebrews xi. 6, that God is ; 
 legal, to believe the law, the promise, the punishment, 
 
 and the reward, John v. 46; 
 evangelical, which is not for this place. 
 We are now to speak de fide legali, ' of the legal faith,' 
 whose object is, Heb. iv. 2, " the word of God." 
 
 Of the means of faith. 
 
 Faith is ccelestium et terrestrium, ' of heavenly and earthly 
 things ;' the second a means to the first. 
 
Of Moses' law in particular. 
 
 87 
 
 To fides terrestrium, 'the belief of earthly things/ there chap. 
 are sometimes means and sometimes none. — — — 
 We must believe whether we have means or no means. 
 
 If we have means, we must, 
 
 a. Use them ; not seek extraordinary, when we have ordi- 
 nary ; but yet 
 /8. Not trust in the means ; neither 
 
 our art, Hab. i. 16, "they sacrifice unto their net, and 
 
 burn incense unto their drag 
 our goods, Job xxxi. 24, "if I have made gold my hope, 
 or have said to the fine gold, thou art my confidence;" 
 mighty men, Psalm cxlvi. 3, " put not your trust in 
 princes, nor in the son of man." 
 
 1. For a right judgment of them, Deut. viii. 3, we must 
 know that it is not bread, but God's decree, which nourisheth. 
 
 2. For the right use of them, because without God's bless- 
 ing they are nothing, therefore seek strength for them from a 
 further power than is in them ; 1 Tim. iv. 4, 5, " every crea- 
 ture of God is good, and nothing to be refused, if it be re- 
 ceived with thanksgiving, for it is sanctified by the word of 
 God and prayer." 
 
 § 3. Of fear. 
 The duty of faith is to stir up Fear. 
 
 The object of fear is principally God's judgment and jus- 
 tice ; in which judgment do concur all things that may 
 cause fear, for it is, 
 
 1, futurum, 'a thing to come,' Matt. xxiv. 6; though all 
 this be thus, and thus, yet the end is to come, and shall be 
 worst ; 
 
 2, prqpinquum, ' a thing which is near at hand because 
 God is every where, and all things are naked before Him, as 
 it is, Hcb. iv. 13 ; 
 
 3, above our resistance, Ps. cxxx. 3, "if Thou, Lord, 
 wilt be extreme to mark what is done amiss, O Lord, who 
 may abide it ?" 1 Cor. x. 22, " do we provoke the Lord to 
 jealousy ? are we stronger than He V 
 
88 
 
 Of Moses' law in particular. 
 
 And this hath it in four things ; 
 
 a. punishment, 2 Cor. v. 10, "for we must all appear 
 before the judgment seat of Christ, that every one may receive 
 the things done in his body, according to that he hath done, 
 whether it be good or bad 
 
 /S. fearfulness, violent fire, Heb. x. 27, "a certain fearful 
 looking for of judgment and fiery indignation, which shall 
 devour the adversaries •" 
 
 <y. suddenness, 1 Thes. v. 3, "when they shall say, peace 
 and safety, then sudden destruction cometh upon them, as 
 travail upon a woman with child, and they shall not escape 
 Prov. i. 27, " when your fear cometh as desolation, and your 
 destruction cometh as a whirlwind," &c. ; 
 8. it is without remedy. 
 
 Now as judgment is the object of fear, so because metuitur 
 Me qui malum infligere potest, c we fear him who can inflict 
 some evil upon us ■/ therefore in God we consider, 
 
 1. His authority, He is a king, Mai. i. 14, "I am a great 
 king, saith the Lord of hosts God above all, Isa. xlix. 24, 25; 
 
 2. His power, mighty and furious ; 
 
 3. That we all lean and depend upon Him, and He seeth 
 and knoweth all our faults. 
 
 Fear is of two kinds. 
 
 1. Timor servorum, 1 a fear of servants ;' of a defect in our- 
 selves : and this a good fear, Rom. viii. 15 ; it is best of all to 
 be a son, but better a servant than an enemy ; as Augustine 
 saith, si non potes propter amorem juslitice,fac propter timorem 
 poznce, ' if thou canst not do it for the love of justice, do it for 
 the fear of punishment/ 
 
 2. Timor filiorum, ' the fear of sons/ which proceedeth of 
 love, Ps. xix. 9; love casteth not out this fear, 1 John iv. 
 18, but we must make it as Solomon saith, Prov. i. 7, the 
 beginning, and Eccles. xii. 13, the end of all. 
 
 Here are forbidden, 
 
 a. hardness of heart, Eccles. viii. 11, when "because sen- 
 tence against an evil work is not executed speedily, therefore 
 the heart of the sons of men is fully set in them to do evil ;" 
 and, 
 
Of Moses' law in particular. 
 
 89 
 
 /3. want of fear, Ps. 1. 21, " thou thoughtest wickedly that CHAP. 
 I am even such a one as thyself ; but I will reprove thee, and — — — 
 set before thee the things that thou hast done." 
 
 Means to beget fear in our hearts. 
 
 I. The consideration of such scriptures as set forth God's 
 judgments, 
 
 Heb. x. 31, "it is a fearful thing to fall into the hands of 
 
 the living God ;" 
 — xii. 29, " for our God is a consuming fire ;" 
 Isa. lxvi. 15, "behold the Lord will come with fire, and 
 
 with His chariots like a whirlwind, to render His anger 
 
 with fury, and His rebuke with flames of fire." 
 
 II. The consideration of those tria novissima, 'the three last 
 things' befalling us; 
 
 1, our end by death; Ps. xc. 12, "so teach us to number 
 
 our days, that we may apply our hearts unto wisdom j" 
 
 2, our account after death, 
 
 2 Cor. v. 10, "we must all appear before the judgment 
 seat of Christ, that every one may receive the things 
 done in his body, according to that he hath done, 
 whether it be good or bad 
 
 Heb. ix. 27, " it is appointed unto men once to die, 
 but after this the judgment ;" 
 
 3, the terror of hell torments. 
 
 III. The examples of God's judgments for sin, 
 
 1, upon the whole world which He had made ; 
 
 2, upon His church, the quintessence of the world, 
 when they sinned in the wilderness ; 
 
 3, upon His saints, the quintessence of His church ; 
 as David His beloved; 
 
 4, on the angels in heaven offending; 
 
 5, on His Son when He took our sins upon Him, and 
 felt the bitterness of God's justice, of which one 
 saith well, magna amaritndo peccati quce tantam 
 amaritudinem peperit, 1 great is the bitterness of 
 sin, which is the cause of such bitterness and woe.' 
 
90 
 
 Of Moses' law in particular. 
 
 § 4. Of humility. 
 
 After fear comes humility. — Humility was resembled of 
 old by casting dust and ashes on their heads, as not worthy 
 to be above the ground. 
 
 True humility is to give all glory to God, and none to our- 
 selves, from whence will follow exaltation, Luke xiv. 11, 
 " he that humbleth himself shall be exalted." 
 
 The graces of God are compared to waters, Isa. xii. 3, 
 " with joy shall ye draw water out of the wells of salvation ;" 
 Rev. vii. 17, " the Lamb . . shall lead them unto living foun- 
 tains of waters ;" and as waters poured upon hills will not 
 stay, but run down to the lowest places and fill the valleys; so, 
 saith Augustine and Chrysostom, the graces of God descend 
 unto the lowliest and humblest, and abide not with any other. 
 
 Humiliation cometh by knowledge of ourselves, what we 
 are, and what we ought to be ; which truly to know is the 
 true yvoodi aeavrov. 
 
 Nature of true humility. 
 
 1. To ascribe nothing to our own power; Deut. viii. 17, 
 not to " say in thine heart, my power and the might of mine 
 hand hath gotten me this wealth ;" 
 
 2. Nothing to our own merit, Deut. ix. 5, " not for thy 
 righteousness, or for the uprightness of thine heart." 
 
 Humility teacheth us to deny ourselves ; Matt. xvi. 24, 
 " if any man will come after Me, let him deny himself, and 
 take up his cross, and follow Me;" to go in fundum, 'into the 
 centre of the earth/ and there to see nostrum nihil, 'our 
 nothingness/ we have no good in us ; and so resign our 
 reason as not worth obeying, and our will as not worth the 
 following. 
 
 Advantages of humility. 
 
 1. Humiliation hath this privilege, that he that is thus made 
 low cannot fall ; for there is nothing lower than the earth, 
 and so no fear of the threats of cutting or casting down. 
 
 2. And it hath also the promise of exaltation: which passeth 
 reason ; but God, that made all of nothing, and light out of 
 darkness, hath made humiliation the way to exaltation ; the 
 
Of Moses' law in particular. 
 
 91 
 
 humble shall be exalted, but superbus miser indignus miseri- C 
 cordia, ' a miserable man that is proud is unworthy of pity.' 
 
 Humility comprehendeth three things, 
 
 1, humiliationem cordis, 'the humility of the heart/ to 
 desire that God may have all the glory ; 
 
 2, to restrain our appetite from desire of degrees of ex- 
 cellency ; 
 
 3, submission to our brethren, 
 
 Ps. cxxxi. 1, "Lord, my heart is not haughty, nor 
 mine eyes lofty ; neither do I exercise myself in 
 great matters, or in things too high for me ;" 
 
 Phil. ii. 3, " in lowliness of mind let each esteem 
 other better than themselves." 
 
 Of pride. 
 
 Pride, the contrary to fin the subject, or 
 humility, is either \in the object. 
 
 In the subject, 
 in superiors' disdain, as Saul to David in the triumph ; 
 in inferiors' murmurings, as in Chore. 
 
 In the object, and that either, 
 in respect of the gifts, whether they be outward or 
 inward; or, 
 
 in respect of something which only seemeth and indeed 
 is not, as Rev. hi. 17, "thou sayest I am rich, and increased 
 with goods, and have need of nothing ; and knowest not that 
 thou art wretched, and miserable, and poor, and blind, and 
 naked," Laodicea ; worse than the devil, for he had some- 
 thing to be proud of. 
 
 Satan saith of himself, Isa. xiv. 14, ero similis altissimo, 
 ' I will be like the highest God / and to our first parents, 
 eritis sicut dii, 'ye shall be gods/ Gen. iii. 5. But we must 
 learn, not similis Deo, ' like God/ but humo, ' to the earth/ 
 that is humilis, ' humble.' 
 
 Pride is in fi ve things. 
 
 I. In thinking we have that which we have not, Rev. iii. 
 17, Laodicea. 
 
92 
 
 Of Moses' law in particular. 
 
 2. In thinking evexy little good we have, greater than it is, 
 2 Cor. x. 14, "stretching . . ourselves beyond our mea- 
 sure ;" 
 
 Ezek. xxviii. 12, " thou sealest up the sum, full of wis- 
 dom, and perfect in beauty." 
 
 3. To attribute that we have to our own power, as did 
 Nebuchadnezzar ; Dan. iv. 30, " is not this great Babylon, 
 that I have built for the house of the kingdom by the might 
 of my power, and for the honour of my majesty V 
 
 4. To make ourselves the end of that we do or of that we 
 have, as did also Nebuchadnezzar, "for the honour of my 
 majesty." 
 
 Of these two last there are two signs ; 
 
 a. if being rebuked for mis-spending God's blessings, 
 we say they are our own, and we may do with our own as 
 we will ; 
 
 (3. if we murmur against God when He taketh away 
 any of His gifts from us ; for seeing we have nothing but 
 that God hath lent us, we must be content to pay Him 
 that we owe Him. 
 
 5. To give more excellency to ourselves than to others: 
 this was the pharisee's fault ; though he did attribute all to 
 God, yet he said he was better than other men; Luke xviii. 1 1, 
 " God, I thank thee that I am not as other men are. 5 ' 
 
 Means to pride. 
 
 1. Because those things which should humble us, puff us 
 up and make us proud. 
 
 2. Whereas other sins are in base and vile things, pride is 
 in excellent things ; and when all other sins are beaten down 
 and consumed to ashes, even of those ashes ariseth pride ; 
 yea we are proud that we are not proud, and so pride cometh 
 even from humility. 
 
 Further rules for humility. 
 There is also forbidden in this commandment constrained 
 humility; such as was in Pharaoh, who was humble for a 
 time, so long as God's hand was upon him, but no longer : 
 such men Bernard" 1 calleth humiliatos non humiles. 
 
 ■ [In Cant. Serin. 34. co'. 674 F.] 
 
Of Moses' law in particular. 
 
 93 
 
 Neither must we be so humbled as to give back in a good chap. 
 
 cause, for detrimentum veritatis non est commendatio humili — 
 
 tatis, ' to cause detriment to truth, can in no wise be a com- 
 mendation of humility.' 
 
 We must thus think of the evil that is in us, that our evil 
 passeth all men's ; of the good that we have, that there is 
 more in others than in us. 
 
 Means to humility. 
 
 1. To consider the baseness of our metal, that we are but 
 dust and ashes ; and this will bring us to that humility that 
 is in the brain. 
 
 2. To bring it into our heart, we must consider that we 
 are sinners, bondmen, and slaves to Satan, not having in us 
 one good thought. 
 
 3. To consider our afflictions and diseases, the forerunners 
 of death. 
 
 4. To consider the examples of humility, and especially 
 Christ, whose birth, preaching, miracles, and death, were all 
 in humility. 
 
 Signs of humility. 
 
 1. In speech, not to talk of high matters and proud things, 
 Phil. iv. 11, "I have learned in whatsoever state I am there- 
 with to be content ;" 
 
 2. To set ever before us bona aliena et mala nostra, ' what 
 good is in others, and what evil is in ourselves 
 
 3. To suffer backbiting and shame, Ps. xxxviii. ; 
 
 4. To be content to be condemned that God may have the 
 glory. 
 
 § 5. Of hope. 
 
 Now as out of knowledge apprehending God's justice, came 
 fear ; so out of the same, apprehending mercy, cometh hope 
 and love. 
 
 And as true fear is timor humilians, 'joined with humility,' 
 so true humility hath joined with it hope, lest it should drive 
 to despair ; as in Judas, Matt, xxvii. 5, " he cast down the 
 pieces of silver in the temple, and departed, and went and 
 hanged himself." 
 
94 
 
 Of Moses' law in particular . 
 
 PART To hope is to look for God's mercy, which is porta spei, 
 — _ — ' the gate of hope whence all good things come. 
 
 Faith in respect of our weakness bringeth fear, and in 
 respect of God's mercy bringeth hope. Faith believeth the 
 promise, hope looketh for it ; for that may be believed that is 
 not hoped for, as hell. 
 
 Of faith, hope, and charity, Bernard" saith, 
 
 Fear cometh by the faith of the law, and hope by the faith 
 of the gospel. 
 
 The use of hope is twofold ; 
 
 that we rest in hope in this life ; 
 
 that we rest not here, but look for a better. 
 As our life is a sea, hope is compared to an anchor whereby 
 we hold fast ; as it is a warfare, our hope is a helmet to save 
 our heads from hurt. As the body liveth spirando, so the 
 soul sperando ; and if it come once desperate, then the party 
 is in a miserable case ; for spes vitce immortalis est vita vitce 
 mortalis, ' the blessedness of this life is only the certainty of 
 the life to come.' 
 
 In hope three things are to be regarded ; 
 
 1. "We must take heed, that as we went out of ourselves by 
 fear, so we do not by hope return to hope in ourselves, but 
 our hope must be in God, 
 
 Ps. xxxix. 7, " my hope is in Thee 
 
 1 Pet. i. 21, " that your faith and hope might be in God." 
 
 2. It must be of things to come ; for hope that is seen is 
 no hope, Rom. viii. 24. 
 
 3. The things we hope for must not be looked for with se- 
 curity, as if it were an easy matter to be attained ; but 1 Cor. 
 
 Hoiv related to other graces. 
 
 The use of hope. 
 
 Rules for hope. 
 
 * [In Ps. Serin, x. col. 538 E.] 
 
Of Moses' law in particular. 
 
 95 
 
 ix. 27, we must chasten our bodies and bring them in sub- CHAP, 
 jection. ! — 
 
 The nature of hope. 
 
 In the nature of hope there are, 
 
 1. Joy, because we hope for that which is good; 
 
 2. Grief, because the good we hope for is delayed ; now 
 because dilatio boni habet rationem mali, * the deferring of 
 good is in some kind counted an evil,' therefore our hope 
 cannot be secure. And the remedy of the delay is only 
 patience, as Augustine 7 saith in Ps. xxxvi. sustine tu ipsum 
 qui sustinuit te ; si sustinuit ille te dum corrigeres vitam 
 malam, sustine tu ilium dum coronet vitam bonam, ' be patient 
 towards Him, Who was patient towards thee ; if He was 
 patient with thee till thou didst correct the enormity of thy 
 life, be patient at His delay, until He crown thy life godly 
 spent;' and therefore "hold fast," Heb. x. 23. 
 
 Basil compareth the gospel to a net, and fear to be the lead 
 which maketh it sink and keepeth it steady, and hope the 
 cork which keepeth always above ; without the lead of fear 
 it would be carried hither and thither, and without the cork 
 of hope it would sink down. 
 
 For outward things, or God's temporal gifts, there is a 
 desire lawful when God giveth lawful means to come by 
 them ; but we must take heed that we do not male agendo 
 qucerere, ' seek to get any thing by ill means.' 
 
 Extremes to be avoided in hope. 
 
 The object) , (nossibile, -, (possible, 
 
 J . > bonum { 1 ' good < 1 ' , 
 
 of hope is J Karduum ; (.hard to obtain. 
 
 That good we look and hope for, is 'to come,' or else it were 
 no hope ; and not only futurum, but arduum, ' hard to come 
 by ;' possible, but hard. And from these two come two ex- 
 tremes of hope, which are here forbidden, Presumption and 
 Desperation. 
 
 The first, presumption. 
 
 The first extreme is, when we consider it to be possible, 
 but not hard ; and so wax idle and fear not, but fall to pre- 
 sumption. 
 
 y [vid. vol. iv. col. 267.] 
 
96 
 
 Of Moses' laiv in particular. 
 
 PART This presumption is, 
 
 : — 1. When we presume of ourselves and our own strength, 
 
 whereas we must know that there is gratia prceveniens, ' pre- 
 venting grace, 5 Ps. lix. 10, — " the God of my mercy shall pre- 
 vent me," — before we can do any good j and so also gratia per- 
 ficiens, 'perfecting grace/ to continue in well doing ; and to 
 bring it to perfection ; so that of ourselves we can do nothing, 
 nisi gratia prceveniat et subsequatur, 1 unless grace prevent 
 and still assist us,' Ps. xxiii. 6, " goodness and mercy follow 
 us all the days of our life." 
 
 2. When we presume of others, and hope of help from 
 them ; whereas we must know that if God will strike, no man 
 can withstand Him. Fiduciam homini cum Deo preestat solus 
 Deus homo, id est, Christus ; ' only God-man, that is Christ, 
 can afford and assure us of confidence before God for He 
 is the only shield between us and God's axe ; Ps. xviii. 30, 
 " the word of the Lord is tried ; He is a buckler to all those 
 that trust in Him." 
 
 3. When we presume upon God, not grounding ourselves 
 upon His word, which begetteth faith, and faith begetteth 
 hope ; and this is a false hope, to presume upon God's mercy 
 without repentance for our sins, or amendment of life. 
 
 The second, desperation. 
 
 The second extreme is, when we consider this bonum futu- 
 rum, ' good to come/ to be hard, and not possible to be 
 attained ; and that is called desperation ; and is, 
 
 1, that which cometh of sensuality; when this bonum 
 futurum hath either no taste unto us, or it is not esteemed by 
 us ; this is epicurism, Let us eat and drink, to-morrow we 
 shall die ; 
 
 2, that which cometh of too great sorrow ; when we 
 imagine that there is such a thing in the creature as exceed- 
 eth the power of the Creator ; which was Cain's error, for 
 God's mercy is greater than our misery ; it is above all. 
 
 The means to hope. 
 
 1. Compare the enduring hope of the faithful with the 
 perishing hope of the wicked ; Prov. xi. 7, " the hope of un- 
 just men perisheth." 
 
Of the first commandment. 
 
 97 
 
 2. Mark the examples of others that have hoped and were PART 
 not deceived, Ps. xxii. 4, "our fathers trusted in Thee ; they — — — 
 trusted, and Thou didst deliver them ;" for this is the devil's 
 
 craft, to persuade us that our cause is worse than any man's. 
 
 3. Remember what experience we have had of God's 
 mercy, 1 Sam. xvii. 37, " the Lord that delivered me out of 
 the paw of the lion and out of the paw of the bear, He will 
 deliver me out of the hand of this Philistine." 
 
 4. Consider the faithfulness of Him that hath pi'omised, and 
 that His dicere est facere, ' His word- and deed are all one.' 
 
 The signs of hope. 
 
 1. Uprightness of conscience, as in Ezekias, 
 
 2 Kings xx. 3, " I beseech Thee, O Lord, remember now 
 how I have walked before Thee in truth and with a 
 perfect heart, and have done that which is good in 
 Thy sight ;" and, 
 
 1 John hi. 3, "every man that hath this hope in him 
 purifieth himself, even as He is pure ;" 
 
 custos spei conscientia, 'conscience is the preserver of our 
 hope 
 
 2. Care to do well ; 
 
 3. Comfort in trouble, 
 
 Rom. v. 3, 4, " we glory in tribulations also : knowing 
 that tribulation worketh patience ; and patience, ex- 
 perience ; and experience, hope 
 
 Esay xxx. 15, "in quietness and in confidence shall be 
 your strength ;" for such as we are in adversity, such 
 we are indeed. 
 
 § 6. Of Prayer. 
 
 The fruit of hope is prayer. Interpres mentis oratio ; spei 
 operatio oratio ; precibus, non passibus, itur ad Deum ; 'prayer 
 is the interpreter of our mind ; the operation of our hope is 
 prayer; we go to God by prayers of our minds, not by 
 the paces of our feet ;' therefore ascendat oratio, ut descendat 
 gratia, ' let thy prayer ascend, that grace may descend.' 
 
 By prayer is not only meant open prayer, which is called 
 ' the calves of the lips,' Hos. xiv. 2, (which is not in this first 
 commandment,) but, 
 
 H 
 
98 
 
 Of the first commandment. 
 
 PART a. the inward meditation of the heart, 
 — _ — 1 Cor. xiv. 15, " praying with the spirit 
 
 Esay xxxviii. 14, Hezekiah's prayer; Rom. viii. 26, the 
 groaning of the spirit, and 
 /3. private prayer, in private families. Prayer is called 
 clavis diet, and sera noctis, ' the key to open the day,' and 
 the ' bar to shut in the night.' 
 
 Prayer maketh for God's glory. 
 
 Prayer maketh much for God's glory ; and that two ways ; 
 
 1, we acknowledge His goodness and power when we 
 become suitors to Him for supply of things needful ; 
 
 2, when we render thanks to Him for whatsoever we 
 obtain and enjoy. 
 
 In Psalm cvii. David sets down five sorts of men who in 
 this kind glorify God ; 
 
 such as wander out of the way, 
 they which are troubled, 
 prisoners, 
 
 they which are in tempests, 
 they which are in danger of the enemy ; 
 all which are delivered by God's goodness and mercy, and 
 
 David thereupon addeth, " O that men would therefore praise 
 
 the Lord," &c. 
 
 By prayer, 
 
 the poor are comforted, — Ps. xxxiv. 2, " my soul 
 shall make her boast in the Lord ; the humble 
 shall hear thereof, and be glad ;" — 
 sinners are restored, and 
 God glorified; 
 therefore a necessity is imposed on us to use it. 
 
 Christ, who never instituted any needless thing, indited a 
 form of prayer for us, Matt. vi. ; 
 
 And God required morning and evening sacrifice, ex- 
 pounded to be nothing else but morning and evening prayer, 
 
 Num. xxviii. 3, " two lambs of the first year without spot 
 day by day, for a continual burnt-offering ;" 
 
 Ps. cxli. 2, " let my prayer be set forth before Thee as 
 
Of the first commandment. 
 
 99 
 
 incense, and the lifting up of my hands as the evening part 
 sacrifice ;" — — — 
 Dan. vi. 10, Daniel "kneeled upon his knees three times a 
 day, and prayed, and gave thanks before his God, as he 
 did aforetime." 
 
 It worketh miracles in all the elements. 
 
 In the air ; Elias by prayer shut up the middle region that 
 it could not rain, 1 Kings xvii. 1 ; 
 
 In the fire ; 2 Kings i. 10, prayer brought fire from heaven 
 to destroy the captains and their fifties ; 
 
 In the earth; Ps. cvi. 17, at Moses' prayer the earth 
 opened, and swallowed Corah, Dathan, and Abiram ; 
 
 In the water; Exod. xiv. 16, the Red sea was divided by 
 prayer ; 
 
 In the heavens ; the sun stood still, as we read, Joshua x. 
 12; 
 
 In earthly things; Exod. xvii. 11, "when Moses held up 
 his hand, Israel prevailed ;" 
 
 In death ; Esay xxxviii. 5, Ezekias' life lengthened ; 
 
 With God Himself; Exod. xxxii. 10, when Moses prayed, 
 God as though He suffered violence, bade him, " let Me 
 alone." 
 
 Encouragement to prayer. 
 
 But how may I, miserable man, be bold to pray to the 
 eternal God ? 
 
 As one saith, non tua prcesumptione, sed divina permissione, 
 * not out of presumption, but by divine permission ;' for 
 
 a. God commandeth it; Ps. 1. 15, "call upon Me in the 
 day of trouble ;" and, 
 
 /3. if we pray we shall be delivered out of trouble, 
 
 Ps. xci. 15, " he shall call upon Me, and I will answer 
 him; I will be with him in trouble, I will deliver him ;" 
 Acts ii. 21, " whosoever shall call on the name of the 
 Lord shall be saved but, 
 7. if we do not, we shall be cursed, 
 
 Jer. x. 25, "pour out Thy fury upon the heathen that 
 know Thee not, and upon the families that call not on 
 Thy name." 
 
 h 2 
 
100 
 
 Of the first commandment. 
 
 PART But if we join these two places together, 
 
 — - Matt. vii. 8, unusquisque qui petit accipiet, 1 every man 
 
 that asks shall speed/ and 
 John xvi. 23, qucecunque petieritis, ' whatever ye shall ask,' 
 it will make us pray with great confidence, if omnis omnia 
 accipiet, if ' every man shall have granted to him every 
 thing.' 
 
 What is contained in prayer. 
 
 Invocation is here commanded ; wherein is 
 
 1, a lifting up of our souls to God with confession of our 
 sins, Ps. xxv. 1 — 7, " unto Thee, O Lord, do I lift up my 
 soul; O my God, I trust in Thee, let me not be ashamed, 
 let not mine enemies triumph over me; yea, let none that 
 wait on Thee be ashamed ; let them be ashamed winch 
 transgress without cause. Shew me Thy ways, O Lord, 
 teach me Thy paths ; lead me in Thy truth, and teach me ; 
 for Thou art the God of my salvation, on Thee do I wait all 
 the day. Remember, O Lord, Thy tender mercies and Thy 
 loving-kindnesses, for they have been ever of old ; remember 
 not the sins of my youth, nor my transgressions ;" 
 
 2, a pouring forth of our hearts to declare our desires, Ps. 
 cxlii. 2, " I poured out my complaint before Him ; I shewed 
 before Him my trouble." 
 
 ( for ourselves J de P recation > S ^ 
 •n r petition -< Iprecation, 7rpoaev X V, 
 
 Prayer I * j . 
 is either \ others . . intercession, evTevgis, 
 v thanksgiving, ev)(api(n[a. 
 
 First, of deprecation. 
 
 Deprecation must be, — as James v. 13, "is any among you 
 afflicted ? let him pray ;" — in time of affliction, or fear of evil ; 
 because remotio mali habet rationem boni, ' the taking away 
 of evil is in effect a doing us good/ and so cometh under 
 hope, and so to be prayed for. 
 
 Deprecation is in three things ; 
 
 \, ut malum avertatur, ' to prevent an evil before it come / 
 Dan. ix. 16, " let Thine anger and Thy fury be turned away 
 from Thy city Jerusalem, Thy holy mountain ;" 
 
Of the first commandment. 
 
 101 
 
 2, ut malum auferatur, 'to be delivered out of it;' Ps. xxv. PART 
 22, " redeem Israel, O God, out of all his troubles ;" '- — 
 
 3, ut minuatur, that it may be no more than we may be 
 able to bear it ; Ps. Ixxxv. 4, " turn us, O God of our salva- 
 tion, and cause Thine anger toward us to cease." 
 
 Rules for deprecation. 
 
 1. We must not say as commonly we do, I would I were 
 out of the world ; but as Christ prayed for His disciples to 
 the Father, John xvii. 15, not that He would take them out 
 of the world, but deliver them from evil ; and so doing we 
 have God's promise not to be tempted above our strength, 
 1 Cor. x. 13, for either our strength shall increase as the 
 cross increaseth, or else our trouble shall diminish. 
 
 2. We must stand affected as Jehoshaphat, 2 Chron. xx. 
 12, and say, " Lord, we know not what to do," our troubles 
 be so great and our enemies so many, " but our eyes are upon 
 Thee ;" and as the Three children appointed to the fiery fur- 
 nace, who said, " we are sure our God can deliver us ; but 
 if He will not, we will trust in Him and not serve other 
 strange gods," Dan. hi. And Christ set us a perfect good 
 pattern, saying in His agony, " not My will, but Thy will, 
 O Father, be done !" 
 
 Secondly, of precation. 
 
 Precation is the desiring of something that is good ; and 
 this is very usual in the psalms. It hath three degrees, 
 to give to them that want, 
 to stablish and confirm them that have, 
 to increase it in them that have little. 
 
 Here we must observe certain steps ; 
 
 Unum petii, that is, ' one thing especially,' Ps. xxvii. 4, 
 Luke xi. 13; first pray for the Holy Ghost; and then for 
 temporal things, secundum voluntatem ejus, ' according to His 
 good pleasure.' And here resignatio is an excellent virtue, to 
 submit and resign all we have, yea even ourselves, into God's 
 hands; 2 Sam. xv. 2G, "here am I, let Him do to me as 
 seemeth good in His eyes." 
 
102 
 
 Of the first commandment. 
 
 Quest. But doth omnis omnia accipere ? hath every roan 
 granted to him all good ? 
 
 Answ. Surely many ask and receive not ; and then seeing 
 God hath commanded us to ask, and if Ave do not ask He is 
 offended with us, surely therefore the cause why we receive 
 not, must be in ourselves, and in our asking. 
 
 So that in asking, this we hold, 
 
 1. That it is not a demonstrative sign of grace and favour 
 always to have our prayers heard and our requests granted, 
 Ps. lxxviii. 29; and that the devils sometimes have their 
 requests ; 
 
 2. We must know that the denying of our requests is not 
 a sign of reprobation ; as we see in Paul, 2 Cor. xii. 8 ; and 
 that 
 
 a. God doth not deny us our just requests, but defer the 
 granting of them, that we might ask more earnestly and 
 esteem them more highly ; for desideria dilatione crescunt, et 
 cito data vilescunt, 'our desires by being delayed are inflamed, 
 and requests easily granted seem not worth acceptance •' 
 
 /3. or else God deferreth the granting of our requests to 
 bestow a better thing upon us, as grace to Paul ; 
 
 7. or if our requests be not made aright, then they are like 
 children's prayers, that will ask a knife to hurt them, as well 
 as bread to feed them, and those things, non accipiendo acci- 
 pimus, ' we receive, yet receive not.' 
 
 Of intercession. 
 
 Intercession is to pray for others ; (of this Augustine to 
 Ambi'ose, Frater, si pro te solum ores, solus pro te oras ; si 
 pro omnibus oras, omnes pro te or ant, 'brother, if you pray for 
 yourself only, you pray alone for yourself ; if you pray for all 
 men, all men pray for you;') 
 
 for the church, Ps. cxxii. 6, "pray for the peace of 
 Jerusalem ;" 
 
 for governors, Rom. xv. 30, "I beseech you, brethren, 
 . . that ye strive together with me in your prayers 
 to God for me;" 
 
 for our natural brethren, 1 John v. 16, "if any man see 
 his brother sin a sin which is not unto death, he shall 
 
Of the first commandment. 
 
 103 
 
 ask, and He shall give Him life for them that sin not part 
 unto death ;" — m - 
 for our enemies, Matt. v. 44, " pray for them which 
 despitefully use you, and persecute you." 
 
 Gregory upon the Evangelists 2 , speaking on Jer. xv. 1, 
 where it is said, "though Samuel and Moses," &c. asketh the 
 question, Why these men are mentioned? and answereth, 
 Because they prayed for their enemies ; Moses for the Israel- 
 ites when they would stone him, and Samuel for them when 
 they would depose him from ruling over them. 
 
 And these prayers are most effectual ; for qui pro aliis orat, 
 is pro se laborat, 1 he that prayeth for others, he striveth for 
 himself;' for though he profit not them, it shall profit him- 
 self, his prayer shall be turned into his own bosom, Ps. 
 xxxv. 13. 
 
 Thirdly, of thanksgiving. 
 
 Thanksgiving is the last point of prayer. 
 
 God's glory is the chiefest end ; and therefore, whether we 
 receive before we ask, Esay lxv. 24, or when we ask, Matt, 
 vii. 8, it is reason we consider, quid retribuam, ' what shall I 
 return unto the Lord?' Ps. cxvi. 12. 
 
 The heathen could say, gratus animus est meta benignitatis, 
 ' a thankful mind is all which a kind and good heart aimeth 
 at.' And it is the condition of the obligation wherein God 
 hath bound Himself by His promise to hear us, Ps. 1. 15, 
 " thou shalt glorify Me ;" so that if thou dost not glorify 
 Him by thanksgiving, thou breakest the covenant, and art 
 an usurper. 
 
 Thanksgiving standeth in four things. 
 
 1. Confession, that we have received it from heaven, and 
 not from ourselves; as Austin saith, ut is qui confitetur 
 habere se quod non habet, est temerarius, sic qui habere se 
 negat qua habet, ingratus,- ideoque utendum est ut datis, non ut 
 innatis, ut alterius, non nostri, ' as he that confesseth that he 
 hath that which he hath not, is rash ; so he that denieth that 
 he hath what he enjoyeth, is unthankful : therefore we must 
 
 " [Horn, xxvii. § 8, vol. i. col. 15G1.J 
 
104 
 
 Of the first commandment. 
 
 PART use what we have as things given us, not as things springing 
 11 - — from ourselves, as things that are another's and not our 
 own.' 
 
 2. Contentation, when we rest in the gifts of God, and are 
 satisfied with that which we have, Ps. xvi. 6, "the lines are 
 fallen unto me in pleasant places, yea I have a goodly 
 heritage." 
 
 3. Annunciation, to tell it to others what God hath done 
 for us ; Ps. lxvi. 16, " come and hear, all y*e that fear God, 
 and I will declare what He hath done for my soul 
 
 — in the congregation, Ps. cxi. 1, " I will praise the Lord 
 with my whole heart, in the assembly of the upright, 
 and in the congregation 
 
 — yea to all nations, Ps. lvii. 9, " I will praise Thee, O 
 Lord, among the people, I will sing unto Thee among 
 the nations 
 
 — yea to all posterity, Ps. xxii. 31, "they shall come, and 
 shall declare His righteousness unto a people that shall 
 be born, that He hath done this not to keep close the 
 graces of God. 
 
 4. Exhortation to others to do the like ; Ps. xcv. 1, " O 
 come, let us sing unto the Lord, let us make a joyful noise 
 to the Rock of our salvation ;" and if there were no men, we 
 should call upon the creatures to praise God, Ps. cxlviii. 
 
 Thanks is never truly given to God, but there is a better 
 thing received ; as Bernard 3 saith, ascensus gratiarum est 
 descensus gratia, ' upon the ascending of thanks followeth a 
 descending of grace;' and grace fails when our thanks fail. 
 
 The excellency of thanksgiving. 
 
 The excellency of thanksgiving is well to be considered. 
 
 Chrysostom asking the question, Why David was called a 
 man after God's own heart ? answereth, Because David saw 
 thanksgiving most of all pleased God, and therefore used it 
 most of all ; he esteemed prayer as an excellent thing, Ps. lv. 
 17, and appointed certain hours thereunto, yet he preferred 
 the praising of God above all, and therefore used it seven 
 times a day. 
 
 a [vid. Serm. De dil. Deo, ad fin. ct passim.] 
 
Of the first commandment. 
 
 105 
 
 And for this cause the christian church, and innumerable PART 
 
 in 
 
 angels, yea all the creatures in heaven, earth, and sea, sang '- — 
 
 praises, saying, "praise, and honour, and glory, and power, 
 be unto Him that sitteth on the throne, and unto the Lamb 
 for evermore," Rev. v. 11, &c. 
 
 Hence David counted his tongue exercised in the praises 
 of God the best member which he had ; therefore in the 
 church of God every man should speak of his praise. 
 
 And this was the reason why the fathers ended with a 
 doxology, "Now to Jesus Christ with the Father and Holy 
 Ghost, be given all honour, praise, glory," &c. "for evermore." 
 
 Why it is that we may ask and not receive. 
 
 But to speak a little more concerning that question, quare 
 non omnis omnia accipit qua petit ? 
 
 For the matter of our petitions ; 
 Right invocation must be, 
 
 1 . Animata, * our hearts set upon it therefore it is that 
 David chargeth his soul to praise the Lord ; our prayers must 
 be with understanding, or else they are without life ; there- 
 fore saith Paul, " I will pray with the spirit and with the 
 understanding also/' 1 Cor. xiv. 15. 
 
 2. Our prayer must be constant, not like the waves of the 
 sea; but seeing prayer is interpres spei, and abbreviarium 
 fidei, 'the interpreter of our hope, and the brief sum of our 
 faith/ therefore it must be as an anchor to take fast hold, 
 not wavering or slippery ; 
 
 James i. 6, " he that wavereth is like a wave of the sea 
 
 driven with the wind and tossed 
 Ps. cxlv. 18, "the Lord is nigh unto all them that call 
 
 upon Him, to all that call upon Him in truth." 
 
 3. "With humility, or else it is no prayer ; a form whereof 
 we have, Dan. ix. 18, "we do not present our supplications 
 before Thee for our righteousnesses, but for Thy great 
 mercies." 
 
 4. We must not make absurd prayers, orationes sine 
 ratione, 'orisons without reason;' namely, when we do acce- 
 dere pro pace sive pro remissione peccatorum, et ipsi peccala 
 
106 
 
 Of the first commandment. 
 
 PART retinemus, as Tertullian b saith, 'pray for peace and remission 
 — — — of our sins, and yet persist in our sins ;' how can we say to 
 God, Forgive me, and to our brother, Pay me ? 
 a. We must give therefore if we will receive, 
 
 Prov. xxi. 13, " whoso stoppeth his ears at the cry of the 
 poor, he also shall cry himself, but shall not be 
 heard ;" 
 
 /3. and we must forgive, if we will have forgiveness, 
 Mark xi. 25, " when ye stand praying, forgive, if ye have 
 ought against any, that your Father also which is in 
 heaven may forgive you your trespasses." 
 
 5. We must not set days to God, wherein if we be not 
 heard, we will leave prayer and God too ; but we must pray 
 continually, without fainting ; 
 
 1 Thes. v. 17, "pray without ceasing;" 
 Luke xviii. 1, "men ought always to pray, and not to 
 faint." 
 
 Means to prayer. 
 
 Prayer is the means of all other graces ; therefore it hath 
 no means, yet helps it hath. 
 
 1. To consider our own imperfections; to have as it were 
 a table of our wants. 
 
 2. To consider God's benefits, to have a register of them. 
 — David made a diligent search after God's benefits, even the 
 least of them ; and his course was, 
 
 a. first to give thanks for new benefits, Ps. xl. 1, 3, " I 
 waited patiently for the Lord ; and He inclined unto me, 
 and heard my cry ; — and He hath put a new song in my 
 mouth, even praise unto our God;" 
 
 /3. if there were no new, then blessed be God for His old 
 loving-kindness ; Ps. cxxxix., he thanks God for taking 
 him from his mother's womb. 
 
 If thus we would recount God's goodness to us, we should 
 never have any idle time, so great are His mercies, so many 
 first and last, least and most, are His blessings upon us. 
 
 3. Fasting, which is as it were the wings of prayer; as 
 
 >> [vid. de Orat., § 10. p. 133.] 
 
Of the first commandment. 
 
 107 
 
 Augustine 0 saitlij jejunium orationis robur, 'fasting adds PART 
 strength to prayer/ oratio vis jejunii, ' prayer gives strength — — — 
 to fasting.' 
 
 4. To desire other men's prayers to help us, as one saith, 
 si oratio tua fulmen sit, ascendat ad ccelum sola et per se ; si 
 non, sit grando inter imbrern ; ' if thy prayer be as a thunder- 
 holt, let it be sent up to heaven alone, and by itself; if not, 
 let it be as hail amidst drops of rain/ that is, assume the 
 prayers of the godly. 
 
 Signs of thankfulness are, 
 
 To have the soul satisfied as with marrow and fatness, 
 Ps. lxiii. 5. 
 
 To have a care of God's glory, Ps. lxvi. 8, " O bless our 
 God, ye people, and make the voice of His praise to be 
 heard /' 
 
 And a care to please God for His benefits, Ps. liv. — For 
 the joy of the benefit received must not take away our care 
 to be thankful. 
 
 We shew our readiness to this duty when we provoke 
 others to it, " Come, let us rejoice," Ps. xxxiv. 3, yea to call 
 all creatures to praise God, Ps. cxlviii., as David did. 
 
 § 7. Of the Love of God. 
 
 After the obtaining of that which we pray for, followeth 
 love ; and whereas we said before that to have a thing was, 
 first to know it, and then to esteem it ; this esteeming doth 
 properly appertain to love. 
 
 Love is 
 
 1, concupiscentioe, ' of concupiscence/ when we love to the 
 end to receive some good thing of him whom we love, called 
 amor mercenarius, ' mercenary love ;' 
 
 2, benevolent ice, ' of good will/ without respect of any 
 good looked for, called gratuitus, ' a free love.' 
 
 Others divide love to be, 
 
 quoniam, ' because' He hath heard our voice ; 
 tametsi, 'though' He kill us, Job xiii. 15. 
 
 c [vid. Serin, in Quadr. ccvi., sq., vol. v. col. 922, 924.] 
 
108 
 
 Of the first commandment. 
 
 part "We may also distinguish love, as if C meats, 
 — 11 we should be said to love our \ friends. 
 
 In the one we love our own good, quod cupimus, ' which we 
 have a desire unto 
 
 In the other, to do them good, quibus benevolumus, 'to 
 whom we wish well.' 
 
 The Apostle saith, 1 Cor. xv. 46, " that is not first which 
 is spiritual, but that which is carnal;" which Augustine, 
 Basil, Ambrose, and Bernard refer to faith and love, shewing 
 that Caesar's virtues were in greater account than Cato's; 
 Caesar's being courtesy, affability, clemency, liberality, &c, 
 Cato's, constancy, faithfulness, justice, &c. ; because these 
 reached not to the commodity of others, as the former did. 
 That which is natural will be first, concupiscentia, ' a concu- 
 piscence/ before it be cupiditas, ' a desire and because nemo 
 repente fit summus, ' no man presently cometh to the highest 
 pitch' of love, we must take this amor mercenarius, ' merce- 
 nary love,' as the inchoation and mean whereby to attain to 
 the other which is gratuitus, ' a free love.' 
 
 ■Love above faith and hope. 
 
 Love is the greatest virtue, even above faith, and hope ; 
 
 1. In breadth, for faith and hope are within the bounds of 
 man's person, but love is to God Himself, and from Him to 
 our friends, yea our enemies ; beatus qui amat te et amicos in 
 te et inimicos propter te, ' blessed is he, who loveth Thee, and 
 his friends in Thee, and his enemies for Thy sake,' saith 
 Augustine d . 
 
 2. In length; where the other end with life, love is after 
 this life, even in heaven. 
 
 And whereas faith and hope are in us, but not in God at 
 all; love is in God; yea, He loved us first; as Bernard saith, 
 nescio quid amore majus ; deduxit Deum de ccelo, hominem 
 invexit in cailum, Deum homini pacavit, hominem Deo recon- 
 ciliuvit, ' I know not what is greater than love ; it brought 
 God from heaven, it elevated man to heaven, it appeased 
 God's anger towards man, it reconciled man to God.' 
 
 d [Confess., lib. iv. cap. 9, vol. i. col. 102.] 
 
Of the first commandment. 
 
 109 
 
 PART 
 III. 
 
 Why we should love God. 
 
 And then seeing magnes amoris est amor, * love is the lode- 
 stone attractive of love/ and God hath loved us first ; great 
 cause have we to love God again, who hath loved us e , 
 
 1. Prior, 'first;' 1 John iv. 19, "we love Him, because He 
 first loved us;" durus est qui amorem non rependit, f he is 
 hard hearted who requites not love with love ;' 
 
 2. Tardus, 'so great; 5 as Augustine, non licet conari expri- 
 mere quantus, 'we may not attempt to express how great 
 He is;' 
 
 3. Tantillos, 'as small as could be;' even before we were, 
 Rom. ix. 11, "the children being not yet born, neither 
 having done any good or eA-il;" 
 
 4. Tales, ' so ill conditioned ;' Rom. v. 10, " when we were 
 enemies ;" 
 
 5. Tantum, 'so highly;' as we may see in God 
 
 a. the Father, His tantum, 'so much love,' John iii. 1G; 
 
 sic, ' so greatly,' that He spared not His own Son ; 
 y3. the Son, His tantum, 'so much love,' content to 
 leave heaven and to come down and suffer 
 ignominy, Matt, xxvii. 63, "that deceiver;" 
 poverty, Luke ix. 58, "the Son of man hath not 
 
 where to lay His head ;" 
 sickness, Esay liii. 4, 5, " He hath borne our griefs, 
 
 and carried our sorrows ;" 
 hatred, John v. 18, "the Jews sought to kill Him;" 
 death itself, John xv. 13, "greater love hath no man 
 than this, that a man lay down his life for his 
 friends ;" 
 
 and all for our sakes, for the love He bore us ; 
 <y. the Holy Ghost, His tantum, ' so much love,' as to 
 come and dwell with us when Christ left us; Rom. v. 5, 
 " the love of God is shed abroad in our hearts by the 
 Holy Ghost which is given unto us." 
 
 So that we may say, What could God do more ? 
 
 6. Gratis, 'freely;' Ps. xvi. 2, "my goodness extendeth 
 not to Thee ;" He can receive nothing of us but love ; nihil 
 
 ' [S. Bern. De amore Dei, cap. (3. col. 1 145 ; De caritate, cap. 31. col. 2359.] 
 
110 
 
 Of the first commandment . 
 
 part autem decentius quam ut amor amore compcnsetur, 'nothing 
 — — — doth more beseem us than to return love for love.' 
 
 How much we should love God. 
 
 Quest. Now how much should we love God again ? 
 
 Answ. Bernard answereth this question ; quia fecisti me, 
 ideo me tibi debeo ; nunc autem cum renovasti, quantum ? dicto 
 me fecisti, sed renovasti multis dictis, factis, passis, ' because 
 Thou hast made me, therefore I owe myself to Thee; but 
 now seeing that Thou hast made me anew, what do I owe 
 Thee? Thou madest me with a word, but Thou hast made 
 me anew with many words, deeds, sufferings.' 
 
 And with the second making there came the gift of God 
 himself ; nisi dedisset se pro te, non reddidisset te tibi ; si me 
 solum mihi reddidisset, potui me illi denuo ; at cum se mihi, 
 quid illi reddam ? ' had not Christ given Himself for thee, 
 He had not restored thee to thyself; had He restored 
 myself only to myself, I could have given myself to Him 
 again ; but when as He hath given Himself unto me, what 
 shall I return to Him again?' Yet that which followeth is 
 our comfort, etenim si non possim quantum debeo amare, ultra 
 quod possum, si possim, velim ; et si minus reddo, quia minor 
 sum, quia tamen totd animd diligo, nihil deest, ' surely if I can 
 not love Him so much as I ought, I would go farther than I 
 can, if I could ; and if I return less to Him because I am less, 
 yet because I love Him with my whole heart there is nothing 
 defective.' — And so this we must labour to attain unto, to 
 love Him with all our heart and all our soul. 
 
 Our love to God may be examined by this, whether we be 
 content i lege Domini, ' content with God's law ;' for qui regem 
 amat, legem amat, 'he that loveth the king, loveth the law;' 
 and so it is with God and His law. 
 
 The contrary (amor mundi, 'the love of the world,' 
 to this is \amor sui, 'the love of a man's self.' 
 
 Means of love. 
 
 Among many, one means to make us love God, is the con- 
 sideration of the profit we shall reap by it ; He hath given 
 His Son for a jn'ice, His Spirit for a pledge, and He reserveth 
 
Of the first commandment. 
 
 Ill 
 
 Himself for a reward ; dedit Filium pretium pro nobis, Spiri- part 
 
 turn sanctum testem, et seipsum pro nobis servat, daturus coro — 
 
 nam, ' He gave His Son a price to purchase us, the Holy 
 Ghost a witness testifying His truth to us, and He hath 
 reserved Himself for us, when He will give us the crown of 
 glory.' 
 
 Signs of love. 
 
 1. To think of God with a deep thought, a long thought, 
 and an often thought, cogitatione profunda, continuatd, crebrd ; 
 for Matt. vi. 21, ubi thesaurus, ibi animus, ' where the trea- 
 sure is, there will the heart be also ;' 
 
 2. To esteem well of the pledges of God's love, the word 
 and sacraments ; 
 
 3. Ubi amor, ibi oculas, ' where the love is placed, there 
 will the eye be;' as Esau's eye was on the pottage, Gen. 
 xxv. 31 ; 
 
 4. A grief for God's absence from us, Ps. cxx. 5, "woe is 
 me that I sojourn in Mesech, that I dwell in the tents of 
 Kedar !" 
 
 5. Not to think the time long that we serve Him, as Jacob 
 because he loved Rachel, thought seven years a short time, 
 Gen. xxix. 20; 
 
 6. To be afraid to lose Him ; quod cupis habere, times per- 
 dere ; cuicunque cupis conjungi, ab eo times separari, ' that 
 which thou desirest to have, thou art afraid to lose; to 
 whomsoever thou desirest to be united, thou wilt fear to be 
 separated from him ;' 
 
 7. To be grieved when we think we have lost Him, and 
 feel not our former comfort ; 
 
 8. To have a care to recover God's love again, Ps. cxxxii. 4, 
 " I will not give sleep to mine eyes, or slumber to mine 
 eyelids," &c.; 
 
 9. If we can be content to love God so much the more, if 
 all men beside ourselves should hate Him, as Ps. cxix. 126 sq., 
 " they have made void Thy law, therefore I love Thy com- 
 mandments above gold, yea above fine gold ;" 
 
 10. If neither water can quench it, nor fire consume it, 
 but we can forego all for it. 
 
112 
 
 Of the first commandment. 
 
 PART 
 
 III 
 
 Effects of love. 
 
 Now the two effects of love are, obedience, and patience. 
 
 Of obedience Gregory saitb, probatio dilectionis est exhi- 
 bitio operis, 'the proof of our love is seen by the prompt- 
 ness of our good works obedience then as the active, and 
 patience as the passive, do both depend upon love. 
 
 Love between equals is called amicitia, 'friendship/ but 
 where one party is supei'ior, reverentia, ' reverence/ or rather 
 observantia, 'observance/ the natural act whereof is obedience ; 
 and though Christ be our friend and our brother, yet the 
 apostles call themselves His servants, and Rom. vi. 16, 
 " whom ye obey, his servants ye are." 
 
 In the Lord's prayer, in the first petition we desire to 
 glorify God's name, and that is by the kingdom of God 
 coming, and that cometh by doing His will, which is obe- 
 dience. 
 
 Nihil facit bonos vel malos mores, sed boni vel mali amoves, 
 ' nothing maketh our carriage good or evil, but our good or 
 evil love/ Augustine. 
 
 The causes of all evil, and of the want of obedience are 
 these, 
 
 amor male inflammans, 'love inflaming to evil/ 
 timor male humilians, ' fear dejecting us to evil/ 
 That our obedience may be true, there must be idem velle, 
 and idem nolle, ' a willing and nilling the same/ betwixt God 
 and us ; suffering all our actions and all our wills to be ruled 
 and directed by God's will. 
 
 Though sacrifice be acceptable unto God, yet obedience is 
 better than sacrifice ; 
 
 1. In obedience off ertur propria voluntas, 'our own will is 
 offered / that which is our own, as it is dearer to us, so it is 
 better accepted of God ; but in sacrifice we offer strange flesh, 
 and not our own. 
 
 2. In obedience we offer up ourselves a living sacrifice ; in 
 the other, dead flesh of slain beasts. 
 
 First effect of love, obedience. 
 
 Obedience better than sacrifice. 
 
Of the first commandment. 
 
 113 
 
 3. In sacrifice the things may be our own, but in obedi- PART 
 
 ence we offer ourselves ; and obedientia non potest plus dare : — 
 
 quam dedit, dedit enim se, ' obedience cannot give more than 
 
 it hath given, for it gave itself/ 
 
 4. Obedience is juge sacrificium, 1 a daily sacrifice ;' a per- 
 petual mortifying of the will, reason and members, &c. 
 whereas sacrifices are consumed in an hour. 
 
 Obedience is a compound word of ob and audio ; and the 
 rule of compounds is, in cotnpositis et copulativis utrumque 
 faciendum, 'in compounds and copulatives both parts must 
 concur.' 
 
 We have great reason to hear Him, because He heai*eth 
 us ; neither can we hear a better counsellor, and if we hear 
 not Him we shall hear a worse ; for oves qui non audiunt pas- 
 torem, incidunt in lupos, ' they that will not follow the shepherd 
 to the pastures, shall follow the butcher to the shambles.' 
 
 And the next thing in obedience is to keep that we hear. 
 
 The degrees of disobedience are, 
 
 1, negligentia ubique culpabilis, ' negligence, which is every 
 where culpable ;' Matt. xxii. 12, " friend, how earnest thou in 
 hither not having a wedding garment ?" 
 
 2, contemptus ubique damnabilis, ' contempt, which is every 
 where damnable Luke xiv. 18, " they all with one consent 
 began to make excuse." 
 
 Signs of obedience. 
 
 1, If we obey in God's law as well that point which the 
 prince's law doth not take hold of as that which it doth, as 
 namely, the third and fourth commandments ; 
 
 2, If in those things wherein God seemeth to strive with 
 nature, we follow God, and prefer Him before our parents, 
 our brethren and kindred, as Abraham did. 
 
 Second effect of love, patience. 
 
 The second proper effect of love is patience; "Charity 
 suffereth long," 1 Cor. xiii. 4; it is a fruit of love. A 
 heathen man said, non amo quenquam, nisi offendam, 1 1 love 
 not any man, unless I offend him/ for so I shall know 
 whether he love me or no, by his forbearing of me ; and 
 
 i 
 
114 
 
 Of the first commandment. 
 
 PART Augustine saith, qui desinit sustinere, desinit amare, 'he that 
 
 ill . 
 '- — ceaseth to bear with me, ceaseth to love me/ 
 
 Durum pati, 'it is a difficult matter to suffer,' for evil is 
 
 the object to patience ; so that patience is never propter se, 
 
 sed propter magis bonum, * for itself, but for a greater good/ 
 
 And this is the reason of Christianity, that we suffer wrong 
 
 and forbear a little pleasure here on earth, that we may have 
 
 greater joy in heaven ; so that ardor desideriorum facit toleran- 
 
 tiam malorum, ' vehemency of desire makes us patient of evil/ 
 
 ~\Ye offend against patience, when we are ignorant of 
 the original of affliction, and consider not the cause from 
 whence it cometh, and so separate God from being the 
 author thereof ; and 
 
 1, if the affliction be within us, we take unto ourselves 
 terrenas consolationes, ' earthly comforts/ our pleasures and 
 our friends, and so labour to drive it away ; 
 
 2, if the affliction be without, ascribe it humori natures, non 
 rationi gratia, ' to the course of nature, not to the course of 
 God's grace / then we think we have injury, and so look not 
 to God that is the smiter, but unto man that is but God's 
 rod. 
 
 Means to patience. 
 
 1. To consider that we suffer justly, we deserve it, Luke 
 xxiii. 41, "we receive the due reward of our deeds;" 
 
 2. As it is just, so it is of faith in regard of the promise, 
 Ps. lxxxix. 33, sq., that His mercy shall never be taken away; 
 " My loving-kindness will I not utterly take from him, nor 
 suffer My faithfulness to fail; My covenant will I not break, 
 nor alter the thing that is gone out of my hps •" 
 
 3. To consider, that continual prosperity in temporal 
 things is not always a sign of God's favour, but rather the 
 contrary. 
 
 4. Seeing thou canst not help it, make a virtue of neces- 
 sity, Acts ix. 5, "it is hard kicking against the pricks;" 
 therefore do it willingly, and suffer patiently. 
 
 Of the cause of affliction. 
 
 A great mean to patience is to consider the cause of afflic- 
 tion, both the beginning and the end. 
 
Of the first commandment. 
 
 115 
 
 Of the beginning of affliction. 
 
 PART 
 
 III. 
 
 For the beginning of affliction, it is from God, Who is 
 indeed not only the sovereign good, but the author, origi- 
 nal, and fountain of all good ; from Whom it is as impos- 
 sible that any evil should be derived, as for Himself to be 
 evil. God's smiting us is good and healthful for us ; He 
 abhors to hurt and to be hurt, for He is an only and sove- 
 reign power doing us good. 
 
 Those that do not consider this are like Simon of Cyrene, 
 that carried the cross and Avas not crucified on it ; and such 
 men, if their afflictions be within them, they take terrenas 
 consolationes, ' earthly consolations,' to drive them away ; if 
 they be without them, they judge them ex aliorum facto, 'by 
 others' deeds,' to be injuries; and so omittentes Dewn percus- 
 sorem homines baculo pelunt, ' passing by God Who smiteth 
 them, they fall upon men with their weapons,' who are but 
 God's instruments. 
 
 Whereas they should consider that God's punishments are 
 of two sorts, 
 
 a. some mere punishments, which befal plainly without the 
 concurrence of man's intention or hand, as famine, dearth, 
 earthquake, the earth's barrenness, inundations, diseases, 
 death; in all these there is nothing impure, because they 
 flow from a most pure fountain ; 
 
 /3. other punishments are of a mixed nature, because they 
 are inflicted by using men as His instruments ; such are 
 tyranny, wars, oppressions, slaughters ; in these there is 
 something impure, because they flow and stream along 
 through the impure channel of human affection. 
 
 Quest. But is there any injustice in the execution hereof? 
 
 Ansio. In regard of men there is often injustice, but in 
 regard of God never any. The instruments are oftentimes 
 as the Sabeans were against Job; look therefore to the 
 author, not to the actor ; as David did when Shimei railed 
 on him, 2 Sam. xvi. 10, 12, "the Lord hath said unto him, 
 Curse David ; who shall then say, Wherefore hast thou done 
 
 Of men as God's instruments herein. 
 
 i 2 
 
116 Of the first commandment. 
 
 PART so? — It may be that the Lord will look on mine affliction, 
 — i-i— : — and that the Lord will requite me good for his cursing." 
 
 Neither must we curiously enquire why God useth the 
 wicked to punish the godly ; consilia enim Dei miranda sunt, 
 non rimanda, cut uni licet quod libet, et nihil libet nisi quod 
 licet, ' God's counsels are to be admired, not questioned ; 
 because He alone can do what He pleaseth, and He lists to 
 do nothing but what is best/ 
 
 Princes deal by inferior magistrates ; magistrates have 
 their executioners; parents sometimes punish by their ser- 
 vants ; why may not God do the like, and when He pleaseth, 
 to punish by His own hand ; and when it seemeth good to 
 Him, to punish by the hand of some other? Nebuchad- 
 nezzar is called God's servant ; if an angry servant have a 
 mischievous bent, it's no matter ; for thy part let him alone, 
 and look to the mind of Him that sets him on work j for thy 
 Father, "Who bids him smite thee, stands by, so that the ser- 
 vant shall not multiply one stripe more than thy Father's pre- 
 scription gives way to. The devil also God sometimes useth 
 to afflict His children, but he is bound within certain limits, 
 Job i. 
 
 What point of wisdom is greater than to draw good out of 
 evil, and to turn destruction into salvation ? Now the power 
 of God doth especially demonstrate itself, because it not only 
 doth overcome His enemies, but doth also draw them to Him 
 and to His tents and party, that they war for Him. Which 
 thing falls out daily, when God's will is done upon evil men, 
 though it be by evil men ; when those things which ill men 
 do against His will, He so moderates, that yet they be not 
 done beside His will. 
 
 Of the ends of affliction. 
 
 Now for the ends of afflictions ; they are three ; 
 to exercise good men ; 
 to chastise such as have slipped ; 
 to punish wicked men. 
 
 First, to exercise good men. 
 First, to exercise the good ; and this very profitable, both to 
 
Of the first commandment. 
 
 117 
 
 confirm themselves and others, and also to try and prove PART 
 them ; — — — 
 
 1. To confirm themselves; the seaman is taught by a 
 tempest, the soldier by dangerous enterprises, and a faithful 
 man by afflictions; trees shaken by the winds take deeper 
 root, and good men assaulted by the waves of affliction stick 
 closer to virtue. 
 
 2. To confirm others also; the courage and patience of 
 good men in affliction is as it were a torch light to this dark 
 world; and they call others by their examples, as it were 
 chalk out their way where they should go. Paid was killed 
 by Nero, but the axe which killed him animates and secures 
 us boldly to die for the truth. To conclude ; so many select 
 injuriously and violently smitten and slain, by the streams of 
 their blood embolden us to persist firm and constant. Now 
 all these things would be buried in obscurity, without the 
 bright shining of affliction. 
 
 3. To try and prove them also ; how else could any man 
 be assured of his firmness ? It was therefore a noble speech 
 of Demetrius, No man seems to me more unhappy than he 
 who never felt adversity. 
 
 Secondly, to chastise such as have slipped. 
 
 Secondly, to chastise and correct those that are fallen. 
 Affliction is to us as a whip when we have sinned, as a 
 bridle before we sin to keep us from it ; so that, 
 
 1, as the Persians, when they would punish a nobleman, 
 took his garments and smote them as the man himself; so 
 God our Father in all our castigations toucheth not us, but 
 our body, riches, lands and outward estate; 
 
 2, chastisement also is a bridle, which God opportunely 
 puts into our mouths when He sees us about to sin, as provi- 
 dent physicians sometimes let thee blood, not because thou 
 art sick, but lest thou shouldst be sick ; so God by calamities 
 takes those things from us which would be the fuel and 
 bellows kindling vice in us, for He knows the nature and 
 bent of all men which lie hath made. 
 
 Thirdly, to punish wicked men. 
 Thirdly, to punish the wicked. Punishment doth properly 
 pertain to evil men ; yet is not evil, but good, 
 
118 
 
 Of the first commandment. 
 
 a. first, if you look unto God, the law of Whose justice 
 requires that men's sins should either be amended, or taken 
 quite away ; now chastisement takes away those which can 
 be washed off, those which cannot, punishment takes away ; 
 
 /3. secondly, if you regard men, whose society cannot 
 stand if violent and wicked-natured men shall slip away 
 unpunished ; 
 
 7. thirdly, if you regard the wicked men themselves run- 
 ning headlong into vice and mischief; they cannot be 
 drawn therefrom without cutting off, therefore God's plea- 
 sure is to take them away lest they should ever sin ; 
 
 8. fourthly, in respect of justice, for all punishment is 
 good, and all impunity is evil. 
 
 And thus much of the first point, that we must have a 
 God. 
 
 There remain yet two points, 
 
 The second, to have Him for our God, which is Religion ; 
 
 The third, to have Him alone, which is Sincerity ; 
 and out of the words "before Me," Integrity; 
 and out of the word " shalt," Perseverance. 
 
 § 8. Of religion. 
 
 Our affection is evermore bent to some religion; 
 
 either an idol ; 1 Cor. viii. 7, " some with conscience of 
 the idol unto this hour eat it as a thing offered unto 
 an idol," &c. ; 
 
 or the world j 2 Cor. iv. 4, " the god of this world hath 
 blinded the minds of them which believe not;" 
 
 or our belly; Phil. hi. 19, " whose god is their belly;" 
 
 or money; Eph. v. 5, " covetous man, who is an idola- 
 ter;" 
 
 All these dishonour the true God ; and therefore it is not 
 enough to have a god, but we must have a true God. 
 
 Chief errors in religion. 
 
 In religion there are three usual errors ; 
 
 1 , when we never seek more, but, " in this I was born, 
 and in this will I die," and so religion findcth us, and not 
 we it ; 
 
Of the first commandment. 
 
 119 
 
 2, when we take unto ourselves a religion upon some PART 
 
 III 
 
 offence, and stubbornness to be revenged of some injury ; : — 
 
 3, when religion is upon a sudden found out, and as it 
 were stumbled upon, without either ordinary study or ordi- 
 nary time. 
 
 Quest. But if a man be born in time of true religion, 
 what need then any more search? 
 
 Answ. I say, yet he must probate, 'try and examine' it, 
 whether it be true or no, which is proportionable to the seek- 
 ing of it. 
 
 We must seek it therefore, and that, 
 
 1, before all other things, Matt. vi. 33, " seek ye first the 
 kingdom of God;" first of all, for it sanctifieth all other 
 things ; we must " seek the Lord while He is near/' Isa. lv. 6, 
 lest while we are seeking other things He be gone farther 
 off; 
 
 2, with our whole heart, after a serious and earnest and 
 hearty manner; Deut. iv. 29, "thou shalt find Him, if thou 
 seek Him with all thy heart and with all thy soul ;" Jer. 
 xxix. 13, "ye shall seek Me, and find Me, when ye shall 
 search for Me with all your heart." 
 
 Having sought religion, and found it, we must rest in it, 
 " consenting to wholesome words," 1 Tim. vi. 3, and make 
 it our girdle, Eph. vi. 14, our " loins girt about with truth." 
 
 Contrary to this resting in true religion, are 
 schism in things indifferent ; 
 heresy in great matters ; 
 apostasy, denying and falling from all. 
 
 Means to true religion. 
 
 a. Reading the scriptures ; Acts viii. 28, the eunuch ; 
 
 /3. prayer, alms and fasting; Acts x. 10, Cornelius; 
 
 <y. to increase our small knowledge; Acts xviii. 24, Apollos. 
 
 Signs of true religion. 
 
 Augustine in his book De civitate Dei, mentioneth four ; 
 the antiquity; 
 the purging of the soul ; 
 
120 
 
 Of the first commandment. 
 
 PART 
 
 III. 
 
 the small beginning ; 
 the examples of virtue. 
 
 Thus much of religion. 
 
 § 9. Of sincerity. 
 
 Sincerity is to have God alone for our God, commanded 
 in those words, Matt. iv. 10, " with all thy heart, with all 
 thy soul;" so expounding that word "only," Deut. vi. 13, 
 for He will not give His glory to another. 
 
 Our worship of God must be sincere, 
 
 1, in respect of the matter, that it be not corrupt, not 
 mingled with falsehood ; 
 
 2, in respect of the quality or affection, that it be not, 
 
 lukewarm, half hot, half cold, Rev. hi. 16 ; 
 
 like to them, Isa. xxviii. 15, to whom all things are 
 
 alike, " we have made a covenant with death, and 
 
 with hell are we at agreement;" 
 double hearted ; James iv. 8, " purify your hearts, 
 
 ye double minded." 
 
 Now for integrity ; " before Me." 
 
 This commandment is by this addition distinguished from 
 the other three that follow ; the other concerning God's out- 
 ward worship, this His inward. 
 
 The Lord fashioned the eye, Ps. xciv. 9, yea He framed 
 the spirit, Zach. xii. 1, and therefore seeth more than the eye 
 or spirit, yea more in us than we do ourselves ; and there- 
 fore, though bonum coram homine sit bonum apparens, ' what 
 is good before man be an apparent good/ yet if it be revera 
 bonum, 'good indeed,' it must needs be bonum coram Deo, 
 ' good before God/ or, ' in His sight.' 
 
 God must have not only the outward but the inward man, 
 the heart, "the inward parts," Ps. li. 6; and in this respect 
 the kingdom of heaven is said to be within us, Luke xvii. 21. 
 God requireth the heart, because from the heart cometh 
 life and all the faculties of soul and body, and without it all 
 the parts arc dead. 
 
 Job i. 1, integer et rectus, ' straight and sound/ are joined 
 
 Of integrity. 
 
Of the first commandment. 
 
 121 
 
 together; so we must have these two properties, we must be PART 
 recti, straight, not crooked, and integri, sound, not hollow ; — HI — 
 for so is a good work comely both within and without ; 
 Exod. xxv. 11, "thou shalt overlay it with pure gold, within 
 and without thou shalt overlay it." 
 
 Means to integrity. 
 
 To set God before our eyes continually. 
 To think upon judgment, and our account. 
 To consider that eye-service is nothing pleasing to God, 
 Eph. vi. 6. 
 
 To consider how Christ gave His heart-blood for us ; there- 
 fore Bernard saith f , juste cor nostrum vendicat, qui suum pro 
 nobis dedit, * He justly challengeth our heart, who gave His 
 heart for us.' 
 
 Signs of integrity. 
 
 If we be not conscii mali, ' guilty of evil to ourselves,' and 
 so fear not what men can do unto us, 1 Cor. iv. 3. 
 
 If we continue our strength and stedfast mind under the 
 cross, as Ezekiah did, 2 Kings xx. 3, " I beseech Thee, O 
 Lord, remember now how I have walked before Thee in truth 
 and with a perfect heart, and have done that which is good 
 in Thy sight." 
 
 If the hatred of sin begin in ourselves, Rom. vii. 24, " O 
 wretched man that I am ! who shall deliver me from this 
 death?" 
 
 If we can truly say the two last verses of the 139th Psalm, 
 " Try me, O God, and know my heart ; prove me and know 
 my thoughts, and consider if there be any way of wickedness 
 in me;" or a milder trial, Ps. vii. 3, " If there be any wicked- 
 ness in my hands;" or at least, Ps. iv. 4, let us examine 
 our own hearts upon our beds, " Commune with your own 
 heart upon your bed, and be still." 
 
 Of perseverance. 
 
 Now for perseverance. The answer to non habebis, ' thou 
 shalt have no other gods,' is not non habeo, ' I have no 
 other/ but non habebo, ' I will have no other/ These verbs 
 
 f [Ep. cxliii. p. 240 b.] 
 
122 
 
 Of the first commandment. 
 
 PART of time, fid, sum, ero, may all work in us a fear to see what 
 
 ITT 
 
 : — we have been, what we are, and what we shall be, especially 
 
 because we know not whether God will forsake us or not. 
 
 Perseverance is distinguished from patience, in that the 
 object of patience is tristitia cruets, 1 the sorrow of bearing 
 the cross/ and the object of perseverance is tcedium diutur- 
 nitatis, 1 the tediousness of long delay/ 
 
 Here are condemned, 
 
 Those that persevere and continue in an evil thing, 
 " rise early that they may follow strong drink, that con- 
 tinue until night, till wine inflame them," Esay v. 11; 
 "they that tarry long at the wine," Prov. xxiii. 30; 
 Those that do at once fall quite away, or if not, yet are 
 wavering and unstedfast, as Pharaoh was. 
 
 Means to perseverance. 
 
 As in patience, to prepare ourselves against our enemies, 
 Josh. i. ; 
 
 to set much by religion, for if we set little by it we shall 
 not continue ; 
 
 to desire not to run in vain ; 
 
 to consider the continuance of the reward, which shall last 
 for ever. 
 
 Signs of perseverance. 
 
 1 . Not to look back but forward, nunguam dicere, sufficit ; 
 for cum desinis esse melior, incipis esse deterior, ' never to say, 
 it is enough/ for ' when you cease to be better, you begin to 
 be worse;' as they that row against the stream, if they hold 
 still, are carried backward. 
 
 2. That which is, Rev. ii. 19, "I know thy works, and 
 charity, and service, and faith, and thy patience, and thy 
 works ; and the last to be more than the first ; " if our last 
 fruit be more than our first ; and if we " grow from strength 
 to strength," Ps. lxxxiv. 7 ; if our " love may abound yet more 
 and more in knowledge and in all judgment," Phil. i. 9. 
 
 Thus much of the first commandment. 
 
Of the second commandment. 
 
 123 
 
 PART 
 III. 
 
 THE SECOND COMMANDMENT. 
 
 It teacheth the manner of God's outward worship, and 
 hath in it two tilings ; 
 
 1, the precept itself, "thou shalt not make to thyself any- 
 graven image/' &c. ; 
 
 2, the reason of the precept, "for I am a jealous God, 
 and visit the sins of the fathers," &c. So princes after that 
 they have set down the things which they command in their 
 laws and statutes, add presently, qui secus faxit punietur, ' he 
 that transgresseth what here is commanded, shall undergo 
 condign punishment,' and thereby declare how he shall be 
 corrected by law, who would not be directed by the law. 
 
 § 1. Of the precept. 
 The precept prescribeth two things ; 
 
 1. That for His honour in outward worship, He will have 
 modum a se prcescriptum, ' the manner prescribed by God ;' 
 
 2. He will have reverentiam exhibitam, ' reverence yielded 
 to that manner.' 
 
 Of the general thing here forbidden. 
 
 The general thing here forbidden is the making of images. 
 But a further thing is set down, Col. ii. 23, invented worship, 
 for 'to make' in this place signifieth 'to invent.' By the 
 fault here expressed and forbidden we must understand all 
 sins of like nature; for so by a synecdoche in other com- 
 mandments under one gross sin expressly forbidden, the 
 rest of inferior or equal impiety are forbidden. So that 
 idekodpiqaKeia, ' will-worship,' Col. ii. 23, is forbidden ; man 
 must not think himself so wise to devise a worship for God, 
 nor must he be so humble as to bow down to any represen- 
 tation of God ; this honour is only due to one Lord God. 
 
 Testimony of scripture hereupon. 
 Against the use of images, we have 
 
 1. God's express command, "thou shalt not make to 
 thyself," &c. 
 
124 
 
 Of the second commandment. 
 
 PART 2. We have Moses' commentary on this commandment, 
 
 '- — Deut. iv. 13 — 15 ; in the mount no object was presented to 
 
 their senses, but " only a voice Avas heard." 
 
 3. We have the interpretation of Christ; 
 
 a. God must be worshipped "in spirit;" He is a spirit, 
 and cannot be expressed by an image ; 
 
 /3. God must be worshipped "in truth;" but an image is 
 at the best a counterfeit representation of the truth, and not 
 truth itself ; hence it is that the truth is opposed to feigned 
 worship, John iv. 23. 
 
 God saith, "thou shalt not make to thyself;" so then, 
 though God the law-maker appointed the representation of 
 cherubim, and of the brasen serpent, yet may not man pre- 
 sume to devise the like ; he must take such resemblances as 
 God Himself gave him, and not of his own invention pro- 
 pound any ; except God have said to bim as to Moses, these 
 and these representations shalt thou make. 
 
 Of the general thing here commanded. 
 
 The general thing here commanded is, that we should 
 worship God after the order that He hath prescribed ; " see 
 that thou make all things to the pattern," Heb. viii. 5, 
 Exod. xxv. 40; for as Chrysostomg saith, non est honor sed 
 dedecus, si vel contra vel prater mandatum fiat, 'it is not 
 honour but dishonour, if it be done either against or besides 
 God's command.' 
 
 This that is here commanded we express by 
 
 " hearing of that one Prophet," namely Christ ; Acts 
 
 iii. 22, " Him shall ye hear;" 
 not adding or detracting any thing, Deut. xii. 32, "what 
 
 thing soever I command you, observe to do it : thou 
 
 shalt not add thereto, nor diminish from it;" 
 not altering any thing, Jer. ii. 11, "My people have 
 
 changed their glory;" 
 nor leaving any thing undone, Deut. v. 32, "ye shall 
 
 observe to do therefore as the Lord your God hath 
 
 commanded you : ye shall not turn aside to the right 
 
 hand or to the left." 
 
 % [In Matth. Horn. 1. § 3. vol. vii. p. 518.] 
 
Of the second commandment. 
 
 125 
 
 Herein we have to consider 
 
 the eternal substance, 
 the ceremony. 
 
 PART 
 III. 
 
 Of the eternal substance. 
 
 The eternal substance standeth in four things ; 
 
 1. Preaching the word, which we see hath been always 
 used ; 
 
 Before the flood, Noah; 1 Pet. hi. 19, "He went and 
 preached unto the spirits in prison;" 
 
 In Moses' time, Deut. xxxiii. 10, " they shall teach Jacob 
 Thy judgments, and Israel Thy law;" 
 
 In the prophets' time, Isa. lxi. 1, "the Lord hath anointed 
 me to preach ; " 
 
 In the time of the second temple, Neh. viii. 2 — 4, " and 
 Ezra the priest brought the law . . and he read therein, . . and 
 Ezra the scribe stood upon a pulpit of wood," &c. 
 
 In Christ's time, Luke iv. 16, " as His custom was, He 
 went into the synagogue on the sabbath day, and stood up 
 for to read;" 
 
 In the christian church, Mark xvi. 15, " He said, Go ye 
 into all the world, and preach the gospel to every creature;" 
 1 Cor. i. 21, "it pleased God by the foolishness of preaching 
 to save them that believe." 
 
 2. Invocation, called " the calves of our lips;" which is 
 a. Petition, 
 
 Gen. iv. 26, "then began men to call upon the name of 
 the Lord;" 
 
 Gen. xx. 7, " he is a prophet, and he shall pray for thee, 
 
 and thou shalt live ; " 
 Exod. viii. 8, " intreat the Lord, that He may take away 
 
 the frogs from me and from my people ;" 
 Numb. x. 35, sq., this was at the beginning of battle, 
 
 " rise up, O Lord ;" and at the ceasing of the battle, 
 
 " return, O Lord ;" 
 1 Kings viii. 22, Solomon's prayer ; and 
 Luke xi. 1 — 4, Christ's. 
 /3. Thanksgiving, 
 
 commanded, Deut. xxxi. 19, "write ye this song for you, 
 
 and teach it the children of Israel ; " 
 
126 
 
 Of the second commandment. 
 
 part practised, Gen. xxiv. 27, " blessed be the Lord God of 
 my master Abraham, who hath not left destitute my 
 master of His mercy and His truth;" so also, 
 
 Exod. xv. 1, "then sang Moses and the children of Israel 
 this song unto the Lord;" 
 
 Ps. xcv. 2, " let us come before His presence with 
 thanksgiving ; " 
 
 2 Chron. vii. 6, " the priests waited on their offices ; the 
 levites also with instruments of music of the Lord, 
 which David the king had made to praise the Lord, 
 because His mercy endureth for ever;" 
 
 Ezra hi. 10, " when the builders laid the foundation of 
 the temple of the Lord, they set the priests in their 
 apparel with trumpets, and the levites the sons of 
 Asaph with cymbals, to praise the Lord, after the 
 ordinance of David king of Israel ; " 
 
 Matt. xxvi. 30, " when they had sung an hymn, they 
 went out into the mount of Olives 
 
 Eph. v. 19, sq. " speaking to yourselves in psalms and 
 hymns and spiritual songs, singing and making 
 melody in your heart to the Lord ; giving thanks 
 always for all things unto God and the Father in the 
 name of our Lord Jesus Christ 
 
 Col. iii. 16, " let the word of Christ dwell in you richly 
 in all wisdom; teaching and admonishing one another 
 in psalms and hymns and spiritual songs, singing 
 with grace in your hearts to the Lord." 
 
 3. Sacraments, 
 
 Gen. xvii. 10, circumcision; Matt, xxviii. 19, baptism; 
 Exod. xii., the passover ; Matt. xxvL 26, the supper. 
 
 4. Discipline, 
 
 a. commanded, Matt, xviii. 18, " whatsoever ye shall bind 
 on earth shall be bound in heaven, and whatsoever ye shall 
 loose on earth shall be loosed in heaven ;" John xx. 23, 
 " whose soever sins ye remit, they are remitted unto them, 
 and whose soever sins ye retain, they are retained ;" 
 
 /S. executed, Acts v. 3 — 1 0, by Peter, on Ananias and Sap- 
 phira ; 1 Cor. v. 3, by Paul, on the incestuous person ; " I 
 
Of the second commandment. 
 
 127 
 
 verily have judged already . . to deliver such an one unto PART 
 
 Satan," &c. '- — 
 
 Rules for it, 1 Tim. v. 
 
 Thus much of the eternal substance. 
 
 Of the ceremony. 
 
 For the ceremony, we have four things ; 
 
 1, that the ceremonies be not many, and those necessary, 
 Acts xv. 19, sq., "my sentence is, that we trouble not tliem 
 which from among the gentiles are turned to God ; but that 
 we write unto them, that they abstain from pollutions of 
 idols, and from fornication, and from things strangled, aud 
 from blood;" 
 
 2, that the ceremony be to edify, not to pull down that 
 which the substance setteth up, 1 Cor. xiv. 26, " let all things 
 be done unto edifying;" Gal. ii. 18, "if I build again the 
 things which I destroyed, I make myself a transgressor ;" and 
 this is against prayer in an unknown tongue ; 1 Cor. xiv. 4, 
 "he that speaketh in an unknown tongue edifieth himself, 
 but he that prophesieth edifieth the church ;" 
 
 3, that it be for order, 1 Cor. xiv. 40, "let all things be 
 done decently and in order ;" and ver. 33, " for God is not 
 the author of confusion, but of peace, as in all churches of 
 the saints ;" 
 
 4, that it be for decency ; 1 Cor. xi. 13, "judge in your- 
 selves, is it comely that a woman pray unto God uncovered ?" 
 
 Means to perform this commandment. 
 
 1, To keep volumen utriusque foederis, ' the volume of both 
 covenants/ Josh. i. 8; legendo, 'by reading/ God's book, 
 not the legend and scholastical fancies ; but to keep the de- 
 positum, ' that which is entrusted to us/ 1 Tim. vi. 20, with- 
 out adding or detracting ; 
 
 2, that we keep it without spot, 2 Cor. ii. 17, "not as 
 many, which corrupt the word of God ; but as of sincerity, 
 but as of God, in the sight of God speak we in Christ;" 
 1 Tim. vi. 14, "that thou keep this commandment without 
 spot ;" for one spot will mar all ; 1 Cor. v. 6, " a little leaven 
 
128 Of the second commandment. 
 
 PART leaveneth the whole lump ;" we must take heed that Uriah's 
 '■ — altar creep not near the Lord's altar, 2 Kings xvi. 14. 
 
 Signs hereof are, when we say or prove nothing in matter 
 of religion but in this manner, 
 
 1, as the prophets did, dictum Jehovae, 'the word of the 
 LORD;' 
 
 2, as Christ, Matt. xxii. 32, by a syllogism, " the God of 
 Abraham, and the God of Isaac, and the God of Jacob ; God 
 is not the God of the dead, but of the living ;" 
 
 3, as the apostle, 1 Cor. xi. 23, that which we " have re- 
 ceived from the Lord." 
 
 Now whereas to non fades, ' thou shalt not do it,' it might 
 be said, non facto, sed factum reperio, 1 1 do it not, but I find 
 it done;' it is therefore added, "thou shalt not bow down to 
 them," by whomsoever they be made ; " thou shalt not wor- 
 ship them." 
 
 Of the worship of images. 
 
 Whether God will be worshipped with images or no, all 
 the stir between the papists and us, is about eltccov and etBco- 
 Xov but the word in the original is more than both these, 
 ^>DD, which cannot be well expressed either in greek or latin, 
 and signifieth any kind of conception or imagination which 
 may arise. 
 
 The kinds of images were usually these, 
 sculptile, ' a thing graven,' 
 fusile, ' a thing cast,' 
 ex utrisque conflatum, ' one made of both.' 
 
 To take away all images, God made sure work by forbid- 
 ding all manner of likeness in heaven, earth, waters ; 
 
 a. In heaven ; then, 
 
 not of the Deity, Isa. xl. 18, "to whom then will ye 
 liken God? or what likeness will ye compare unto Him?" 
 in defence whereof the papists now are almost weary ; 
 
 nor of angels; forbidden for special reason, because the 
 philosophers worshipped their Intelligentias ; 
 
 nor of men's souls ; 
 
Of the second commandment. 
 
 129 
 
 nor of the sun, which they called the queen of heaven, part 
 because in hebrew it was in the feminine gender; Jer. xliv. ^ — 
 17, "to burn incense unto the queen of heaven ;" 
 
 nor of the stars, as Moloch the star of Saturn was wor- 
 shipped, Acts vii. 43. 
 
 ft. In earth; the images of men, women, serpents, dragons, 
 worms, plants, &c. 
 
 7. In the water; the images of syrens, water snakes, 
 fishes, &c. 
 
 And generally against all images ; 
 
 1. The Israelites heard only a voice, Deut. iv. 12, "ye 
 heard the voice of the words, but saw no similitude, only ye 
 heard a voice •" but a voice cannot be painted ; 
 
 2. The nature of faith is not to see what it believeth ; 
 
 3. The true worship is spiritual ; John iv. 24, " God is a 
 Spirit, and they that worship Him must worship Him in 
 spirit and in truth." 
 
 Quest. If all images were forbidden, why then were the 
 cherubim ? 
 
 Answ. They were set in the Holy of holies, where the 
 people came not, and the priest but once a year. 
 
 History of image tvorship. 
 
 And to shew the beginning and going on of images ; — 
 
 Irenseus' 1 , who lived two hundred years after Christ, and 
 Epiphanius 1 , make mention of certain heretics that had images 
 of Christ and His apostles received from Pilate ; also of the 
 Cross, whereunto they attributed divers operations. 
 
 Also Epiphanius k sheweth that the Valentinians had images 
 of the Virgin; and Augustine 1 sheweth that both they and 
 the Manichees had images in policy, to please the gentiles. 
 
 Also divers for the love of their friends departed, set marks 
 on their faces and in other places, to remember them ; some 
 had their images engraven in a ring, and from their rings 
 they grew to their parlours, and so into their _ streets, then 
 into the church-yards, and afterwards into churches. 
 
 h [Cont. Haer., lib. i. cap. 24. § 5. k [Haer. lxxix. § 4. vol. i. p. 1061.] 
 p. 102 ; cap. 23. § (i. p. 105.] ' [Cont. Adim., cap. 13. vol. viii- 
 
 1 [Haer. xxvii. § 6. vol. i. p. 208.] col. 126.] 
 
 K 
 
130 
 
 Of the second commandment. 
 
 ta^rt The papists' arguments, 1, From fathers and councils. 
 
 Object. The papists, out of Basil' 11 , allege that the same 
 honour is due to the abstract which is due to the pattern. 
 
 Answ. But we answer, that Basil's meaning is to prove 
 that Christ is equal with God ; now if they can shew us any- 
 such image of God as Christ is, we will worship it. 
 
 Object. Also, say they, Eusehius" mentioned that the gen- 
 tiles set up Christ's image for the miracles that He wrought 
 on the woman of Syrophcenicia. 
 
 Answ. An absurd reason, the heathen did so, ergo, the 
 christian ought to do so. 
 
 To allege counterfeit fathers, as Athanasius, Damasus, &c. ; 
 of them we will say no more, but, noveris oderis, ' if thou 
 hast known them, hate them.' 
 
 Among the councils, they only allege the second council of 
 Nice 0 , at the which there were more unlearned and evil dis- 
 posed men than ever at any. Constantia was their president, 
 an heathen and unnatural woman, who plucked out her son's 
 eye because he loved not images. This council is so absurd, 
 that it hath more than the papists would have it, viz. unam 
 adorationem et unum honorem Dei et imaginis, 'one adoration, 
 and one honour of God and the image.' 
 
 Other councils directly are against images. 
 
 The fathers also against them, as Irenaeus p ; Clemens 0 .; Ter- 
 tullian 1 "; Origen s ; Arnobius 4 , who calls them fabrorum opus, 
 'the work of smiths;' Lactantius"; Ambrose"; Hierome y upon 
 Ezek. xvi. 17, una est imago, Christus imago Dei, ' there is but 
 one image, Christ the image of God;' Epiphanius 2 , who rent 
 down the image of Christ as he spied it upon a wall. Yet 
 after these fathers, about the year six hundred, images 
 
 m [De Spir. Sanct., c. xviii. vol. iii. s [Cont. Cels., lib. viii. cap. 17. vol. i. 
 
 p. 38. 7) T7js e'tKovos TiyUT) eiri rb irpoiTo- p. 75 1 B.] 
 
 twkov SiajSaiW.] 1 [Adv. Gent, lib. vi. cap. 9 sqq. 
 
 11 [E. H., lib. vii. cap. 18. p. 313.] p. 208.] 
 
 ° [vol. xii. col. 951 sqq.] u [Div. Inst., lib. ii. cap. 2. vol. i. 
 
 p [vid. p. prreced.] p. 116 sqq.] 
 
 i [e.g. Strom., lib. v. cap. 5. p. 662 ; * [De fug. saec, cap. 5. vol. i. col. 
 
 cap. 6. p. 667; lib. vii. cap. 5. p. 845 ; 429 ; Epist. xviii. § 8. vol. ii. col. 835.] 
 
 Cohort, ad Gent., p. 44.] y [vol. iii. col. 794.] 
 
 [vid. Apol., capp. 13 — 16. pp. 13, z [Epist. ad .loan. Episc. Hierosol., 
 
 sqq. cap. 41. p. 33 R j cap. 47. p. 40 A; vol. ii. p. 317.] 
 lie Idol., p. 85 sqq.] 
 
Of the second commandment. 
 
 131 
 
 got some hold ; about the year seven hundred, more ; anno PART 
 eight hundred, very much. — LLL_ 
 
 2. From differences of words. 
 
 The romanists leaving the original of the hebrew, betake 
 themselves to the greek translation. 
 
 Object. They profess irpoaKwelv, ' to fall down to/ but not 
 Xarpeveiv, ' to worship with latria,' because say they, Matt, 
 iv. 10, /aovos, ' alone,' is not joined with Trpoatcvveiv, but with 
 Xarpeveiv, so that we may -rrpoaicvvelv to saints. 
 
 Answ. But we say to this, that the devil required no more 
 of our Saviour Christ but irpocricvveiv, and therefore unless 
 we make irpoa-Kvvelv proper to God, Christ's answer will not 
 serve nor be sufficient. 
 
 As for their distinction of SovXela, ' service/ and \arpeia, 
 ' worship/ though it hath been long in the schools, yet in 
 none of the fathers but Augustine, of whom, though he were 
 a reverend man, we may say, as he saith of himself, he had 
 no great knowledge in greek or hebrew. 
 
 But to distinguish them aright indeed, SouXo? is a servant 
 of our own, and XarpLs is a hired servant, (and so came 
 latro, ' a hired soldier/ of \vrpov, merces, and by the abuse 
 of their calling came to that odious name as it is now used ;) 
 and the Seventy interpreters used it here, because the Israel- 
 ites should not be hired for money to dress and adorn the 
 images of the heathen, as it was their use at that time. 
 
 3. Tfiat they xoorship not the image itself. 
 
 Object. But now the learneder sort seeing this distinction 
 fail them, have found out another shift, non colere et adorare 
 imagines, sed Christum et sanctos per imagines, ' not to wor- 
 ship and adore images, but Christ and the saints by the 
 images.' 
 
 Ansv). And this was the very allegation of the heathen, 
 non idola sed numen aliquod cui idolum adificatur, 'not the 
 idol, but some deity to whom the idol was erected/ Lac- 
 tantius a De orig. error., cap. 2; non simulachra sed Mariem 
 et Venerem per simulachra, ' not the images, but Mars and 
 
 a [vol. i. p. 1 16, sqq.] 
 K 2 
 
132 
 
 Of the second commandment. 
 
 P A R T Venus by the images,' saith Chrysostom, Horn, xviii. in Epist. 
 — — ad Epli. b And indeed it was plainly the error of the Israelites ; 
 they would not worship the calf, for they did not think it to 
 be God, but by the calf they woidd worship God, the calf 
 being used as a representation of God. 
 
 4. That the ignorant need the help of an image. 
 
 Object. And here the Romans fly to a third shift, which is, 
 that the ignorant people must have something to help them 
 to remember God. 
 
 Answ. But if the people must be put in mind, of what 
 shall it be? 
 
 a. Not of the Deity, for they themselves are weary of that, 
 and Hosius saith, In Decalog., cap. 66, such images crept in, 
 dormientibus pastoribus, ' while the pastors slept/ 
 
 /3. Not of Christ as God, for His attributes are infinite; 
 and that were but to divide Christ, seeing His deity cannot 
 be painted, and so they fall c into that anathema, 1 Ephes. 
 Concil. 
 
 7. Not of Christ as man and now glorified, for as Eusebius 
 saith to Constantia d , His glory is now greater than it was 
 upon the mount, when the disciples could not look upon Him. 
 
 S. Nor as He was man in the flesh, for that were to teach 
 lies, Abac. ii. 18 ; and it teacheth us to forget His passions, 
 which cannot be painted. 
 
 And if they will remember saints by them, we see to them 
 is denied irpocxicvvelv, Rev. xxii. 9, " see thou do it not, for 
 I am thy fellow-servant;" and as Augustine e saith well, si 
 audirent angelos, discerent ab illis non adorare angelos, ' if they 
 would be ruled by the angels, they should learn of the 
 angels not to worship angels;' and we see, Coloss. ii. 18, 
 worshipping of angels condemned. 
 
 § 2. Of our behaviour in God's worship. 
 Now let us see how we ought to behave ourselves in God's 
 worship. 
 
 1. As this commandment is for God's outward worship, 
 so if it be in our hearts we must bring it forth ; bono debe- 
 
 " [§ 2. vol. xi. col. 129.] p. 725.] 
 
 c [viz. as dividing Christ, vol. iv.] c [In Ps. xcvi. § 12. vol. iv. col. 
 
 d [Boivin, in not. ad Niceph. Greg., 1049.] 
 
Of the second commandment. 
 
 133 
 
 tur manifestatio, 'it is requisite that what is good should be PART 
 outwardly manifested / we must not put our candle under a — — ^— 
 bushel; bonum lucis non est ponendum sub malo tenebrarum, 
 ' light which is good must not be put under the evil of dark- 
 ness.' 
 
 2. In copulativis utrumque faciendum, ' in duties conjoined 
 by a copulative both must be done ;' and 1 Cor. vi. 20, ' body 
 and spirit and the devil knowing that God will be glorified 
 in both, requireth of our Saviour the one, namely, the bow- 
 ing down of the body, Matt. iv. 9, because he knew if God 
 had not both, he would have neither of both. 
 
 3. In the sanctuary, that is, in times and places of religious 
 exercises, observa utrumque pedem, ' look to both feet / have 
 a care of thy lowest members, much more of our eyes, ears, 
 and hearts. 
 
 Of the sign of worship. 
 
 This outward wor- C signo, ' the sign of it/ 
 ship of God is in ( facto, ' the doing of it.' 
 
 The signs of outward worship are two ; 
 
 1 . To empty ourselves, and deponere magnijicentiam ; 
 
 Job. xix. 9, to take our crowns, or our glory, the best 
 things that we have, and to cast it at His feet ; Rev. iv. 10, 
 they " cast their crowns before the throne /' 
 
 2 Sam. vi. 22, " I will be more vile ;" 
 
 1 Cor. xi. 4, nudatio capitis, ' uncovering the head / for 
 pileo donari, ' to have liberty to put on the hat/ was a sign 
 of honour, and peculiar to freemen. 
 
 2. Humiliari, ' to make ourselves near the ground/ to bow 
 down ; that which the devil desired of Christ ; and is a sign 
 of God's worship, 1 Kings xix. 18, "I have left me seven 
 thousand in Israel, all the knees which have not bowed unto 
 Baal ;" the contrary is plagued, Esay ii. 9, " the mean man 
 boweth down, and the great man humbleth himself; therefore 
 forgive them not." 
 
 Of the act of worship. 
 
 The fact itself of worshipping hath two things, 
 1. To be at command, Matt. viii. 9, "go, and he goeth; 
 come, and he cometh." To come, and to come willingly; 
 
134 Of the second commandment. 
 
 PART for that nescio vos. 'I know vou not.' which Christ shall 
 III. ... . . 
 
 '- — pronounce in His judgment, is either to them which never 
 
 come to His house, and so He knows them not ; or they 
 
 come of ill-will, and so hear of Him, but know Him not. 
 
 We must come mature et quotidie, f in due time, and daily/ 
 
 Proverbs viii. 17, "those that seek Me early shall find Me;" 
 
 wait at His door, verse 34, " blessed is the man that heareth 
 
 Me, watching daily at My gates, waiting at the posts of My 
 
 doors." 
 
 2. To do His will, " do this, and he doeth it," Matt. viii. 9, 
 and to do it first of all, Luke xvii. 8, as Abraham's servant, 
 Gen. xxiv. 33, would not eat till he had done his master's 
 business. 
 
 Of behaviour in the four parts of worship. 
 
 To apply these things to the point of God's outward 
 worship, Prayer, Preaching, Sacraments, and Discipline, 
 
 "We must have the form of our behaviour in them from 
 our fathers the faithful; Jam. v. 10, "take, my brethren, 
 the prophets . . for an example ;" 1 Pet. iii. 5, 6, " the holy 
 women . . whose daughters ye are," &c. 
 
 First, in coming and going to them. 
 
 They never came together without bowing down, neither 
 ever departed without external signs of reverence. 
 
 1. For their coming together, it was with coming, kneel- 
 ing, worshipping, and falling down to the ground; 2 Chron. 
 vi. 13, 14, " Solomon had made a brazen scaffold . . and 
 upon it he stood, and kneeled down upon his knees before 
 all the congregation of Israel, and spread forth his hands 
 toward heaven, and said," &c. 
 
 2. For their departure, they bowed themselves and wor- 
 shipped, 2 Chron. xxix. 29, "when they had made an end of 
 offering, the king and all that were present within bowed 
 themselves, and worshipped." 
 
 The first thing then in all these four parts of God's wor- 
 ship, Prayer, Preaching, Sacraments, and Discipline, is, that 
 there be a reverend behaviour in accessu et recessu. 
 
Of the second commandment. 
 
 Secondly, in our presence at them. 
 The second thing is, for our presence at them 
 
 Of behaviour in prayer. 
 
 I. In prayer ; seeing it conueth of humility and hope, we 
 must have outward signs like and answerable to these two. 
 
 1. For humility, there must be in our prayer depositio 
 magnificentice , ' a laying aside of greatness and part •' 
 
 1 Cor. xi. 4, with uncovered 1 Kings viii. 54, the prophets ; 
 
 heads ; Luke xxii. 41, Christ ; 
 
 Gen. xviii. 2, kneeling down, Acts ix. 40, Peter; 
 
 as Abram did ; and Eph. iii. 14, Paul ; 
 
 Gen. xxiv. 26, his servant ; Acts xx. 36, the whole church; 
 
 Exod. xii. 27, the people; Acts xxi. 5, the elders. 
 
 But the word in hebrew for kneeling signifieth service ; 
 and service may be also standing, as Gehazi stood before 
 Elisha, and Samuel stood and ministered before the Lord. So, 
 
 Gen. xviii. 22; xix. 27, "Abraham got up early in the 
 morning to the place where he stood before the Lord •" 
 
 Gen. xxiv. 12, 13, Abraham's servant prays standing; 
 
 Exod. xxxiii. 10, " all the people rose up and worshipped ;" 
 
 Numb, xxiii. 18, "rise up, Balak, and hear;" 
 
 Ps. cxxxv. 2, " ye that stand in the house of the Lord ;" 
 
 2 Chron. xxiii. 13, "the king stood at his pillar;" 
 These are for public prayers. 
 
 In private prayer a man may, if he be so affected, pro- 
 strate himself before the Lord, as did Moses and Aaron, 
 Numb. xx. 6; Moses at the mount, Deut. ix. 18; Christ, 
 Matt. xxvi. 39. 
 
 2. For hope, in our prayer the sign thereof is oculus ele- 
 vatus, 'eyes lift up/ and hands stretched out. 
 
 Ps. cxxi. 1, " I will lift up mine eyes unto the hills from 
 
 whence cometh my help 
 John xi. 41; xvii. 1, "Jesus lifted up His eyes, and 
 
 said," &c. 
 
 Exod. xvii. 11, "when Moses held up his hand, . . 
 Israel prevailed ;" 
 
 135 
 
 PART 
 III. 
 
136 
 
 Of the second commandment. 
 
 PART Ps. lxxxviii. 9, " I have stretched out my hands unto 
 m - Thee;" 
 
 1 Tim. ii. 8, " I will that men pray every where, lifting 
 up holy hands." 
 Oculus elevatus expectat, manus extensa petit, ' the eye lift 
 up expects, the hand stretched out craves.' 
 
 Sitting at prayer is not warranted; Balaam willed Balak 
 to stand by his burnt offering, Numb, xxiii. 15, and being 
 set he bid him rise, verse 18. 
 
 This is the behaviour that is to be used in petition ; but 
 in deprecation our eyes may be cast down, with the publican, 
 Luke xviii. 13. 
 
 Of behaviour in preaching. 
 
 II. In Preaching, or hearing the word, 
 a. it is lawful to sit ; 
 
 Ezek. xxxiii. 31, "they sit before thee as My people, 
 
 and they hear thy words 
 Mark hi. 32, " the multitude sat about Him ;" 
 Luke v. 17, "as He was teaching, there were pharisees 
 
 and doctors of the law sitting by j" 
 Luke x. 39, Mary " sat at Jesus' feet, and heard His 
 
 word ;" 
 
 Acts xx. 9, Eutychus sat while Paul was preaching. 
 /3. it is lawful also to stand; Neh. viii. 5, when Ezra 
 opened the book, " all the people stood up." 
 
 Of behaviour in sacraments. 
 
 III. For the sacraments, the form of them sheweth what 
 our behaviour ought to be in them. 
 
 Of behaviour in discipline. 
 
 IV. For discipline, it is plain; the judge sitteth, and the 
 accused standeth before him. 
 
 Fitting carriage of the body why of use. 
 
 The decent and fitting carriage of the body is of use, 
 1, because we ought to glorify God with our bodies, 
 1 Cor. vi. 20; 
 
Of the second commandment. 
 
 137 
 
 2, that our hearts may learn their duties by the outward PART 
 
 ill 
 
 gesture of our bodies, and be alike affected, that thereby we : — 
 
 may move others to worship God with us; 1 Cor. xiv. 25, 
 "falling down on his face he will worship God, and report 
 that God is in you of a truth." 
 
 Here are forbidden the contrary to the former ; as to be 
 proud, and not humble; slack, and not diligent in God's 
 service, either in coming or obeying. Of such people Chry- 
 sostom speaketh, ludus vocat, et venis ; jubet, et facts : tuba 
 Dei vocat, et non venis, jubet et non facis, ' pastime calls, and 
 thou goest to it ; it commands, and thou obeyest ; the trum- 
 pet of God calls, and thou goest not ; it commands, and thou 
 obeyest not.' Thou mayest judge by the centurion's servant 
 whose servant thou art ; even his that saith, Go, and thou 
 goest, Matt. viii. 9. 
 
 Rules of behaviour in divine service. 
 
 But to come more especially to the point of God's liturgy 
 or public service ; we must observe therein these five points, 
 
 1. to observe unity. 
 
 1. Unity, as we may see by that, 
 
 1 Cor. xi. 33, " tarry one for another ;" and 
 
 Matt. xxii. 12, he that was not uniform was punished ; 
 
 Ps. cxxii. 1, " I rejoiced when they said, We will go to 
 the house of the Lord 
 
 Acts ii. 1, they met with one accord ; 
 
 Acts iv. 24, with one accord they prayed ; 
 
 Acts viii. 6, so they heard ; and 
 
 Ps. xxxiv. 3, David exhorteth them to sing so. 
 The confusion of tongues was a great curse, and it was a 
 blessing that all the earth was unius labii, ' of one kind of 
 speech.' In the heavenly Jerusalem there shall be a sweet 
 consent and harmony, as of harpers making pleasing melody, 
 Rev. xiv. 2 ; and all sing one song, Rev. xv. 3. 
 
 2. not to sleep therein. 
 
 2. We must not slumber nor sleep at it. 
 
 For we must serve Him with fear, and sleep is without 
 fear ; Jacob fearing his brother Esau, slept not all night. 
 
138 
 
 Of the second commandment. 
 
 PART Of this we have an example, Acts xx. 7 ; Paul preached, 
 III 
 
 '- — and the people heard till midnight j of which Chrysostom 
 
 saith, media node vigilabant, ut eos condemnent qui media die 
 dormiunt, c they watched at midnight, to condemn them who 
 sleep at mid-day.' 
 
 And surely the actions of a natural man being eating, 
 drinking, and sleeping, sleep is by the same reason con- 
 demned that the other two are, 1 Cor. xi. 22, namely, be- 
 cause we have houses to sleep in. So 1 Thess. v. 7, " watch, 
 for they that sleep, sleep in the night;" but we may say, 
 they that sleep, sleep in the day. And so where the place 
 of sleeping should be our houses, and the time of sleeping 
 should be the night ; we in the day time sleep at church ; 
 and we know not whether God will in that sleep utterly for- 
 sake us ; we see Matt. xxvi. 40, when our Saviour had com- 
 manded His disciples to watch and they slept, some of them 
 afterward departed from Him, and some forsware Him. 
 
 The two disciples going to Emmaus, had cor ardens, ' their 
 heart burning,' when Christ talked with them, Luke xxiv. 32 ; 
 and that cannot be sub ocufo gravi. 
 
 3. to be present in heart. 
 
 3. Our hearts must be present, or else our outward watch- 
 ing will not serve the turn ; 
 
 If we have corfatui, ' a fool's heart,' Eccles. vii. 4, it will be 
 
 in the house of mirth where sport is ; 
 but a wise heart will seek for knowledge, Prov. xv. 14 ; 
 
 the fool's eye is in all quarters, wandering here and there, 
 
 Prov. xvii. 24 ; 
 but the wise fasten their eyes, as they did, Luke iv. 20 ; 
 
 it is nothing to hear, unless we be attentive, Luke viii. 18 ; 
 as Lydia, Acts xvi. 14; 
 with a wise ear, Prov. xviii. 15. 
 
 4. not to talk therein. 
 
 4. We must not talk during the time of God's service ; it is 
 a sign of reverence to be silent ; as if one should turn from 
 us to speak with another while we tell him a message, we 
 
Of the second commandment. 
 
 139 
 
 would think he little regarded us; Zeph. i. 7, "be still at PART 
 the presence of the Lord/' who speaketh by His messenger. — 
 
 And therefore in the primitive church, the first word was 
 criya \ab<;, ' be still and silent, ye people / and so Paid 
 beckoned with his hand to this purpose, Acts xiii. 16. 
 
 5. not to depart till it is ended. 
 
 5. Depart not from it till it be ended; 
 
 Exod. xxxiii. 11, Joshua "departed not out of the taber- 
 nacle 
 
 Tit. ii. 10, "not purloining;" 
 
 For as we pray that God should hear us, 
 
 Ps. xxx. 10, " hear, O Lord, and have mercy f 
 Ps. xxxviii. 21, " go not far from us ;" 
 
 so we should take heed we go not from Him ; for that 
 dreadful sentence, " depart from Me," Matt. xxv. 41, 
 shall be a punishment to those that go from Him here. 
 
 Preaching is a speaking of God to us, and prayer is our 
 speaking to God; and the law is equal, — Ps. cvii. 11, 12, 
 "because they rebelled," &c. — as we deal with God, so God 
 should deal Avith us : and if we complain, Lord, why hast 
 Thou forsaken us ; the Lord may answer us again, serve mi, 
 quare dereliquisti me, ' thou My servant, why hast thou left 
 Me?' 
 
 In the primitive church it was excommunication to go 
 out till the end ; from the first word atr/a \ao?, ' be still and 
 silent, ye people/ till the last word \aov afaais, ' the dismis- 
 sion of the people,' as appeareth in the fourth council of 
 Carthage. 
 
 Quest. But may we not be absent for any cause ? 
 Answ. Yes ; 
 
 1. If we be sick, and so cannot come ; 
 
 2. If we offer a sacrifice ourselves, we may be absent from 
 another man's sacrifice; for it is best to be the principal 
 agent in God's service ; 
 
 3. The necessary visitation of the sick may stay us ; for, 
 Matt. ix. 13, " I will have mercy and not sacrifice." 
 
 Thus much for the precept. 
 
140 
 
 Of the second commandment. 
 
 PART 
 
 in. § 3. Of the reason of the precept. 
 
 Now the reason of the precept, which is pazna et prozmium, 
 punishment to the offenders, and reward to them that keep 
 the commandment. 
 
 First, of the punishment. 
 
 Quest. Why is this commandment the first with punish- 
 ment, as the fifth the first with promise ? 
 
 Answ. 1. Because the punishment must be proportionable 
 to the fault, Deut. xxv. 2 ; and the sin against the first com- 
 mandment is hidden, and therefore left to God; as the know- 
 ledge of it, so the punishment : but this is visible, and there- 
 fore this punishment is set down, "that others may fear," 
 1 Tim. v. 20. 
 
 2. Because men do commonly inflict punishment upon 
 them that worship God ; therefore God to meet with them, 
 because fear of men's punishments should not keep us from 
 worshipping of Him, threateneth a punishment if we worship 
 Him not. 
 
 Quest. Where it is said here that God is a jealous God, 
 hence ariseth this question, Whether there falleth the affec- 
 tion of a man into God or no, avOpwrroirciOeLa ? 
 
 Answ. We answer, No; but both here and where it is 
 said, God repented Him, and such like, it is only meant 
 that God will do as men do which have the like affections of 
 jealousy and repentance, &c. 
 
 Before the punishment there is a censure of the sin, and 
 it standeth in two things ; 
 
 1. It is called iniquity or perverseness ; 
 
 2. That those offend herein are said to hate God ; for if 
 the case stand betwixt ours and God's for His worship, 
 if we prefer not Him and His will before our own, we 
 hate the Lord. 
 
 The punishment itself is called a visitation, and the griev- 
 ousness of it we measure, 
 
 1, by the greatness of it, being in our children, which are 
 as ourselves, 2 Sam. xviii. 33; Luke viii. 41, 42; ix. 38, and a 
 
Of the second commandment. 
 
 141 
 
 principal part of ourselves, even the seed, as though now PART 
 there were nothing left in us but the chaff ; 
 
 2, by the continuance of it, the whole memory of man, a 
 generation ; nay more, three or four generations. 
 
 Of sins visited on the children. 
 
 Quest. But if the punishment be upon our children, May 
 one man be justly punished for another man's offence? 
 
 Answ. That which seemeth to stand against it is, 
 
 Deut. xxiv. 16, 'the fathers shall not be put to death for 
 the children, nor the children for the fathers 
 
 Jer. xxxi. 29, 30, "in those days they shall say no more, 
 The fathers have eaten a sour grape, and the children's 
 teeth are set on edge : but every one shall die for his 
 own iniquity; every man that eateth the sour grape, his 
 teeth shall be set on edge 
 
 Ezek. xviii. 2, 20, "What mean ye, that ye use this pro- 
 verb concerning the land of Israel, saying, The fathers 
 have eaten sour grapes, and the children's teeth are set 
 on edge?" "The soul that sinneth, it shall die; the 
 son shall not bear the iniquity of the father, neither 
 shall the father bear the iniquity of the son; the righ- 
 teousness of the righteous shall be upon him, and the 
 wickedness of the wicked shall be upon him ;" 
 
 2 Cor. v. 10. " Ave must all appear before the judgment- 
 seat of Christ, that every one may receive the things 
 done in his body, according to that he hath done, whe- 
 ther it be good or bad ; 
 
 Gal. vi. 5, "every man shall bear his own burden." 
 
 Hoiv explained by the schoolmen. 
 
 To these the schoolmen answer, as to that, Esay xxxviii. 1, 
 ' thou shalt die and not live ;' that is, say they, not meaning 
 quid futurum est, sed quid ex dispositione nostra futwum esset, 
 ' what is to come to pass, but what was to come to pass an- 
 swerable to our condition and estate ;' so here God speaketh 
 not, say they, quid faciei, sed quid ex dispositione meriti nostri 
 faceret, 'what He will do, but what should be done according 
 to the condition of our desert.' 
 
142 
 
 Of the second commandment. 
 
 PART But this would breed a neglect of the commandment. 
 1 1 1 
 
 : — More fully therefore to answer it : — 
 
 What the true account. 
 
 There are three kinds of punishment ; 
 
 1. Satisfaction; and this must needs be just one for an- 
 other, as Christ satisfied for us, and as in suretyship. Where 
 one oweth a debt, and another taketh upon him to pay it, 
 this satisfaction is just; for Christ in this manner satisfieth 
 for us ; our case was woeful if this satisfaction was unjust. 
 
 2. Medicine ; and in this also it is just ; the head being 
 sick, the arm may be let blood; and for the preservation of 
 a better member, we may put in jeopardy a worse. So to 
 deliver the father from eternal punishment, the son may 
 suffer temporal. 
 
 3. Correction ; the covenant of blessing being made with 
 us and our seed, if we break the covenant, our seed may also 
 justly be punished; as we read Cant. ii. 15, the church 
 findeth a nest of little foxes, which have not yet destroyed 
 any vineyard, nor worried any lambs ; yet " take us the little 
 foxes," saith the church, for if they grow up they will do 
 both; and so because there is a poisonous nature in the 
 cockatrice' eggs, we may tread them under our feet. 
 
 The use hereof is double ; 
 
 1, to breed mutual care in fathers and children, 2 Sam. 
 xii. 15, 16, " the Lord struck the child that Uriah's wife bare 
 unto David, and it was very sick ; David therefore besought 
 God for the child, and David fasted, and went in, and lay 
 all night upon the earth 
 
 2, to acknowledge our corruption, Deut. xxvi. 5, " a 
 Syrian ready to perish was my father;" and with David, 
 Ps. cvi. 6, to confess, " we have sinned with our fathers." 
 
 Thus much of the punishment. 
 
 Secondly, of the reward. 
 
 The reward is mercy, and that to thousands, whereas the 
 punishment was only to four generations ; not that His mercy 
 is greater than His justice, but that He is more delighted in 
 the one than the other. 
 
Of the third commandment. 
 
 143 
 
 This mercy is to them that love Him ; the trial of this love i> a r T 
 is the keeping of His commandments ; and the keeping of — tLL — 
 this way, the way of God's commandments, is the keeping of 
 our own souls. 
 
 And thus much of the second commandment. 
 
 THE THIRD COMMANDMENT. 
 
 Object and end of this commandment. 
 
 The object of this commandment is the Name of God. The 
 thing commanded is praise, and this praise must be to His 
 name ; we must " publish the Name of the Lord, and give 
 glory to God," Deut. xxxii. 3. 
 
 The end of this commandment is the praise of God. And 
 as the former commandment spake of the external exhibited 
 worship of God in signis, ' in the outward signs so this 
 speaketh of the same in verbis, ' in our words/ 
 
 This great work can never be sufficiently done by us ; for 
 who can set forth all His praise and glory ? 
 
 God made all things for His glory, Esay xliii. 7; now if we 
 
 must be like our Creator, and if He created us for His glory, 
 
 the glory of God must be 
 
 inwardly, the scope that we must aim at ; and 
 outwardly, the matter of our speeches and actions. 
 
 Glory and praise 
 
 a. is given to God's person, and to His name ; Ps. xxix. 2, 
 "give unto the Lord the glory due unto His name;" 
 
 /3. and is performed by our mouths and tongues; Ps. xxxiv. 
 1, " His praise shall continually be in my mouth ;" the 
 manner of it Moses sheweth, enunciabo, Deut. xxxii. 3, 
 " I will publish the Name of the Lord ;" 
 
 7. David was not content to praise God, but sayeth, " make 
 His praise glorious," and would have his mouth filled 
 with God's praise, and other ears attend thereunto ; 
 Ps. lxvi. 10, "come and hear, all ye that fear God, and I 
 will declare what He hath done for my soul;" 
 
144 
 
 Of the third commandment. 
 
 PART 8. and that continually, Ps. lxxi. 15, " my mouth shall shew 
 . 11 r ' — forth Thy righteousness, and Thy salvation all the day;" 
 
 e. and in the great congregation, Ps. cxl. 1, " His praise in 
 the congregation of saints ;" Ps. xl. 9, " I have preached 
 righteousness in the great congregation ;" 
 
 f. this praise David would have to continue as long as the 
 sun endnreth, and that "all nations blessed in Him 
 should call Him blessed ; 
 
 Ps. xxii. 27, " all the ends of the world shall remember 
 and turn unto the Lord, and all the kindreds of the 
 nations shall worship before Thee 
 
 Ps. lxxii. 17, "His name shall endure for ever; His 
 name shall be continued as long as the sun ; and 
 men shall be blessed in Him; all nations shall call 
 Him blessed." 
 
 What is contained herein. 
 
 This commandment hath a Precept, and a Penalty. 
 
 First, of the precept. 
 
 The precept in these words, " Thou shalt not take the 
 Name of the Lord thy God in vain." 
 
 The precept hath in it three things, 
 
 I. " The Name of God." The name is that whereby we 
 know a man or a thing, and whereby we are known ; and by 
 the name we distinguish a thing from all other things ; so 
 whatsoever God is known by, is meant by His name in this 
 place. 
 
 God proclaimed His name, Exod. xxxiv. 6, 7. His name 
 there proclaimed is either, 
 
 a. pertaining to His essence, as Jehovah ; or 
 
 /3. expresseth His adjuncts, whereof 
 
 some are affirmative, as merciful, eternal, omnipotent; 
 others negative, as invisible, incorporeal, immutable ; or, 
 
 y. effects, as Creator, Redeemer, Sanctifier. 
 
 All these and the rest whatsoever are reverently to be 
 used; the angel saith his name is fearful, Judg. xiii. 18; 
 much more is God's, Deut. xxviii. 58, "this glorious and 
 fearful Name, The Lord thy God." 
 
Of the third commandment. 
 
 145 
 
 IT. " Take." The Hebrew word for this hath two uses, part 
 
 in. 
 
 1. in gloriosis, f in things glorious/ to bear up, or lift up, — 
 
 as to lift up a standard, Exod. xvii. 15, as servants do their 
 masters 5 badges on their shoulders ; so they honour their 
 masters. 
 
 We do contrary to this, 
 
 a. when we strive for our own praise, and think to get us 
 a name : this is to play the giants, as they, Gen. xi. 4, 
 " go to, let us budd a city and a tower, whose top may 
 reach unto heaven ; and let us make a name, lest we be 
 scattered abroad upon the face of the whole earth •" and 
 
 ft. when the Name of God is abused to cloak sin ; as 
 when Jezebel feigned a religious proceeding in judg- 
 ment, that she might unjustly destroy Naboth. 
 
 2. in necessariis, ' in things necessary,' to lift up a burden. 
 
 The first of these uses is for those that take God's name 
 upon them, those that are called by His name, as we are 
 called christians by Christ's name, Acts xi. 26. 
 
 The second use is for them that swear, for that is a burden 
 and a heavy thing. 
 
 III. " In vain." — For the understanding whereof we must 
 note in every action, the End, the Agent, and the Work. 
 
 1. For the end; we know that is in vain which hath no 
 end ; and therefore we must look cui bono, ' to what good 
 end,' our words or actions may tend ; and our ends must be, 
 
 a. God's glory, or else God will account of us as David 
 did of Nabal, 1 Sam. xxv. 21, all is in vain He hath 
 done for us, and all we do is in vain ; 
 
 ft. our own salvation ; 
 
 y. the edifying of our brethren. 
 
 2. For the agent ; in him his heart must be considered, 
 which is the principal agent ; for if that be not stedfast, all 
 is but chaff, fit to be blown about with every blast, and so 
 light and vain, yea " vanity" itself, " tossed to and fro," 
 Prov. xxi. 6; "like the chaff which the wind driveth aw r ay," 
 Ps. i. 4. 
 
 L 
 
146 
 
 Of the third commandment. 
 
 part 3. For the work ; that must needs be vain, when it is not 
 1 ' — to some good end and purpose. 
 
 When an oath is to be used. 
 
 Therefore, an oath is taken necessarily to end strife, which 
 cannot be done before there be a stronger confirmation on 
 the one side than the other ; now 
 
 a. if this can be effected by reasons and proofs, they are 
 to be used, as Gen. xxxviii. 25, " discern, I pray thee, 
 whose are these, the signet, the bracelets, and staff;" 
 
 /S. when arguments fail, the matter is to be confirmed by 
 two or three witnesses, Deut. xix. 15, "at the mouth of 
 two witnesses, or at the mouth of three witnesses, shall 
 the matter be established ; " 
 
 <y. if two witnesses fail, an oath is to be used, and here it 
 is to good purpose and seasonable. 
 
 How to be used. 
 
 Now for the taking God's name in an oath ; 
 
 /jusjurandum assertorium de facto, 'an oath 
 an oath is < a ffi rmm £> something to have been done •' 
 
 \ jusjurandum promissorium de futuro, ' an oath 
 
 v promising something afterward to be done.' 
 
 And these must be, 
 
 a. sub Deo teste, ' taking God to witness ; ' which is called 
 contestation, Judges viii. 19, "as the Lord liveth ;" and 
 
 /3. sub Deo vindice, 'before God the avenger of falsehood ;' 
 called execration; sic faciat mihi Dominus, 'so and so God do 
 unto me.' 
 
 Now when a man hath thus sworn, it is in greek called 
 6'p«o9, 'a hedge' that he hath set about himself, which he 
 may not break through ; because he is bound persistere in 
 dicto et prcestare pollicita, ' to stand to his word and do what 
 he promised.' 
 
 And because that the hebrew word yas$>, which signifieth 'to 
 swear,' signifieth also 'to satisfy;' he to whom we do swear, 
 must be therewithal contented ; as juro, ' I swear,' is inter- 
 preted pro jure habeo, ' I account it law,' as sure as the jus, 
 ' law itself/ and so the controversy ended. 
 
Of the third commandment. 
 
 147 
 
 Hoiv it maketh for God's glory. 
 
 Quest. But how maketh this oath for God's glory ? 
 
 Answ. 1. Quod confirmatur per certius confirmatur, 'that 
 which is confirmed must be confirmed by that which is more 
 certain;' then this is God's glory, that His name should be 
 accounted more certain than all things else whatsoever. 
 
 2. It sheweth a great faith in us ; 
 
 a. in the contestation, we shew that we believe that God 
 will bring every thing to light, 1 Cor. iv. 5, " the hidden 
 things of darkness," and "the counsels of the hearts;" 
 
 /3. in the execration, we shew that we beheve the power 
 of God to bring judgments upon us ; Rom. xii. 19, " I will 
 repay, saith the Lord." 
 
 Is allowed and commanded of God. 
 God commandeth to swear, Deut. vi. 13, "thou shalt fear 
 the Lord thy God . . and shalt swear by His name;" 
 
 and alloweth of an oath rightly taken, 
 
 2 Chron. vi. 22, 23, " if a man sin against his neigh- 
 bour, and an oath be laid upon him to make him 
 swear, and the oath come before Thine altar in this 
 house ; then hear Thou from heaven," &c. 
 Ps. lxiii. 11, "every one that sweareth by Him shall 
 glory." 
 
 And used by the saints. 
 
 And God's saints have sworn, either, 
 
 1, For the glory of God, 
 
 2 Chron. xv. 14, " they sware unto the Lord with a 
 
 loud voice, and with shouting," &c. 
 Neh. x. 29, they " entered into a curse and into an 
 
 oath, to walk in God's law ;" or, 
 
 2, for the help of mankind, as in a league betwixt Abra- 
 ham and Abimelech, Gen. xxi. 23, 24, " swear unto me here 
 by God that thou wilt not deal falsely with me," &c. ; " and 
 Abraham said, I will swear;" or, 
 
 3, in mutual conspiring together, as Judges xxi. 1, "the 
 men of Israel had sworn in Mizpeh, saying, There shall not 
 any of us give his daughter unto Benjamin to wife;" or, 
 
 l 2 
 
148 
 
 Of the third commandment. 
 
 part 4, for union, as Josh. ix. 15, the princes of the congrega- 
 — — — tion to the Gibeonites ; 
 
 or between a king and his subjects ; of a king to God, as 
 
 1 Kings i. 29, David concerning Solomon ; 
 of subjects to their king, as 2 Sam. xxi. 17, "the men of 
 David sware unto him, saying, Thou shalt go no more 
 out with us to battle, that thou quench not the light of 
 Israel;" or, 
 
 5, for the safeguard of one's life, as Josh. ii. 12, the spies 
 to Rahab ; or, 
 
 6, for a serious matter, as trust in marriage, Gen. xxiv. 3, 
 Abraham and his servant ; or, 
 
 7, to decide a matter in doubt where no other means help, 
 as Exod. xxii. 8, 11, he " shall be brought unto the judges, 
 to see whether he hath put his hand unto his neighbour's 
 goods;" "then shall an oath of the Lord be between them 
 both," &c. or 
 
 8, in some case of a private man, as 
 
 Rom. i. 9, " God is my witness, whom I serve with my 
 spirit in the gospel of His Son, that without ceasing I 
 make mention of you in my prayers ; " 
 
 2 Cor. i. 23, " I call God for a record upon my soul, that 
 to spare you I came not as yet unto Corinth." 
 
 Objection of the anabaptists answered. 
 
 Object. The anabaptists object, that we must not swear at 
 all ; grounding upon that speech of our Saviour Christ, Matt, 
 v. 34, " swear not at all." 
 
 Answ. But we must interpret this speech after the scope 
 of the place, which was to confute the doctrine of the phari- 
 sees, who taught that a man might swear and forswear, so 
 he took not in his mouth God's name ; and our Saviour 
 
 1, forbiddeth them so to swear at all; and 
 
 2, teacheth us, when we do swear, that we must swear 
 only by His name ; 
 
 a. we must not leave out His name, and swear by other 
 things, Amos viii. 14, " by the sin of Samaria, and say, 
 Thy god, O Dan, liveth ; and, The manner of Beer-sheba 
 liveth;" for it is called, An oath of Jehovah; 
 
Of the third commandment. 
 
 119 
 
 /3. we must not add any thing to it j as vivit Dominus et P A R T 
 
 Moloch, ' the Lord and Moloch live.' 
 It appeareth then, that we may swear ; and that in swear- 
 ing we must take the Name of God. 
 
 We must not take God's name in vain. 
 
 Now that we may not take His name in vain, we must 
 swear, Jer. iv. 2, in truth, in justice, and in judgment. 
 
 1. "Truth;" commanded Lev. xix. 12, we must not swear 
 falsely to perjure ourselves, 
 
 fin cognito, 'when we know;' 
 in assertion, either < . , , , , , , 
 
 ' \jn dubio, when we know not. 
 
 in promission, when< 
 
 raut non statuimus prcestare, ' ei- 
 J ther we resolve not to perform;' 
 ] aut non praistamus, 'or do not per- 
 Ubrm.' 
 
 2. "Justice;" and that requireth that we should swear 
 only in honestis et possibilibus, c in things honest and pos- 
 sible;' for that which is inhonestum, non est jus, 'dishonest, is 
 not just ;' and impossibile non est omnino jurandum, ' an im- 
 possible matter is not at all to be sworn unto.' 
 
 A thing impossible or dishonest is so, either from the very 
 beginning, or cometh so to be afterwards. Herod's oath was 
 not simply unlawful at the making, but when the damsel 
 asked St. John baptist's head, it was unlawful, and might 
 and ought to have been broken, because by keeping it he 
 added two other sins to the first of rash swearing; those 
 were, unlawful manslaughter; and foolish superstition in 
 performing his oath. So then if we have sworn unjustly, we 
 must take heed that we sin not in performing, as we have 
 done in promising ; but in malis promissis conscinde filum, 
 ' when any evil thing is promised, cut the thread.' Hence it 
 was that David, having rashly sworn to be revenged on 
 Nabal for his churlish answer, afterward blessed God that he 
 performed not what he had sworn, 1 Sam. xxv. 22, and 32. 
 
 3. "Judgment;" and that requireth three things at our 
 hands ; 
 
 a. that we take an oath reverently, not rashly, Eccles. v. 2, 
 
150 
 
 Of the third commandment. 
 
 " be not rash with thy mouth, and let not thine heart be 
 hasty to utter any thing before God ;" 
 ft. to take it as a holy thing, and therefore not to make it 
 common ; 
 
 y. we must account it a matter spiritual ; and not to say, 
 juravi lingua, mentem injuratam gero, ' I sware with my 
 tongue, my mind and intention was not sworn / for 
 God will take that sense that the words carry ; Dens sic 
 accipit ut Me qui dat, ' God so understands an oath, as 
 he who propounds it.' 
 
 Means to keep ourselves from rash swearing. 
 
 The means to keep ourselves from rash swearing, are these 
 four; 
 
 1 . As Augustine f saith, cave facilitatem, nam facilitas af- 
 fert consuetudinem, et consuetudo blasphemiam, 'take heed of 
 proneness to swear, for easiness to swear brings on a custom 
 of swearing, and custom leads to blasphemy/ This blas- 
 phemy is that horrible sin which in scripture wants a name, 
 and cometh under the name of berek, which is ' blessing ;' 
 as in J ob ii. 9, " bless God and die," meaning thereby blas- 
 pheming Him ; 
 
 2. Leave those imperfect oaths, per fidem, ' by my faith/ 
 or ' in good faith,' &c. ; which is as much to say, as obligo 
 fidem meam Deo, 1 1 swear by my faith to God/ or ' oblige my 
 faith in God ' for the truth of what I speak ; which being 
 God's gift may be taken from us ; 
 
 3. By ridding ourselves of impatiency and vain glory ; for 
 in an angry man's mouth nothing is so ready as an oath, and 
 in a vain glory we think it a bravery and a magnificent thing 
 to swear; ideo leviter existimamus jur are, quia leve existima- 
 mus juramentum ; et ideo leve existimamus, quia leves sumus 
 (Bstimatores, ' we therefore lightly esteem swearing, because 
 we think an oath a slight matter ; and therefore we account 
 it slight, because we are slight and unskilful judges of an 
 oath / 
 
 ' [De mend., cap. xv. § 28. vol. vi. col. 436.] 
 
 PART 
 III. 
 
Of the third commandment. 
 
 151 
 
 4. Consider that no precept hath been more visibly part 
 punished. — 1 * 
 
 Of vows. 
 
 Besides oaths we must also take heed how we take the 
 Name of God in vows. 
 
 A vow differeth from an oath thus ; an oath is necessary 
 between man and man ; a vow is voluntary between God and 
 man : and this vow is, when by the particular consideration 
 of God's graces in us we bind ourselves, either secretly iu 
 heart, or openly in word before others, to yield unto Him 
 any duty which of necessity we are not bound unto. 
 
 To vow were an easy matter, if that were all : but we must 
 reddere, ' pay our vows/ as well as vovere, ' vow for non red- 
 dere est devovere, 'not to pay is to devote' and give up our- 
 selves to misery, and to forswear, yea to bring a curse upon 
 ourselves ; so that we must have a full purpose to perform. 
 
 But with our purpose in all our vows we must have these 
 conditions ; 
 
 that he that promiseth be sui juris, ' at his own govern- 
 ment/ and free; neither servus necpuer, 'servant, nor 
 a child under age / 
 
 that the thing vowed be in his power ; 
 
 that it be lawful to be performed ; 
 
 that it be no frivolous matter, but worthy to be vowed 
 unto the Lord. 
 
 Thus much of the precept. 
 
 Secondly, of the penalty. 
 
 The penalty followeth, " The Lord will not hold him guilt- 
 less that taketh His name in vain." 
 
 The reason of this penalty is ; 
 
 1 . Because many men, to spare themselves or to save their 
 credit, will take God's name in vain, the Lord telleth them 
 that which they thought to be safe for them shall turn to 
 their destruction ; it shall draw down God's curse upon them. 
 
 2. The laws of the land punish the abusing of men's 
 names, but we have none that take order for the Name of 
 God that that be not taken in vain ; and therefore God him- 
 self will look unto it and take order for it. 
 
152 Of the fourth commandment. 
 
 part For the punishment of the breach of this commandment, 
 I1L look 
 
 a. Zach. v. 4, the curse of God upon the false swearer and 
 
 upon his house ; 
 ft. Lev. xxiv. 14, the blasphemer shall be stoned ; and, 
 7. for execration, Numb. v. 27, according to the wish, so 
 
 shall it come to pass, if the party be guilty; and, 
 1 Sam. ii. 30, God will honour them that honour Him, 
 
 but they that despise Him shall be despised. 
 
 Thus much of the third commandment. 
 
 THE FOURTH COMMANDMENT. 
 
 How punctually expressed. 
 
 Because publicorum cura est minor, f the care of public 
 matters is less/ therefore God hath set down this command- 
 ment in very particular manner. 
 
 We see that in the duties of the second table ; for four of 
 the commandments are ended in a word, because common 
 honesty, philosophers, politic and civil laws took order for 
 them, and they were usually censured by all tribunals ; con- 
 cerning the fifth commandment, because God saw an humour 
 in men unwilling to be brought under subjection, he thought 
 it necessary to fence it with a reason ; in the which com- 
 mandment, God speaketh fully and particularly, because 
 men are prone to think thought to be free. 
 
 But in the first table each commandment hath its reason ; 
 and above all, this fourth commandment is most punctually 
 expressed ; 
 
 1, both negatively and affirmatively; 
 
 2, it lays a charge on ourselves, our sons, daughters, 
 servants, strangers, cattle ; 
 
 3, it cometh in with a memento, lest worldliness should 
 make us forget it ; 
 
 4, here is a pattern set before us ; wc are to do only what 
 God hath done before us ; 
 
Of the fourth commandment. 
 
 153 
 
 5, here are many several reasons given to bind us to our part 
 duty, and not one single reason, as in the other three — ^ — 
 commandments of this table. 
 
 Chief parts of the commandment. 
 
 The principal parts of this commandment are two, 
 
 1, a precept, " remember that thou keep holy," &c. ; 
 
 2, a reason of the precept, " for in six days," &c. 
 
 Of the precept. 
 
 ' Sabbath this word betokeneth a day of rest, signifying 
 a work to go before. 
 
 ' Sanctify/ or keep holy ; this word is twice in this com- 
 mandment ; first, attributed to man ; secondly, to God, in the 
 end of the commandment. 
 
 Now for such words as are attributed both to God and 
 man, we have this rule; that they are attributed to God, sub 
 modo destinandi, ' in respect of God's so appointing them to 
 be,' and to man, sub modo applicandi, ' in the way of man's 
 applying them to use.' So Christ took water, bread, and 
 wine ; and He took them to destinate them to a holy use : 
 and we take water, bread, and wine, to apply them to that 
 use whereunto they were destinated ; the water in baptism, 
 and the bread and wine in the supper of the Lord. 
 
 Days, and so likewise bread and wine, are not more holy 
 of themselves, one than another, but because they be sepa- 
 rated and set apart for holy uses ; so Lev. xx. 26, " and 
 ye shall be holy unto me ; for I the Lord am holy, and have 
 severed you from other people that ye should be Mine." 
 
 In sanctifying any thing, 
 
 1, there is a separation of it to a holy use, as of water for 
 baptism, of bread and wine for the Lord's supper ; 
 
 2, the blessing thereof, this is God's ordinance and pro- 
 ceeds from Him ; 
 
 Now because God is pure, all things are pure to Him ; and 
 therefore He needs not to sanctify a day to Himself, where- 
 fore He sanctifieth it for us. 
 
154 
 
 Of the fourth commandment. 
 
 PART God sanctified the sabbath by resting from His works He 
 
 — had made, and destinating it to be kept holy by us ; 
 
 "U'e must sanctify it by our rest, and keeping it holy ; by 
 our obedience, 
 
 1, in our judgment, by a reverend esteeming of it, not as 
 a day appointed by man ; 
 
 2, in our use ; set down, Esay lviii. 13 ; not following our 
 own will, nor doing our own works. 
 
 The sabbath not a ceremony. 
 
 Quest. But is not the sabbath a ceremony, and so abro- 
 gated by Christ ? 
 
 Answ. Do as Christ did in the cause of divorce, look 
 whether it were so from the beginning ; now the beginning 
 of the sabbath was in paradise, before there was any sin, 
 and so before there needed any Saviour, and so before 
 there was any ceremony qr figure of a Saviour. 
 
 Object. And if they say it prefigured the rest that we shall 
 have from our sins in Christ ; 
 
 Ansiv. "We grant it, and therefore the day is changed, but 
 yet no 'ceremony' proved. 
 
 1. From the Law. 
 
 a. By the distinction between the law and a ceremony, 
 Deut. iv. 13, 14; the law came immediately from God, the 
 ceremonies were instituted by Moses. 
 
 /S. It were not wise to set a ceremony in the midst of 
 moral precepts ; there be many amongst the prophets that 
 cannot distinguish. 
 
 y. This is a principle, that the decalogue is the law of 
 nature revived, and the law of nature is the image of God ; 
 now in God there can be no ceremony, but all must be eter- 
 nal ; and so in this image, which is the law of nature ; and 
 so in the decalogue ; whereas a ceremony is, otto tt}? eh icai- 
 pov fiovov, ' a matter only to endure for a time.' 
 
 2. From the gospel, Eph. ii. 14, "hath made both one, and 
 hath broken down the middle wall of partition •" all ceremo- 
 nies were ended in Christ ; but so was not the sabbath, for, 
 Matt. xxiv. 20, Christ biddeth them pray that their visitation 
 
Of the fourth commandment. 
 
 155 
 
 be not on the sabbath day, so that there mnst needs be a PART 
 
 in. 
 
 sabbath after Christ's death. 
 
 3. Those which were ceremonies were abrogated, and not 
 changed; but those which were not ceremonies were changed; 
 as the ministry, from the levites, to be chosen throughout 
 the world; the seats changed; so here, the day changed 
 from the day of the Jews to the Lord's day, Rev. i. 10. 
 
 The commandment taketh order, l.for the work. 
 
 There is in this command- ( for the Work, and 
 ment a taking order \for the Persons. 
 
 First, for the work, there is, 
 
 1. a double permission, 
 
 a. six days thou shalt labour, 
 ft. in them do all thy work ; 
 
 2. a double opposition, 
 
 a. the sabbath is the Lord's, 
 ft. in it do no work. 
 Out of these two permissions and oppositions we have two 
 under-reasons of this commandment ; 
 
 1. Because we ourselves by the right of creation are the 
 Lord's, we could not have been angry if He had given us but 
 one day or no day for ourselves ; but seeing He hath given 
 us six days, He is as liberal to us as He was to Adam ; giving 
 him all the trees in the garden but one, so to us all days in 
 the week but one. And as the devil there said, May ye not 
 eat of every tree ? so he saith to us, May ye not work upon 
 every day ? But by this great liberality of God we learn to 
 make the devil a better answer than was there given him, 
 and to say with Joseph, Gen. xxxix. 9, How should we de- 
 ceive Him in this one, seeing all the rest are ours by His 
 goodness ? 
 
 2. "But the seventh day is the sabbath of the Lord;" 
 this is the second under-reason. If God had permitted us 
 this day, we might also have wrought in it ; but seeing He 
 hath not allowed it us, we cannot without stealth break into it. 
 
 Rest, and sanctifying the day, are both commanded, but 
 not equally. 
 
156 
 
 Of the fourth commandment. 
 
 PART a. Sanctifying is the end, and is chiefly aimed at. 
 
 '— (3. Rest is a subordinate end, and conduceth to our sancti- 
 fying the Lord's day aright : for a thing is best done when it 
 is alone attended ; by doing divers things, men's minds are 
 distracted ; Adam could not both dress the garden and ob- 
 serve the sabbath in one day, because of distraction ; we 
 have much more need of rest for a remedy. 
 Thus much of the work. 
 
 2. For the persons. 
 
 Now secondly for the persons. The master of the family, 
 it is thy honour to be first in God's service ; of thee more 
 is required, because to thee more is given. Thou must with 
 Joshua say, "I and my house," Josh. xxiv. 15. And by 
 Christ, exemplum dedi vobis, ' I have given you example ; go 
 you and do likewise.' If thou obeyest not, how shall they of 
 thy household observe this law? "Thou, thy children, thy 
 servants, thy cattle, the stranger that is within thy gates;" 
 i. e. within thy jurisdiction or protection. 
 
 Of the reason of the precept. 
 
 The main reason of the commandment is, " for in six days 
 the Lord made heaven and earth, and rested the seventh 
 day." It is a rule, that ratio immutabilis facit praceptum 
 immutabile, 'a reason which is immutable maketh the precept 
 immutable and this reason of the commandment can never 
 be taken away, and therefore the commandment itself must 
 still continue ; the day may give place, but sanctification 
 never. 
 
 The reason is ab exemplo ; a fit reason to move all, John 
 xiii. 15, "I have given you an example;" and 1 Cor. xi. 1, 
 " follow me as I follow Christ." God should be obeyed for 
 the keeping the sabbath, even because He gave men His 
 own practice for example, and because they need rest to free 
 them from distraction, and to gain strength to their weary 
 bodies; but much more seeing it would become far more 
 profitable to them for their souls, because God had sanctified 
 and blessed it by His ordinance to that end ; we must not 
 resist His ordinance, Rom. xiii. 2. 
 
 Augustine findeth no reason why God should be six days 
 
Of the fourth commandment. 
 
 157 
 
 in making the world, seeing He could have made it with a PART 
 word, but that we should be in a muse when we think of it, — — — 
 and should think on His works in that order that He made 
 them, as David did, Ps. civ. 
 
 Of the holy rest of the sabbath. 
 
 The sabbath is sanctum otium, ' a holy rest/ a returning 
 rest from the works of the week-day; but yet with this 
 canon, ab eo quod nec antea fieri poterat nec postea poterit, 
 non it a est avertendum, ' from that which could not be done 
 before nor afterward, we are not to refrain/ 
 
 We must so give rest both to our bodies and souls upon 
 this day, that nothing trouble us ; remembering that which 
 is Ps. xlvi. 10, vacate et videte, 'put off employments, and 
 behold of which all that ever wrote, say as the philosopher 
 said, postulandum secessum ut melius intendamus, 'we must 
 crave freedom from work, that we be more intentive to the 
 present duty/ And therefore not only worldly cares, but even 
 the works of our calling are forbidden at this day, that so 
 our whole body may be at commandment to serve God; 
 not that the works of our calling are evil, but because they 
 will not suffer us wholly to be occupied in God's service, 
 and toto hoc die vacandum Domino, 'the whole day must be 
 employed in God's work/ 
 
 Many precepts in scripture concerning it. 
 
 Such is the perverseness of our nature, when God saith 
 labour, we rest ; when He saith rest, we labour ; yea, we will 
 make it a policy to find labour upon that day which He hath 
 denied us to labour in. 
 
 And therefore for this rest we have six commandments; — 
 
 1. Exod. xvi. 6, "cease from gathering manna for this 
 day ;" it is mercatura animee, ' the market day for the soul,' 
 wherein are better things than manna to be gathered, John 
 vi. 58, the " bread which came down from heaven ; he that 
 eateth of this bread shall live for ever ;" 1 Pet. ii. 2, 3, " desire 
 the sincere milk of the word, that ye may grow thereby ; if 
 so be ye have tasted that the Lord is gracious." 
 
 2. Neb. xiii. 15, if it be brought us we must not buy it; 
 here fairs and markets are forbidden on this day ; 
 
158 
 
 Of the fourth commandment. 
 
 PART 3. Jer. xvii. 22, no burdens or carriage on this day, except 
 — — — we will have God to give us such a burden as the Jews had, 
 of the captivity ; 
 
 4. no, not in harvest time, when it is most likely to be 
 tolerable, Exod. xxiv. 21, "six days thou shalt work, but 
 on the seventh day thou shalt rest ; in earing time and in 
 harvest thou shalt rest ;" 
 
 5. no journeying on this day; a daily abuse amongst us; 
 Exod. xvi. 29, " tarry every man in his place ;" 
 
 6. Exod. xxxi. 15, not so much as to build God's house, 
 though there were great use, yea, and great haste of it that 
 it should be builded. 
 
 Whether we must observe it as the Jews did. 
 And here arise certain questions ; 
 
 Quest. 1. Whether we must observe the sabbath as the 
 Jews did, not to kindle any fire nor to dress any meat on 
 that day? 
 
 Answ. We say, no ; for this was but ceremonial and be- 
 longed only to them. For it is a rule, that every moral duty 
 may be performed of all men ; but they under the north pole 
 cannot be without fire one day, and they under the equinoc- 
 tial cannot keep their meat for heat ; and therefore this can- 
 not take place amongst them, and so not general to all, nor 
 perpetual to be observed for ever. 
 
 Whether we are absolutely bound to rest. 
 
 Quest. 2. Whether all those rests are absolutely to be 
 holden or not ? 
 
 Answ. We answer, no; for, 
 
 1, our rest must be a sanctification ; and, 
 
 2, that rest may be without sanctification, is amongst us 
 most manifest ; and 
 
 3, that there is sanctification without rest, we prove thus ; — 
 Sanctification is in the Means, or Practice; and where 
 
 Rest is not joined with these two, we must leave it. For 
 seeing rest is destinate to sanctification, it is a rule in logic, 
 that tantum destinati sumendum est quantum ad finem prodest, 
 ' we must take so much of that which serves for an end as is 
 
Of the fourth commandment. 
 
 159 
 
 behoveful to attain that end ;' as in medicine ; and therefore, P A R T 
 
 ill. 
 
 where rest leaveth these two, we must leave rest ; 
 
 a. For the means, that they may be without rest, our 
 Saviour sheweth, Matt. xii. 12, against the Jews, which 
 always urged the outward rest only, and teacheth them, 
 that we must not so rest but that we may do well upon the 
 sabbath day ; and the minister's greatest day of labour is 
 the sabbath day, quando est in opere cultus Dei, ' when he is 
 employed in the work of God's worship ;' so we read of a 
 sabbath day's journey, Acts i. 12 ; so that for the means to 
 sanctification we may leave rest upon the sabbath day. 
 
 /3. For the practice, much more; for the means are less 
 acceptable to God than the practice; Matt. xii. 7, the work 
 of mercy is preferred before sacrifice, which is but the means 
 of sanctifying the sabbath; and so the means must give 
 place to sanctification. As if there should be a fire in the 
 time of sermon, or such like, it is a deed of mercy to leave 
 the means and help to quench the fire. For God will be 
 glorified in the preservation of His creatures ; yea, the very 
 least things may not be lost, John vi. 12, "gather up the 
 fragments that remain, that nothing be lost ;" much less the 
 life of any thing ; as we see Matt. xii. 13, for man's life ; 
 Luke xiii. 15, for beasts' ; and Matt. xii. 11, for other peril. 
 
 But this necessity must be present, not imminent ; for in 
 prcesenti necessitate quisque magistratus est, et quisque per- 
 sonam Dei habet, ut potius occidat quam occidatur, ' in urgent 
 and present necessity every one is a magistrate, and every 
 one representeth the person of God, that he may kill rather 
 than be killed ;' but if the danger be not present but immi- 
 nent ; as if one should tell him there is wait laid for him, he 
 must then go to the magistrate. 
 
 We must also mark here and take heed, because God seeth 
 the heart, that we be sure that we could not do it before, nor 
 can do it after ; for we must not draw necessity upon our- 
 selves. 
 
 An idle rest not enough. 
 
 Quest. 3. But if we rest, is that enough, bene vestiri, et nil 
 ay ere, ' that we put on our best apparel and do nothing' ? 
 
IGO 
 
 Of the fourth commandment. 
 
 PART Answ. Surely no ; for as bodily labour profiteth little, so 
 ~— bodily rest profiteth as little; and to keep the sabbath on 
 that idle manner, is but sabbatum bourn et asinorum, c the 
 sabbath of oxen and asses/ 
 
 The sabbath not for revel or riot. 
 
 Besides these idle sabbath keepers, there are two other 
 sorts which are neither idle nor well occupied on the sabbath. 
 
 1. Those that Augustine speaketh of, jucundi, qui vacant 
 nuffis, spectaculis, theatris, choreis, ' merry company, who 
 spend their time in pastimes, shows, stage-plays, dancing / 
 and Horn, xxv., venatores, ' hunters / and Leo, Serm. iii. De 
 quadrages. addeth, vacantes chartis, rationibus el comessati- 
 onibus, 'such as play at cards, look to their reckonings, or 
 revel like good fellows / this Augustine calleth sabbatum 
 aurei vituli, ' the sabbath of the golden calf. 5 
 
 2. That are drunken and surfeit on the sabbath day; for 
 seeing the works of our calling are not lawful on that day, 
 much less these or any the like sinful actions ; for this were 
 a double offence, both against other commandments and 
 this, and therefore may well be called sabbatum Satance, 
 ' Satan's sabbath/ 
 
 What the right sabbath. 
 
 The right sabbath is, Esay lviii, 3, delicti Jehovce, ' the de- 
 light of the Lord/ to leave our own wills, and to follow His ; 
 and that both publicly and privately ; — 
 
 a. publicly, for the whole city ; that God may be praised 
 in the great congregation; and that in the assembly all 
 men might be known by one band of obedience, Joel 
 ii. 15; and that the commonwealths might have Sfioyjrv- 
 yi av > ' concurrence and accord of hearts and souls/ as 
 the heathen had ofioairtav, ' a concurrence and meeting 
 together to eat and drink / 
 ft. privately, for every particular man ; that it may be 
 mercatura animce, ' the merchandise of the soul to him/ 
 to lighten his understanding, and to reform his will. 
 
 The sabbath how sanctified. 
 But how is the sabbath sanctified? 
 
Of the fourth commandment. 
 
 161 
 
 1 . God sanctified it, Gen. ii. 3, that is, He separated it from part 
 
 others to be kept holy, Zach. vii. 3, making that applicate : — 
 
 unto us, which in God is destinate. 
 
 2. We are sanctified by the Holy Ghost, Rom. xv. 16 ; this 
 was prefigured by the holy oil, Lev. viii., shewing to us the 
 spiritual unction, 1 John ii. 27. The Holy Ghost was re- 
 sembled by fire ; Ave must prepare matter fit for it, that we 
 quench not this fire ; this is done by our being employed in 
 the works of the Lord's day ; — 
 
 3. Our sanctification of the fP ra y er ' 
 
 , , „ , ,, . J the use or the word, 
 sabbath standeth mi,,,.. 
 
 L thanksgiving. 
 
 J. By prayer. 
 
 Prayer is to be used, 
 
 1. Before the sanctification of the sabbath ; either 
 privately, Ps. cxi. 1. "secretly among the faithful;'' 
 
 Mark vi. 46, " He departed into a mountain to pray ;" 
 publicly, Acts xvi. 13, " by a river side, where prayer was 
 wont to be made ;" 1 Cor. xiv. 16, saying Amen, &c. 
 
 2. After the sanctification of the sabbath, Numb. vi. 24, 
 " the Lord bless thee," &c. ; for unless He continue His spirit 
 which He hath given us, the enemy will prevail against us ; 
 Luke viii. 12, "then cometh the devil, and taketh the word 
 out of their heart, lest they should believe and be saved." 
 
 2. By the use of the word. 
 The use of the word, Deut. iv. 10, which is, 
 
 1. To read it or hear it read privately, before we come to 
 the public assembly, that so we may the better apprehend it, 
 and gather more fruit by it, when we are publicly taught ; 
 as the Jews had their Trapaatcevrjv, their ' day of preparation.' 
 
 2. To hear it publicly; 
 a. both the law, 
 
 Acts vii. Stephen's discourse ; 
 
 xiii. 15, "after the reading of the law and the 
 prophets," &c. 
 
 M 
 
162 
 
 Of the fourth commandment. 
 
 PART 27, " the prophets which are read every 
 
 IIL sahbath day," &c. 
 
 xv. 21, "Moses of old time hath in every city 
 them that preach him, being read in 
 the synagogues every sabbath day ;" 
 
 /3. and the gospel, 
 
 1 Thess. v. 27, " I charge you by the Lord that this 
 epistle be read unto all the holy brethren." 
 
 3. After we have heard it, to search the scriptures, and to 
 examine that which hath been delivered. 
 
 4. To ponder in our hearts that we have heard spoken ; 
 Luke ii. 19, "Mary kept all these things, and pon- 
 dered them in her heart 
 
 Ps. cxix. 97, " it is my meditation all the day." 
 
 5. To confer of it between ourselves and with others also. 
 And this conference may be, 
 
 1. Between the teacher and the hearer; so was the use of 
 the Jews, that the eighth day, which was the last of the 
 sabbath, the doctors sat, and all the people came and were 
 resolved of their doubts ; 
 
 and thereupon it was that Christ did oppose them, not 
 as a teacher (as some think) but as a learner ; Luke 
 ii. 46, " they found Him in the temple, sitting in the 
 midst of the doctors, both hearing them, and asking 
 them questions;" 
 
 Luke hi. 10, the people to John the baptist, "what 
 shall we do then?" 
 
 Acts ii. 37, they " said unto Peter and to the rest of the 
 apostles, Men and brethren, what shall we do ?" 
 
 2. Between hearers ; and that, 
 a. either between equals, 
 
 Gal. ii. 2, Paul at Jerusalem ; 
 
 2 Kings ii. 11, Elijah and Elisha; 
 
 Luke xxiv. 17, the two disciples going to Emmaus; 
 Mai. iii. 16, " they that feared the Lord spake often 
 one to another," &c. ; 
 teaching one another, because that doth some much 
 good, which doth nothing move other some ; 
 
Of the fourth commandment. 
 
 163 
 
 /3. or else between superiors and inferiors, as the master part 
 and the servant. — — — 
 
 3. By thanksgiving. 
 
 The giving of thanks is also a duty of the sabbath. 
 
 Ps. viii. 1, 2, there is a general use of them ; and there is 
 also a particular use, Ps. ix. 11. 
 
 Ps. xcii. is a psalm for the sabbath ; in this, the works of 
 God's hands are meditated upon, ver. 4; His judgments on 
 the wicked, ver. 7; His mercies, ver. 10, &c. ; all these David 
 mentions in his song to the instrument of ten strings, the 
 viol and the harp, and hereby both stirreth up himself to his 
 duty, as also setteth forth the praise of his God. 
 
 The want of plentiful thanksgiving is a greater blemish in 
 our church than many of those which are urged. Praise is 
 due to God, because He heareth our prayers, Ps. lxv. 1, 2, 
 " praise waiteth for Thee, O God, in Sion ; and unto Thee 
 shall the vow be performed ; O Thou that hearest prayer, 
 unto Thee shall all flesh come." 
 
 also by sacraments and discipline. 
 
 Also besides these three, the sacraments and discipline are 
 for the sabbath day, but not for every sabbath. 
 
 and by works of mercy. 
 
 And though rest be commanded on the sabbath, and 
 working forbidden ; yet, as before we shewed, those good 
 works which tend to the practice of holiness are to be done 
 on the sabbath day, and are also a part of our sanctification 
 of the sabbath; namely, works of mercy, outward and in- 
 ward. 
 
 Of outward mercy. 
 
 I. Outward, or in bodily things, Matt. xxv. 35 ; to feed 
 the hungry, refresh the thirsty, receive strangers, clothe the 
 naked, visit the sick and those that are in prison ; as lastly, 
 to bury the dead, as Augustine 6 saith ; ne pateat miseria, ' to 
 cover our misery, and take it out of our sight/ 
 
 * [vid. lib. De cur. pro mort., vol. vi. col. 515 sqq.] 
 M 2 
 
164 
 
 Of the fourth commandment. 
 
 PART Object. To them that say, they know not who needeth, 
 ' — Answ. We answer, occurrere est succurrere, 'to visit them 
 and know their wants is the way to relieve them aright ; ' 
 and it is necessary they should give, for as Augustine saith, 
 petit sitiim paucuhim temporarium, da, et recipies magnum ster- 
 num, ' the poor man begs a small temporary kindness, give it 
 him, and thou shalt receive a large eternal benefit/ 
 
 Object. To them that say they have little, 
 Answ. We answer, God doth not respicere quantum, 're- 
 spect how much/ but ex quanto, 1 out of how much/ But in 
 our giving we must take heed that we do not take away on 
 other days to give on this day, for that were to give majorem 
 partem diabolo, 'the greater part to the devil/ 
 
 Of inward mercy. 
 
 II. Inward, or in spiritual things; of which Augustine 
 saith, principalior est interna caritas, quia parti principaliori 
 medetur, ' inward charity is of greater esteem than outward, 
 because it cureth the more principal part of man/ 
 
 And this inward mercy is of seven sorts ; — 
 
 1. to teach the ignorant, Ps. li. 13, "then will I teach 
 transgressors Thy ways;" Dan. xii. 3, to "turn many to 
 righteousness ;" 
 
 2. to advertise the doubtful, Prov. xxvii. 9, " by hearty 
 counsel ;" 
 
 3. to exhort the slack, 2 Cor. xiii. 11, to "be perfect, be of 
 good comfort ; " 
 
 4. to forgive, Matt. vi. 14, " if you forgive men their tres- 
 passes, your heavenly Father will also forgive you;" qui dat 
 non recipit nisi remittit, qui remittit, recipit, etiamsi non dat, 
 ' he that giveth receives not a reward unless he forgive ; he 
 that forgiveth shall receive, though he gave not/ 
 
 5. to forbear, 1 Thes. v. 14, "be patient toward all men;" 
 Gal. vi. 2, "bear ye one another's burdens, and so fulfil the 
 law of Christ ;" 
 
 6. to pray one for another, James v. 16, "pray one for 
 another ; " Luke xxiii. 34, " Father, forgive them, for they 
 know not what they do ;" 
 
Of the fourth commandment. 
 
 1G5 
 
 7. to reconcile others, Matt. v. 9, " blessed are the peace- PART 
 makers." 
 
 Of the sabbath of fast. 
 
 Now besides this sabbath, there is also included by the 
 rule of homogenea, 'things of like nature' to be alike, another 
 sabbath, Lev. xvi. 31, the day of fast. For as Augustine 
 saith, before the fall there needed but one glorifying of God, 
 namely, by giving of thanks ; but since the fall, by reason 
 of our great backsliding, God must also be glorified sacrificio 
 tribulati spiritds, 'with a sacrifice of a troubled spirit/ for the 
 mortifying of our flesh. 
 
 Neither is this a matter ceremonial ; for Christ saith, 
 Luke v. 35, that we shall fast after His taking ; and we see 
 the same accordingly practised, 
 
 by the whole church, Acts xhi. 2, 3, " as they minis- 
 tered to the Lord, and fasted," — " and when they 
 had fasted and prayed," &c. 
 by Paul, 2 Cor. xi. 27, " in fastings often." 
 
 This sabbath of fast is either public or private ; 
 public, to which the silver trump must be blown, 
 
 Joel ii. 15, "blow the trumpet in Zion, sanctify a 
 fast;" 
 
 private, that none know of it, 
 
 Matt. vi. 17, "but thou when thou fastest," &c. 
 
 Of public fast. 
 The reasons of public fast ; 
 
 I. For turning away some evil, either culpa;, or poena, ' of 
 fault, or punishment.' 
 
 Both these are either ours, or others' j and first, poena; ; 
 1. Our own, when God's arrows are upon us; 
 Josh. vii. 6, Joshua before Ai ; 
 Judges xx. 26, the children of Israel defeated by 
 Benjamin; 
 
 1 Sam. vii. 6, the children of Israel at Mizpeh; 
 Joel ii. 14, " who knoweth if He will return and 
 repent ? " 
 
 or when they hang over our heads, Esth. iv. 3. 
 
166 
 
 Of the fourth commandment. 
 
 PART 2. Others', as Zech. vii. 5, the fast of the fifth and of the 
 
 IIL seventh month. 
 
 For malum culpce, ' the evil of sin/ seeing we have all of- 
 fended God, Ave should all fear His judgments to come upon 
 us, as Ezra, for the people's affinity with strangers, Ezra ix.; 
 x. 6. 
 
 II. For the procuring of some good. 
 
 Acts xiii. 2, 3, "as they ministered to the Lord, and 
 fasted, the Holy Ghost said, Separate Me Barnabas and Saul 
 for the work whereunto I have called them. And when they 
 had fasted and prayed, and laid their hands on them, they 
 sent them away ;" 
 
 xiv. 23, " and when they had ordained them elders in 
 every church, and had prayed with fasting, they commended 
 them to the Lord on Whom they believed." 
 
 And for all these causes, public fast is necessary, and not 
 to be neglected, as we regard God's judgments. 
 
 Of private fast. 
 
 Private fast likewise is, 
 
 1 . Ob malum poena, 
 
 a. for ourselves, 
 
 under His hand, 2 Sam. xii, 16, " David therefore 
 besought God for the child; ar>d David fasted, 
 and went in, and lay all night upon the earth 
 near His hand, 1 Kings xxi. 27, " when Ahab 
 heard those words, he rent his clothes, and put 
 sackcloth upon his flesh, and fasted," &c; 
 /3. for others, Ps. xxxv. 13, "when they were sick, I 
 humbled my soul with fasting;" 
 
 2. Ob malum culpce, i. e. propter lanyuorem boni, ' for the 
 evil of sin,' that is, ( for the fainting of goodness,' in us ; for 
 without fasting some temptation cannot be avoided, Matt, 
 xvii. 21. 
 
 And as the public fast, so also the private fast is not only 
 for turning away of evil, but for procuring some good, 
 generally, Acts x. 30, Cornelius ; 
 
Of the fourth commandment. 
 
 167 
 
 particularly, Matt, iv., Christ : Acts xiv. 23, Paul and part 
 ■ ill 
 Barnabas in ordaining elders. -- 
 
 Each hath an outward and an inward part. 
 
 Now as of the other sabbath, so also of this, there are two 
 parts, outward abstinence, and inward sorrow; 
 
 1. In the outward fast is required, 
 a. that it be wholly all the day, 
 
 Lev. xxiii. 32, the day of atonement ; 
 
 Ezra x. 6, Ezra for the strange marriages ; and ( 
 /S. wakefulness is required, Joel i. 13, "lie all night in 
 sackcloth, ye ministers of God ;" and 
 
 7. to lay off our good apparel, and put on more vile clothes, 
 
 Exod. xxxiii. 4, Neh. ix. 1 ; and lastly, 
 
 8. that there be a separation from all labour that is used 
 
 on other daj r s than the sabbath ; and, 
 e. quod ventri subtrahitur, Mud pauperi detur, ' what thou 
 sparest from thy belly, give to the poor.' 
 
 2. Neither will outward abstinence serve the turn, without 
 
 inward sorrow, Esay lviii. 3 ; and herein is 
 a. first, an indignation against ourselves, which is an affec- 
 tion mixed with fear, that we have undergone the 
 danger of so great a punishment, and 
 /3. secondly, sorrow, that we have offended so good a God ; 
 
 and to these must be added, 
 7. a desire of amendment, and, a promise to take a more 
 strict order hereafter in our serving of God than we 
 have done. 
 
 For indeed both these sabbaths are spiritual, as we may 
 see by that, Esay lviii. 3 ; we must cease from our own 
 works, yea from our own thoughts, if we will rightly 
 sanctify them. 
 
 Means to sanctify the sabbath. 
 
 1. A place of sanctification ; we must 'reverence His sanc- 
 tuary/ Lev. xix. 30, and xxvi. 2; Ps. cxxxii. 3 — 5, "I will 
 not come into the tabernacle of my house, nor go up into my 
 bed ; I will not give sleep to mine eyes, or slumber to mine 
 
168 
 
 Of the fourth commandment. 
 
 PART eyelids, until I find out a place for the Lord, an habitation 
 
 '■ — for the mighty God of Jacob." 
 
 And for this place of God's worship the apostles took order 
 that it should not be too pompous, neither yet too homely, 
 but that it be decent, with that eua-^fMoavvr}, ' handsomeness 
 and good order/ which though it be not the more weighty 
 point of the law, yet is not to be neglected. 
 
 2. Persons fit for all actions excellent ; such as are able to 
 do more than read and speak, Lev. xxi. 6, "they shall not 
 profane the Name of their God for Prov. xxix. 18, " where 
 there is no vision, the people perish." 
 
 So we see in the scriptures, what alteration and destruc- 
 tion had been for the rarity and want of prophecy, 
 Judges xvii. 7, the story of Micah ; 
 
 1 Sam. iii. 4, the sons of Eli ; 
 
 2 Chron. xv. 3, 5, 6, under Asa ; " for a long season 
 Israel hath been without the true God, and without 
 a teaching priest and without law : and in those times 
 there was no peace to him that went out, nor to him 
 that came in, but great vexations were upon all the 
 inhabitants of the countries ; and nation was de- 
 stroyed of nation, and city of city : for God did vex 
 them with all adversity;" 
 
 2 Kings xvii. 16, Israel under Hosea ; 
 so that Moses wished, Numb. xi. 29, that all might pro- 
 phesy, and Paul, 1 Cor. xiv. 5 ; and we see by experience 
 that our enemies would invade us in such places where the 
 people are least taught in the word of God. 
 
 3. Maintenance of the places of God's worship, and not 
 only so, but of schools also ; so Moses was brought up in all 
 manner of learning, Acts vii. 22 ; and to this end Josh. xv. 15, 
 there was a city like our universities, kiriath sepher, ' a city 
 of letters,' or ' a city of books ;' and Acts xix. 9, Paul disputed 
 in the school of one Tyrannus. 
 
 4. Maintenance of the person ; Neh. x. 37, " the tithes to 
 the levitesj" 1 Cor. ix. 14, "they that preach the gospel 
 must live by the gospel." 
 
 a. All that labour must have something for their labour, 
 
Of the fourth commandment. 
 
 169 
 
 and much more then they that minister unto us spiritual PART 
 things must be made partakers of our temporal things ; — IIL 
 
 /3. And that they must not have less than the tenth part, 
 may be thus proved ; 
 
 first, by the connecting of their ministry to the priesthood 
 of Melchisedek ; Lev. xxvii. 32, " the tenth part holy to 
 the Lord f 
 
 secondly, in regard that which Jacob promised was moral, 
 namely, that he would give the tenth of all to God ; 
 
 thirdly, the reason of it was not peculiar to the Jews, but 
 continueth still to us, and therefore the reason remain- 
 ing, the thing itself also still continueth. 
 
 Thus much of the fourth commandment : / 
 
 And so of the first table. 
 
 THE SECOND TABLE. 
 
 The sum of the first table was, " Love the Lord thy God part 
 with all thy heart," &c. Matt. xxii. 37 ; the sum of the — — — ■ 
 second table, " Love thy neighbour as thyself." 
 
 And they are well joined together, and this latter dependeth 
 well upon the former, ut rivus justitia ducatur e fonte pietatis h , 
 ' that the stream of justice may run along from the well-spring 
 of piety/ For the first table treateth of our duty and piety to 
 God, and the second of our justice towards man ; and in this 
 God giveth us a testimony of His love to man, whom He 
 made like to Himself, and for whose good He hath made one 
 table of the law, and that consisting of more precepts than 
 the former table which concerned Himself. 
 
 Neither doth it derogate any thing from the love of God, 
 but rather increaseth it ; for, 
 
 a. if we love our friend, we will love his child, and so 
 1 John iv. 21, "let him that loveth God, love his brother 
 also " for if we love not him whom we see, how shall we 
 love God Whom we never see ?" and 
 
 /3. if we love man which oftentimes cloth us hurt, how 
 should we choose but love God who is always doing us good ? 
 
 h [S. Greg. Moral., lib. xix. cap. 23. col. (i"24 sq.] 
 
170 
 
 Of the second table. 
 
 PART The commandments of the second tahle serve for the uniting 
 — — — of man to man, as the commandments of the first were for the 
 uniting of man to God : God is to be ever a ready help at 
 hand, our defender and upholder ; and there is no man who 
 needeth not also the help of his neighbour, whence it follow- 
 eth that we ought to love one another. 
 
 Matter of the second table. 
 
 In this second table are generally three things, 
 the thing commanded, " love •" 
 the object of love, " our neighbour;" 
 the manner of it, " as ourselves." 
 
 1. The thing commanded. 
 
 Love is either 
 
 amor, ' a natural affection' which extendeth itself to all 
 God's creatures, with a desire that they may remain 
 in that course that God hath set them ; or it is 
 
 benevolentia, ' good will,' which is in reasonable things only ; 
 but rash, and may be with error ; or else 
 
 dilectio, 'rational choice' of one beloved, which is with 
 consideration, and without error ; and this is the love 
 here commanded, for as Augustine 1 saith, verus 
 amator debet esse verus (Estimator, ' a true lover is one 
 which can truly value things to their worth.' 
 
 If we love our brother we must, 
 
 1. Rejoice at his welfare, Rom. xii. 15, "rejoice with them 
 that do rejoice;" not be envious to hinder others from the 
 partaking of our good, which was the fault of the servant 
 that hid his talent, Matt. xxv. 26; or if we have not the talent, 
 we must not envy others that have it ; which was the devil's 
 fault, and the cause of the first temptation. 
 
 Here also is comprised the duty of having peace with all 
 men, Rom. xii. 18, as far as is possible ; and if at any time there 
 be a breach of peace, that we should not be peremptory and 
 unappeasable. The angels sang " Glory to God and peace 
 on earth;" and there is nothing more to be desired than 
 concord in all good, nothing more to be shunned than discord 
 
 ' [De doctr. christ., lib. i. cap. 27. vol. iii. col. 13.] 
 
Of the second table. 
 
 171 
 
 in good. Which sometimes falls out by human frailty, which PART 
 
 Christ signified by saying, He came not to send peace on ! — 
 
 earth, but the sword ; yet peace is His gift, and " blessed are 
 the peace-makers" in good; and on the contrary, cursed are 
 the peace-makers in evil. 
 
 2. Do no man hurt, by inflicting evil upon him, or by detain- 
 ing good from him, Lev. xix. 3. 
 
 3. If any man do us hurt, recompense him with good ; 
 "bless them that persecute you," Rom. xii. 14, "that curse 
 you," Matt. v. 44. 
 
 4. Succour the hungry and needy, Prov. xxii. 9, Matt. v. 
 44, if we have this world's goods ; which are defined to be, 
 those which we may depart withal salvo statu nostro, ' without 
 prejudice to our estate.' 
 
 5. We must pray for him, Rom. xii. 14, Matt. v. 44, for 
 to pray for our neighbours is radius carilatis, f a beam of 
 charity.' 
 
 6. We must perform the duties of our calling toward our 
 neighbour, as if one be a lawyer, he must give good counsel ; 
 and so of the rest, Luke vi. 27 — 29. 
 
 Thus much of the thing commanded, love. 
 
 2. The object of love. 
 
 The object of our love must be our neighbour. 
 
 The pharisees took this word straitly for their friends only, 
 Matt. v. 43, "thou shalt love thy neighbour, and hate thine 
 enemy :" but Christ, Luke x. 37, sheweth that misericordia, 
 non loci differentia, facit proximum, ' mercy, and not difference 
 of country, makes one our neighbour;' and if he be a neigh- 
 bour that sheweth mercy, and proximus is proximo proximus^, 
 then he must be also a neighbour that standeth in need of 
 mercy, though he be our enemy. And the law confirmeth 
 the same, Deut. xxii. 1, "if thy brother's ox go astray, thou 
 shalt bring him again to thy brother ;" and Exod. xxiii. 4, 
 " if thou meet thine enemy's ox going astray, thou shalt bring 
 it to him again ;" the self same law for brother and enemy. 
 
 The object of our love is said to be our ' neighbour/ or our 
 'brother ;' we may use both words ; 
 
 k [Aug. ubi sup., cap. 30. vol. iii. col. 15.] 
 
172 
 
 Of the second table. 
 
 part 1. if he be our brother, there is identitas originis, ' one and 
 — — — the same original' unto us ; Ave are all of one blood; and we 
 see even in beasts identity causeth love, as those of a kind 
 will love one another ; and so children like their own faces in 
 a glass ; 
 
 2. if he be jwoximus, why then in regard of use love him ; 
 for one neighbour shall have use of another, and stand in need 
 of him, and society should be amoris magnes, ' the lodestone 
 of love.' 
 
 Cautions hereupon. 
 
 Now in this love to our neighbour, we must consider two 
 things ; 
 
 1. Take heed we take not the sin of our neighbour for our 
 neighbour ; for 1 omnis peccator, quatenus est peccator, est odio 
 habendus ; omnis homo, quatenus est homo, est diligendus : sic 
 homines diligamus, ut non diligamus errores ; ob id quod facti 
 sunt, non ob id quod fecerunt, ' every sinner, as he is a sinner, 
 is to be hated ; every man, as he is a man, is to be loved : 
 let us love men so that we love not their sins, and love them 
 for that which God made them, not that which by sin they 
 made themselves/ 
 
 2. For degrees, whether alius alio propinquior, * one man 
 is nearer thaii another/ 
 
 It is certain there are degrees ; for to omit our duties to 
 our parents is worse than to omit the same duties to a 
 stranger. 
 
 Now where there is a greater duty, there must be a greater 
 affection, and so greater love ; and the order of our love must 
 be thus, 
 
 a. To God, for He is that bonum, 1 good/ by the participa- 
 tion whereof all other are bona, ' good ;' and to which 
 all other give place, as in policy to bonum publicum, 
 ' the public good/ 
 
 /3. Our own souls, for we are unitas, 'an unity,' or one 
 entire in and with ourselves, and cannot be but united m 
 with our brethren. 
 
 y. The souls of our brethren before our own bodies; for 
 
 1 [Aug. De doctr. christ., lib. i. cap. 27. vol. iii. col. 13.] 
 m [i. c. with our brethren we can at most lie only united.] 
 
Of the second table. 
 
 173 
 
 any man's soul may directly be partaker of the uni- P a^r t 
 
 versal good which is in God, but so can no man's '- — 
 
 body but by participation with the soul, and therefore 
 the soul is to be preferred. 
 B. Our own bodies before other men's, 
 e. The bodies of our neighbours ; and among them, 
 first to them that have need ; and of those, 
 first to the household of faith, Gal. vi. 10; and of them, 
 first to our countrymen, Ps. cxxii. 8, " brethren and 
 
 companions ;" and of these, 
 first them which are nostri, ' our friends and acquaint- 
 ance ;' and of them, 
 first to our own, and namely, them of our household, 
 
 1 Tim. v. 8, and our kindred ; and 
 first the wife, Gen. ii. 24, " they shall be one flesh ;" 
 " am not I better to thee than ten sons ?" 
 1 Sam. i. 8. 
 Thus much of the object, our neighbour. 
 
 3. The manner of our love. 
 
 The manner of our love, ' as ourselves / non quantum, sed 
 sicut, ' not so much as thyself, but after the same manner.' 
 Wherein are four things ; 
 
 1. The end, propter quod amas teipsum, ' for which thou 
 lovest thyself,' that must be, quia Deum amas, ideoque omnia 
 qua sunt Dei ; ob hanc causam dilige fratrem, quia Deum amat, 
 quia Dei est, 'because thou lovest God, and therefore all 
 things which are God's ; for this cause love thy brother, 
 because he loveth God, because he is God's.' 
 
 2. The means to this end, ad quod teipsum amas, ' to which 
 end thou lovest thyself:' thy love to thyself should be chiefly 
 in respect of thy soul, so chiefly love the soul of thy neigh- 
 bour. And therefore as Augustine saith, aut ama me quia 
 sum Dei, aut ut sum Dei, ' either love me, because I am God's 
 servant, or as I am God's servant ;' and so we must not con- 
 sentire ejus voluntati in malo, ' consent to his will in any evil.' 
 
 3. Not for the use of him, or because we hope to have a 
 good turn of him, but yratuito, ' freely.' 
 
 4. After the order and in the degree before spoken of ; 
 
174 
 
 Of the fifth commandment. 
 
 PART namely, after God, and after thine own soul; and first his 
 IV - soul, and then thine own body, and then his body. 
 
 And thus our love must be ex fonte pietatis, 'flowing from 
 the spring of piety/ Justus, verus, ordinatus ; 'just, true, and 
 directed to the right end/ So that our love must be toward 
 our neighbour, not as always it is towards ourselves, but as it 
 ought to be ; nor as an evil man loveth himself, but as a 
 man's heart well regulated affecteth his own self. 
 
 THE FIFTH COMMANDMENT. 
 
 Of higher and lower place. 
 
 God hath not made all men alike, but hath made some 
 partakers of His excellency, and set them in superior place ; 
 others of a meaner degree, and set them in a lower place ; 
 that mutual society might be maintained. For this He hath 
 provided in this commandment ; here He establisheth the cloth 
 and chair of estate, having given such excellency to some that 
 He styled them gods, Ps. Ixxxii. 6 ; to these, others of inferior 
 rank must submit and shew their observance. 
 
 The commandment hath two parts, 
 the precept, " honour thy father," &c. ; 
 the reason, " that thy days," &c. 
 
 First part of the commandment, viz. the precept. 
 
 The precept contain- f inferiors, to honour ; 
 
 eth the duties of \ superiors, to be father and mother. 
 
 Of the words of the commandment. 
 
 God dealing seriously with man, delighteth to knit up His 
 speech in a short compass, and therefore in one word express- 
 eth His command. Hence in the negative commandments 
 He maketh choice of the ugliest and loathsomest word of 
 that kind, to terrify us from those words which signify sins 
 not so gross ; so in this commandment He maketh choice 
 of the 'father' and 'mother' to beautify the commandment, 
 and sweeten the duty withal. 
 
Of the fifth commandment. 
 
 175 
 
 Now as Clirysostom saith, they must first be fathers, PART 
 before they be honoured as fathers. '- — 
 
 " Tlry father :" the hebrew word is rax, abba, which is, 
 ' he that hath a care or desire to do good so that he is a 
 father by whom others are in any better estate ; for as 
 natural fathers are causa existendi, 'cause of our being/ so 
 others are causa bene existendi, ' cause of our well being/ 
 
 " Honour :" the word 133, kabad, signifieth aggravare, 
 * to increase and aggravate and add/ so that we must add an 
 excellency unto them ; we must addere pretium, ' add estima- 
 tion/ and addere pondus, ( add weight/ and by translation 
 honorem, 'honour / make it a matter of weight to honour 
 them ; and seeing they bear the person of God, they must 
 not be set light by. 
 
 Why rulers are appointed. 
 
 We see 1 Tim. ii. 2 — 4, the apostle goeth thus to work : 
 God would have all men saved ; that they might be saved, 
 Pie would have them live in godliness and honesty ; that they 
 might so do, He would have them taught the knowledge of 
 God ; and that they might intend this, He would have them 
 lead a peaceable and a quiet life ; peaceable in regard of out- 
 ward invasions, and quiet in regard of inward tumults and 
 troubles. Now if the natural father and natural mother could 
 have performed this, they needed no other; but Gen. x. 8, there 
 comes one Nimrod, with a company of hounds at his tail, 
 (that metaphor it pleaseth the Holy Ghost to use,) and he 
 takes upon him to be a hunter, that is, a chaser of men, to 
 disturb and trouble them; and after that God first allowed, 
 and after instituted, that there should be 
 
 a. governors, to deliver us from unreasonable and evil 
 
 men, 1 Tim. ii. 2; and 
 /3. government, both for resisting of outward foes, and for 
 quieting of inward strifes ; and to comfort and cherish 
 good men, that love to live quietly, to come to know- 
 ledge of God, and of a religious demeanour of them- 
 selves. 
 
 The magistrate is the minister of God to take vengeance 
 on them who do evil, but a cherisher and comforter of such 
 
176 
 
 Of the fifth commandment. 
 
 part as do well, Rom. xiii. 4. The benefit received from his visril- 
 
 IV 7 
 
 : — ancy is well set forth, Dan. iv. 10, under the representation 
 
 of a great tree, and Esay xxxii. 2, by comparing him to a river 
 in dry places, and the shadow of a great rock in a dry land. 
 Our study must be to give him all due submission and honour, 
 for in his peace we shall have peace, Jer. xxix. 7. 
 
 Of the duties common to superiors and inferiors. 
 
 " Honour thy father and thy mother." 
 First of the duties in general. 
 The duty standeth as well in the action as in the manner 
 of the action, and neither are to be omitted. 
 
 There are some duties which are officia reciproca, ' mutual 
 duties between the inferior and superior,' due by either of 
 them to the other of them ; 
 
 1, love, but in a higher degree than that which is due to 
 every one ; the name of it is aropyr), which is a natural affec- 
 tion, either ascending or descending, and that either properly, 
 or by analogy, Phil. ii. 22, as a son to the father. 
 
 2, to wish well to him whom we love ; and because chris- 
 tianum votum est oratio, ' prayer is a Christian's well wishing/ 
 therefore to this wishing well we may add prayer for them. 
 
 Duties of the inferior generally : first, honour ; 
 
 The first is honour, and that, inward, or outward. 
 
 Honour, in exact speech, belongeth to God alone ; yet He 
 hath pleased to impart some beams thereof to men ; He hath 
 made some vessels of honour ; He calls them to it, and fits 
 them with gifts ; they have virepo^v, ' excellency ;' i^ovalav, 
 'power/ and apyf]v, c a place of authority' to exercise their 
 power. 
 
 1. Inward honour is that honesta opinio, that ' good opinion' 
 and reputation that one man hath of another, wherein we 
 witness a certain excellency to be in him whom we do thus 
 honour. — The contrary hereof was in Corah and his com- 
 pany, Numb. xvi. 3 ; this was his thesis, The Lord is among 
 us all, we are all alike holy to the Lord ; and therefore Moses 
 
Of the Jijth commandment. 
 
 177 
 
 and Aaron should be no more excellent than the rest of the part 
 people. — V ' 
 
 2. Outward honour what it is and after what sort it is to 
 be exhibited, is better known and determined by the manner 
 of the country, than otherwise; because all are not alike, 
 every country hath not the same fashion : for ourselves, we 
 may reduce it to these heads ; 
 
 a. To rise up, when that person of excellency is in pre- 
 sence, which either by nature, or by analogy and proportion, 
 is our father; Job xxix. 8, "the young men saw me, and hid 
 themselves ; and the aged arose, and stood up ;" and 1 Kings 
 ii. 19, Solomon to Bathsheba, "the king rose up to meet her;" 
 
 /S. To uncover the head, in token of our reverence of him ; 
 
 1 Cor. xi. 4, " every man praying or prophesying having 
 his head covered, dishonoureth his head 
 
 y. To bow the knee ; Gen. xli. 43, to Joseph, " they cried 
 before him, Bow the knee : and he made him ruler over all 
 the land of Egypt ;" 
 
 S. To stand; as Exod. xviii. 13, Moses sat because he 
 was judge, and all the day long the people stood ; and 
 
 2 Kings v. 25 : Gehazi stood before Eliseus, as our servants 
 stand before us. 
 
 e. To be silent when our betters speak, and to give ear 
 unto them; Job xxix. 9, 10, "the princes refrained talking, 
 and laid their hand on their mouth ; the nobles held their 
 peace, and their tongue cleaved to the roof of their mouth." 
 
 f When we are by necessary occasion to speak, to use 
 words of submission ; as Sarah called her husband 'lord' or 
 'sir/ Gen. xviii. 12; and Joseph's brethren, not knowing it 
 was their brother, " thy servant our father is in good health," 
 Gen. xliii. 28; and Rachel to Laban her father, Gen. xxxi. 
 35, " let not my lord be grieved that I cannot rise." 
 
 7j. The last duty of outward honour is in the scriptures 
 comprehended under the name of 'service/ Luke xvii. 8, or 
 'waiting upon/ it compreheudeth all such duties as are used 
 by servants to their masters. 
 
 secondly, fear ; 
 
 After honour followeth fear ; which doth properly belong 
 
 N 
 
178 
 
 Of the fifth commandment. 
 
 P A it T to the superior, in regard of his power ; and it is an awe 
 
 : — or reverent fear, or a standing in awe of them ; 
 
 Lev. xix. 3, " ye shall fear every man his father and his 
 mother;" and 
 
 Eph. vi. 5 ; we must " with fear and trembling serve 
 our masters according to the flesh," and much more kings, 
 because 
 
 Prov. xvi. 14, their " anger is as the messengers of death." 
 
 thirdly, obedience. . 
 
 The next thing due unto them in regard of their govern- 
 ment is obedience, expressed 1 Tim. vi. 1, by being " under 
 the yoke •" that is, when they will us to do this or that, we 
 must put our necks under the yoke of their commandment ; 
 Prov. xxiii. 22, " obey thy father," and so Eph. vi. 1 ; as 
 
 Isaac obeyed Abram his father, Gen. xxii. 9 ; 
 
 Jacob obeyed Laban his master, Gen. xxxi. 6 ; 
 
 the people promise to obey Joshua, Josh. i. 16. 
 
 Wicked therefore was the doctrine of the pharisees, 
 Mark vii. 11, 12, that a man should give to the treasury, 
 and so be freed from honouring his father. 
 
 Eor this cause it is that we pay tribute and custom, to 
 shew that we are not only ready ourselves, but our goods 
 also are at commandment. 
 
 Now the manner of our obedience is this, 
 
 1, it must be in simplicity and singleness of heart, with a 
 good conscience, Col. iii. 22 ; 
 
 2, it must be alacriter, ' with cheerfulness 
 
 3, we must do it continually, at all times, and in all 
 cases lawful, not contrary to God's commandments. 
 
 Reasons for obedience. 
 
 And because we are not given to this by nature, therefore 
 six reasons are given to move and induce us to perform this 
 obedience ; 
 
 1. the very placing of the commandment may move us 
 much, in that God hath put it before our goods, yea before 
 
Of the fifth commandment. 
 
 179 
 
 our life, to shew that obedience to government ought to be PAR T 
 
 IV. 
 
 dearer to us than our goods, yea than our lives ; '- — 
 
 2. the names of father and mother which God hath given 
 to governors, which are names of nature, full of love, and 
 the more apt to move obedience ; 
 
 3. the promise of long life, a thing no less amiable ; for 
 death is a thing repugnant to nature ; 
 
 4. it is a good thing, 1 Tim. ii. 3, it is to God accepta- 
 ble; yea, it is that which God is specially delighted with, 
 evdpearov, Col. hi. 20, and they that are thus obedient, 
 they are KaXol, diroSetcToi, evapearoi, 1 good, acceptable, well- 
 pleasing / 
 
 5. it is not only good, but Slicaiov, Eph. vi. 1, 'it is 
 right ;' we cannot forbear it without injury ; and therefore 
 Christ saith, Matt. xxii. 21, "give unto Caesar that which 
 is Caesar's;" it is his own, and therefore if you keep it back, 
 you do him wrong and injustice; 
 
 6. it standeth us in hand so to do ; and the reason is, 
 Heb. xiii. 17, they watch over our souls; so that where 
 honour is detracted, there care of preservation is dimi- 
 nished ; and by reason hereof the power, wickedness, and 
 impudency of naughty men is increased, and we the more 
 troubled. 
 
 Duties of the superior generally. 
 
 Now the duties of superiors in general. 
 
 The nearness of the two significations of the word *U3, 
 kabad, which signifieth both ' heaviness' and ' honour •' and 
 in the greek rifirj, ' honour/ and a loss or ' mulct •' in latin, 
 onero, ' to burden,' and honoro, ' to honour ;' sheweth that 
 this honour goeth not without a charge and a burden, and 
 that it is required of them that they should be that which 
 they would be honoured for. 
 
 1. They must know that their office is Bid rbv Kvpiov, ' in 
 and for God/ and that they be God's ministers, 1 Pet. ii. 13, 
 Rom. xiii. 4; they are God's vicegerents; their judgment 
 is His, and not their own, 2 Chron. xix. 6, " ye judge not for 
 man, but for the Lord." 
 
 2. To make their places yet more weighty, 2 Cor. xii. 14, 
 the children are not for the fathers, but the fathers for the 
 
 n 2 
 
180 
 
 OJ tht fifth commandment. 
 
 IV* T c ^^ ren- ^ xxy iii- 71 } David was taken from the slieep- 
 — : — fold to be a king j but why ? ad pascendwn Israel, 1 to feed 
 Israel :' and after the same manner it is between those that 
 are fathers and children by nature ; God in the beginning 
 saw the want and defect that was in children, and therefore 
 ordained a duty to be shewed unto them before they are able 
 to give honour ; and then afterwards for a recompence the 
 children are to give honour to their parents, that have helped 
 them when they could not help themselves. And as God 
 ordained the children to be thus holpen, and their wants to 
 be supplied by their parents ; so must those that are in 
 authority nourish and cherish those that are under them, 
 as their own flesh ; as Moses, Numb. xi. 12, carried the 
 people in his bosom, as a nurse. 
 
 3. Seeing God hath made them fathers and mothers, and 
 those that are under them children, and consequently hath 
 made a difference of high and low, they must take heed that 
 they do not pervert this difference and make them equal, 
 or set those before whom God hath set behind. "We see the 
 order that the prophet Nathan used to king David, 1 Kings 
 i. 26, " me thy servant, and Zadok the priest, andBenaiah the 
 son of Jehoiada, and thy servant Solomon ;" he cometh last, 
 though he were the king's son, and the prophet Nathan 
 knew well enough in what order to place him. The con- 
 trary to this was the fault of Eli, 1 Sam. ii. 29; whereas 
 Eli's sons should have honoured him, he honoureth them, 
 and intreateth them, as an inferior should do his superior, 
 " I hear evil of you, I pray do thus no more ;" and it is said 
 there that God would make their seed abjects, because they 
 gave away the honour from themselves. 
 
 4. As this order is thus established by God, and must by 
 men be retained, so it must also be practised, and not be a 
 bare and naked resemblance, or dumb idol, but put to use ; 
 for, 1 Thes. iv. 11, the superior must see that such as are 
 under him fall to work ; and if any break order, then Roin. 
 xiii. 4, he hath not authority in vain, but propter vindictam 
 malorum, ' to be avenged of evil men ;' but for those that do 
 well, he must encourage them, c: well done, good servant and 
 faithful," Matt. xxiv. 23. 
 
Of the fifth commandment. 
 
 181 
 
 Of the manner of their government. 
 
 Now for the maimer of their government. 
 
 1. For himself, David, Ps. ci. 2, speaking how he will 
 govern, beginneth with this, He will "walk uprightly" him- 
 self, and so be an example before his people. Gregory" 
 maketh the right use of power to be, ut homo sit potens in 
 seipso, adversus seipsum, pro seipso ; that is, he should be of 
 power in himself against the rebellious affections of his own 
 nature, that so he may do himself good, and bring himself to 
 goodness. 
 
 2. Toward others that are under him, Lev. xxv. 43, he must 
 not deal cruelly, but use moderation ; not in proud manner 
 to use contumelious words and tyrannous deeds, but, as all 
 christians, Eph. iv. 31, so especially those in high place 
 must be far from anger, bitterness, crying out, and railing, 
 and such like ; he must not be tanquam leo in vi sua, ' as a 
 lion in his violence and in his rage for so Zeph. iii. 3, a 
 naughty governor is described to be like a roaring lion. 
 
 Their duty is further set down at large, Ps. lxxxii. from 
 the second verse to the end of the psalm. In this psalm is 
 set down, 
 
 a. how " God standeth in the congregation of princes," 
 and seeth how they use their honour ; 
 
 ft. He observeth whether they oppress or relieve the poor, 
 verses 3 and 4 ; 
 
 7. He sheweth that if they abuse their power, the founda- 
 tions shall be shaken, and all will go to wrack ; 
 
 B. that though He calls them gods, yet they be but men ; 
 they have rule committed to them, but Christ hath power to 
 dispossess and punish them ; 
 
 e. that they shall die like men, verse 7 ; non sicca morte, 
 ' of violent deaths,' as did many of the Israelitish kings after- 
 wards ; 
 
 £. that God was the great Judge, and would arise and 
 judge the earth, ver. 8 ; because men executed not God's 
 judgments aright, but became evil shepherds, as those spoken 
 of, Ezek. xxxiv. 2, 3. 
 
 n [The passage is in St. Augustine, De Trin., lib. xiii. cap. 13. vol. viii. 
 col. 939.] 
 
182 
 
 Of the fifth commandment. 
 
 PART 
 IV. 
 
 Whether wicked superiors should be honoured. 
 
 Quest. 1. Whether infei'iors owe any honour to superiors 
 that are evil and wicked ? 
 
 Answ. Yes, they do ; for the wickedness of a man cannot 
 take away the force of God's commandment, nor make void 
 God's ordinance ; no more than man's unbelief can frustrate 
 God's promise, as we read, Rom. hi. 3. 
 
 1. Though they be frowai'd, we must submit ourselves, 1 Pet. 
 ii. 18 ; as when Sarah dealt roughly with Hagar, yet the 
 angel willeth her to return back to her mistress and to sub- 
 mit herself unto her : and as in the family, so in the com- 
 monwealth ; we know Saul dealt very roughly with David, 
 and yet still he acknowledged subjection unto him, so that he 
 would do him no violence when opportunity was offered him 
 in the cave. 
 
 2. And not only being froward, but though they be wicked, 
 yet obedience and honour is to be done unto them ; for, 
 
 a. It is God that set them up, though it were in His wrath, 
 Hos. xiii. 1 1 ; and Jer. xxvii. 7, the Lord saith, that He had 
 given Nebuchadnezzar the government that he had, and all 
 nations should serve him; and Esay x. 5, the rod of His wrath, 
 the king of Ashur, was by Him purposely set up. 
 
 /3. Paul commands to " pray for kings," though they were 
 heathen and wicked, 1 Tim. ii. 2; and Peter bids " honour 
 the king," 1 Pet. ii. 17, when as then Nero ruled. Paul 
 useth the benefit of this wicked prince's power, and appealeth 
 from the deputy to Nero, Acts xxv. 11. 
 
 7. Even the hearts of ungodly rulers are in the hands of 
 God ; He turneth them as the rivers of waters, which way 
 He will, Prov. xxi. 1 . — Only this distinction may be added ; 
 look what honour we give them, we do it not to man, but to 
 God himself, in reverence to His ordinance ; not tu> irpoadynw, 
 ' to the person,' but tu> 7rpoaco7reia), 'to the vizard' that God 
 hath put upon him ; as the heathen emblem was, 6V0? clycov 
 fjiva-Tr'jpia, ' an ass laden with the image of the goddess Isis •' 
 and the people fall down and worship, but the inscription 
 is, non tihi, sed religioni, ' not to thee but to religion.' 
 
Of the fifth commandment. 
 
 183 
 
 h. And agaiu, this we may further say, that be a government p a r t 
 
 never so bad, yet it is better than none at all ; an oligarchy : — 
 
 when the rule is under a few, is better than an anarchy when 
 there is no ruler at all : and therefore, Hos. xiii. 11, though 
 God gave them a king in His anger, yet He took him away 
 in His wrath and in the fury of His anger ; for then their 
 plague was greater, to be without a prince, than to have a 
 bad one. 
 
 Wicked rulers not to be absolutely obeyed. 
 
 Quest. 2. But to go a degree farther, utrum malo in malo, or 
 ad malum, obediendum, ' whether we must obey an evil man 
 in an evil thing ; or whether we owe (as we call it) absolute 
 obedience to evil magistrates?' 
 
 Answ. No, we do not ; for absolute obedience is due to 
 God only, and kings are to be obeyed so far as their com- 
 mandments are not repugnant to God's commandments ; for 
 if God command one thing and they another, Deo potius 
 guam hominibus, ' better obey God than man,' Acts iv. 19. 
 
 No man can serve two masters, Matt. vi. 24 ; when God 
 and they command all one thing, they are but unum agens, 
 and so but one master; and there are not two masters, till 
 man break order, and become a master himself against order. 
 
 Our Saviour's rule is, Luke xiv. 26, "he that cometh to 
 Me must hate father and mother and all ;" which He ex- 
 poundeth, Matt. x. 37, " he that loveth father or mother 
 more than Me, is not worthy of Me ;" for bonum quod impedit 
 majus bonum, in eo minus diliyendum, ' that good which hin- 
 dereth a greater good, is less to be loved.' 
 
 Examples of this. 
 
 God the Superior of all, the great Superior, took order they 
 should not fall down nor bow to any image ; Nebuchadnezzar 
 a prince, a lesser superior, he commands the contrary; he was 
 disobeyed, and the disobedience was no disobedience, for 
 disobedience is not but iv rdgei, 'in due place and order,' 
 and he had gone out of order first, Dan. iii. 18. 
 
 Darius went out of order, Dan. vi. 9, when he forbad prayer 
 to God, which God had first commanded ; Daniel contrary 
 
184 
 
 Of the fifth commandment. 
 
 part to the king's decree prayeth; Daniel kept his order; the 
 
 '■ king was out of order, the fault was the king's. 
 
 In this commandment God commandeth to honour father 
 and mother ; and yet we see, 2 Chron. xv. 16, Asa had given 
 charge that no idol should be erected ; and because his mo- 
 ther Maacha did erect an idol, he deposed her, though she 
 were his mother ; and yet no breach of this commandment. 
 
 So that as we said, it is no disobedience in the inferior, if 
 the superior go out of the line and the inferior keepeth it. 
 
 AVe see 2 Sam. xi. 16, Joab for obeying the king's letter, 
 and putting Uriah but to chance-medley, yet he is condemned 
 for it; and so are the soldiers of Herod, for killing the 
 children and executing his will, Matt. ii. 16. 
 
 When our Saviour, being forgotten by his father and 
 mother, was found disputing in the temple, his mother repre- 
 hendeth him for putting them in fear; "why hast thou done 
 thus," saith she ? and our Saviour, though He were obedient 
 to His father and mother, yet He maketh her this answer, 
 " wot you not that I must go about My Father's business ?" 
 as if He should say, I have a father indeed, Joseph ; but I 
 have a superior Father in heaven, and I was to go on His 
 business, and so could not wait upon you, Luke ii. 49. 
 
 To conclude this point ; 1 Pet. ii. 13, this honour must be 
 propter Deum, 'for God's sake;' and that is, Eph. vi. 1, in 
 Deo, ' in the Lord ;' that is, Tit. iii. 1, in every good work. 
 And as Hierome saith, honorandus generator sed praponendus 
 Creator, ' our father must be loved, but our Father and 
 Creator must be preferred before him.' 
 
 And yet notwithstanding all this, it shall be good and ex- 
 pedient non fjMcpoXoyelaOai, ' not to carp at every little thing,' 
 but rather obey, if it be in our power, 
 
 a. in a thing doubtful, as 2 Sam. xxiv. 4 ; Joab though he 
 could see no reason to number the people, yet because the 
 king recommended, he obeyed, and yielded unto it ; 
 
 (3. though it be an unjust commandment, yet if it be not 
 directly contrary to God's will, there may be just obedience 
 unto it ; Matt. xvii. 27, it was more than Caesar could require 
 of Christ to pay tribute, because He was a stranger ; yet rather 
 than He would break quietness, He gave it. 
 
Of the fifth commandment. 185 
 
 PART 
 
 • i ■ Iv - 
 Particular duties between superior and mjerior. 
 
 Now the particular duties between superiors and inferiors. 
 
 Husband and wife. 
 
 First to begin with the husband and the wife; 
 and first their mutual duties each to other; 
 and then their several duties. 
 
 their mutual duties. 
 
 Their mutual duties may be gathered out of the three 
 words that signify marriage ; 
 
 1. Conjugium, the 'fellowship of a yoke/ which is better 
 borne by two than by one alone ; so one must help another 
 to bear all burdens : therefore unequal matches, which are 
 hindrances to religion, not bearing all one yoke, are con- 
 demned, 1 Cor. vii. 39, not being in Domino. 
 
 2. Matrimonium, ut mulier fiat mater, 'matrimony, that 
 the woman may become a mother ;' Gen. i. 28, for propaga- 
 tion ; and Mai. ii. 15, for increase of God's church, the holy 
 seed. By God's institution was to be observed the marriage 
 of one man with one woman ; " it was so from the begin- 
 ning," when God would have men multiply on the earth and 
 fill it with a holy progeny. 
 
 3. Nuptice, 'marriage, or covering,' of nubo, 'to cover;' as 
 it were coverings after sin, to cover each other's shame. 
 
 their several duties. 
 
 The several and particular duties of husband and wife. 
 
 1. The husbands must live with their wives as men of 
 knowledge, 1 Pet. iii. 7 ; for she must ask of him at home, 
 and therefore he must be able to answer her asking, and to 
 instruct her. 
 
 And here the wife's duty is submission ; not to stand upon 
 her own will, but to be subject to her husband ; which sub- 
 jection must be with acknowledgment that the man is the 
 woman's head, 1 Cor. xi. 3 ; and therefore because the senses 
 of seeing and hearing are in the head, she must see and hear 
 
186 
 
 Of the fifth commandment. 
 
 part by him. Yet she must not be too much kept under; for as 
 — — '- — she was not made of his head, so not of his feet, but of his 
 side, that she might be his equal. 
 
 2. The husband must also love his wife, and not only with 
 the general duty of love, whereof we spake before, but with 
 an especial love and respect peculiar to her, so as he must 
 forsake father and mother and cleave unto her ; and his love 
 must not be fleshy or in outward respects only, but in the 
 spirit, Eph. v. 29 ; and especially to have this care, that he 
 may present his wife to God as Christ did His church, with- 
 out spot or wrinkle. 
 
 And the wife's duty iu this case must be the very same, 
 answerable to her husband's ; she must love him with the 
 same love that he is to love her withal. 'Tis also the woman's 
 duty to fear God, so shall she be truly praiseworthy, Prov. 
 xxxi. 29, 30 ; such a one as Lydia, Acts xvi. 14. Beauty in 
 her without graciousness, is but as a gold ring in a swine's 
 snout, Prov. xi. 22 ; her chief ornaments are modesty, humi- 
 lity, and inward virtues, 1 Tim. ii. 9. 
 
 3. The husband must be the provider for his wife, and so 
 for his children and family, 1 Tim. v. 8. 
 
 And the wife must also have a care to look to that which 
 her husband hath provided, 1 Tim. v. 14, that nothing be 
 lost, John vi. 12 ; and therefore they must keep at home and 
 be good house-wives. 
 
 4. There must be in both husband and wife officio, resul- 
 tantia, honour and love of their friends mutually; as we see 
 in Moses toward his father-in-law, Exod. xviii. 7, 12, Numb, 
 x. 29 ; and for the woman, very excellently in Ruth toward 
 her mother-in-law, Ruth i. 16. 
 
 Father and son. 
 The duties between father and son. 
 
 1. The first duty of the parents is in the beginning of 
 their children ; wherein non tarn generatio spectanda est quam 
 regeneratio, ' not so much generation and birth, as regene- 
 ration and the new birth is to be regarded;' so that this 
 
Of the fifth commandment. 
 
 187 
 
 duty must not be performed with a brutish appetite, but by PART 
 sanctifying themselves to the propagation of God's church. — — — 
 
 This duty the child cannot answer j and therefore his duty 
 herein is, to honour his parents, though they be never so 
 mean and base ; yea to do them service ; Luke xv. 29, " lo, 
 these many years do I serve thee." 
 
 2. The second duty, Eph. vi. 4, is to nourish them when 
 they have begotten them; and not against nature to give 
 them a stone when they ask for bread, Matt. vii. 9. Neither 
 must they only nourish them, but bring them up, laying up 
 for them, and dividing the inheritance ; and if there be no 
 inheritance, then to provide them some art, such as every one 
 is most fit for; and the choicest of all, to God's service, as 
 Hannah did, 1 Sam. i. 11. 
 
 And to answer this, the son must not falsely purloin or 
 embezzle from his parents, as wicked children do, but main- 
 tain them rather, if the parents want, and he be able. 
 
 3. They must not only bring up their children, but bring 
 them up in the Lord, that they may be christians, and sons 
 of God, as well as they are their sons ; Gen. xviii. 19, " I 
 know him, that he will command his children and his house- 
 hold after him, and they shall keep the way of the Lord, to 
 do justice and judgment;" Deut. iv. 9, "teach these thy 
 sons and thy sons' sons." 
 
 4. To all these they must add their own example, and 
 where need is, correction, Prov. xxix. 15 ; for he that correct- 
 eth not his son, hateth him, Prov. xiii. 24. There is a bundle 
 of foolishness in the heart of a child, and the rod of correction 
 will drive it out, Prov. xxii. 15 ; this must be done while 
 there is hope, without regarding of the child's murmuring, 
 Prov. xix. 18 ; for protracting of time is dangerous. It is re- 
 corded of David as a blemish to him, that he was never dis- 
 pleased with Adonijah, 1 Kings i. 6. 
 
 5. The last duty is a particular kind of prayer and blessing, 
 which sanctifieth all the rest, or else all other means are 
 nothing worth, Gen. xlix. 28. 
 
 The son's duty answerable hereunto is, to be willing to 
 receive instruction, and not to mock at good counsel, but to 
 
188 
 
 Of the fifth commandment. 
 
 A R T be wise, that so lie may make his father glad, Prov. x. 1 : to 
 iv. ... . 
 — '- — imitate his father's good example ; and to he subject to cor- 
 rection, Heb. xii. 9. — Here are condemned marriages without 
 consent of parents j for the woman's vow to God, Num. xxx. 4, 
 cannot stand without his consent, much less the vow of mar- 
 riage ; and 1 Cor. vii. 30, the father must give his daughter 
 in marriage. 
 
 Master and servant. 
 The duty of the master and servant. 
 
 Mastership and service are lawful ; Jacob served twice seven 
 years, Gen. xxix. A man in poverty may serve to get means 
 thereby, Deut. xv. 12 ; so may an ignorant man to get know- 
 ledge and skill thereby, for these two are proportionable : 
 servitude came first into the world for a punishment, when 
 the servant gaineth maintenance and knowledge thereby. 
 
 I. The first duty of the master is ars imperandi, ' knowledge 
 how to enjoin them their works ;' and here must be observed 
 four things ; 
 
 1, that his commandment be lawful, for else in performing 
 it, he shall displease Kvpiov Kara irvevfjia, " the Master ac- 
 cording to the spirit;" and though we have a master accord- 
 ing to the flesh, yet the Master according to the spirit is to 
 be preferred ; as Joseph preferred God before his mistress, 
 Gen. xxxix. 9; 
 
 2, the commandment must not only be lawful but possible ; 
 for a thing may be lawful, and yet not possible ; and there- 
 fore Abram's servant putteth the doubt, Gen. xxiv. 5, "what 
 if she will not come ?" and is in that case set free ; 
 
 3, it must be profitable to some good purpose, for nothing 
 must be done in vain ; 
 
 4, it must be proportionable to time, place, and person. 
 
 The duty of the servant answerable to this is, Matt. xxiv. 
 45, faithfulness and discretion. 
 
 1. For faithfulness, the heathen could say that servus totus 
 alterius, ' a servant is wholly another man's to be commanded.' 
 And therefore, Matt. vi. 24, he can serve but one master, 
 because his duty is infinite ; he cannot set down any time 
 
Of the fifth commandment. 
 
 189 
 
 when he shall have done, but must work all day, Luke xvii. PAR 
 7 ; at night too, until the master set him free ; yea, he must — — 1 
 spare from his own meat to do his master's business. 
 
 Opposite to this faithfulness is, 
 
 a. when they will do something beside their master's busi- 
 ness, or let something stick on their fingers ; Tit. ii. 10, 
 hlchers ; Luke xvi. 1, wasters ; 
 
 /3. lying, 2 Sam. xvi. 3, Ziba; 2 Kings v. 22, it was the 
 fault of Gehazi ; 
 
 <y. slothfulness, when he will not give his master all his 
 strength ; non accurate agere, ' not do his duty exactly,' 
 as the poet saith, but be servus glis, ' a servant of a 
 dormouse nature;' not like Jacob, Gen. xxxi. 40, who 
 could not sleep for his master's business ; 
 
 8. Eph. vi. 7, they that do their work unwillingly; or with 
 murmuring, Tit. ii. 9; not like the centurion's servant, 
 that heard but ' go,' and he went ; 
 
 e. eye-service, deceitful diligence, only at their own 
 pleasure and before their master's face, Eph. vi. 6, 
 Col. iii. 22 ; whereas they should do it with singleness 
 of heart, lest the chief Master be displeased. 
 
 2. For discretion in servants; they must do for their 
 master as the steward did for himself, Luke xvi., cast for 
 their master in due time and upon all fit occasions to do 
 him good. 
 
 II. The second duty of the master is, not to be asper, 
 ' sharp and bitter,' Lev. xxv. 43 ; but Col. iv. 1 , "do 
 unto them that which is just and equal," for they are con- 
 servi, ' fellow servants' also to the chief Master ; and in futuro, 
 ' in the time to come/ the masters may be servants to men ; 
 and therefore quod tibi fieri vis, hoc fac alteri, ' do as thou 
 wouldst be done unto.' 
 
 III. The third duty is, Prov. xxvii. 27, xxxi. 19 — 27, to 
 provide them meat, drink, and clothes, or wages agreed 
 upon. 
 
 Teacher and hearer. 
 The duties of the teacher and hearer. 
 
1 ( J0 
 
 Of the fifth commandment. 
 
 PART 
 
 IV. Qualifications of a teacher. 
 
 In teachers there should be, 
 
 1, %dpiafia, God's ' gift 5 of gracious and natural parts ; 
 
 2, education to it, at home and in the schools ; 
 2 Tim. hi. 15, "from a child thou hast known the holy 
 scriptures ;" 
 
 3, exercise and study, 2 Tim. iii. 14, " continue thou in 
 the things which thou hast learned and hast been as- 
 sured of;" and 
 
 4, they must be called to it by imposition of hands. 
 
 In choosing men for this work it is to be observed that 
 they be, 
 
 1, solertes, ' of an active intelligence;' 
 
 2, dociles, ' apt to conceive ;' 
 
 3, instanter operantes, 'diligent in their calling/ as was Paul. 
 
 But he who shall be a teacher must especially know that 
 the divine light of sacred doctrine is from above, and therefore 
 that he must 
 
 1, use prayer, Ps. cxix. 66, "O learn me true understand- 
 ing and knowledge ;" and 
 
 2, have a special regard to God's commandments ; 
 Ps. xix. 8, "the commandment of the Lord is pure, and giveth 
 light unto the eyes ;" and 
 
 3, that he must awake and stand up from sin; Eph. v. 14, 
 "awake thou that sleepest, and arise from the dead, and Christ 
 shall give thee light." 
 
 In the manner of his teaching he must, 
 
 first, clear parables and dark speeches ; 
 
 secondly, proceed in method and order ; Luke xxiv. 27, 
 "beginning at Moses and all the prophets, He ex- 
 pounded unto them in all the scriptures," &c. and 
 
 thirdly, teach as his hearers are able to learn ; 
 John xvi. 12, " I have yet many things to say unto you, 
 but ye cannot bear them now." 
 
 His duties : first, to set forth the truth ; 
 In particular, the first duty of the teacher is, Prov. xxii. 
 
Of the fifth commandment. 
 
 191 
 
 19, 20, to make known to the people the words of truth; part 
 which is done, — — — 
 
 1, by precept ; Ps. cxix. 12, " teach me Thy statutes 
 
 2, by example ; Prov. xxiv. 32 j John xiii. 15, " I have given 
 you an example, that ye should do as I have done to you;" 
 
 3, by experience ; 
 
 4, by correction, that ira6t)para, ' corrections/ may be 
 pa6>']/j.ara, ' instructions.' 
 
 Hence it was that Christ questioned with His disciples, 
 and practised them in baptizing, and casting out of unclean 
 spirits, and curing of bodily diseases by their touch or other- 
 wise, and the errors of men's minds by their doctrines. First 
 Christ set the twelve on work to preach, then the seventy 
 afterward; some laid the foundation, as Paul, others built 
 thereupon, 1 Cor. iii. 10; some were the prime labourers, 
 others came upon their labours ; some planted, some watered. 
 And when the disciples had fulfilled their duties, they render 
 a reason thereof to Christ ; and Christ encouraged and com- 
 mended them in some things, in others He reproved and 
 checked them. — I shew every thing in the example of Christ, 
 because His example is most perfect ; and because He was 
 the chief Teacher, and made choice of the name of a Teacher ; 
 and because others were to learn by His example. 
 
 The hearer's duty answerable to this is, 
 
 1, to be (piX^/coos, ' studious of hearing,' that the word may 
 come in aurem, ' into the ear,' and so ad cor, ' into the 
 heart ;' 
 
 2, to be %r)Tr)Ti>c6<;, ' ready to ask questions ;' 
 
 Exod. xiii. 14, Deut. vi. 20, "when thy son askcth thee 
 
 in time to come," — 
 John xvi. 17, "then said some of His disciples among 
 
 themselves, what is this that He saith unto us ?" 
 Matt. xiii. 10, "the disciples came and said unto Him, 
 
 Why speakest Thou unto them in parables ?" 
 
 secondly, to be careful of his doings ; 
 
 The second duty of the teacher is, vitia morum magis 
 quam verborum vitare ; potior enitn est bene vivendi quam 
 optime dicendi facultas, ' to shun vices in his carriage more 
 
192 
 
 Of the fifth commandment. 
 
 PART carefully than errors in his words, for the art of living well 
 
 IV • i ■» i . . 
 — is rather to be desired than the art of speaking well/ 
 
 The scholar's duty answerable is, Lam. iii. 27, to 'bear the 
 
 yoke in his youth and to be at direction, and to be humble 
 
 minded. 
 
 thirdly, to protect his scholars. 
 
 The third duty of the teachers is, they must be tutores, they 
 must tueri, ' defend and protect' their scholars ; as Christ did 
 His disciples, Matt. ix. 14, xii. 2, for plucking the ears of corn. 
 The hearer's duty answerable is, 
 
 to bring every one his offering ; Numb. vi. 14, 15, 
 
 the Nazarite ; 
 1 Sam. i. 21, Elkanah ; 
 1 Sam. ix. 7, Saul to Samuel ; 
 Luke v. 29, Levi to Christ ; 
 Matt. v. 24, " then come and offer thy gift/' 
 Also to minister unto them, 
 
 as Samuel did to Eli, 1 Sam. ii. 11 ; 
 and Elisha to Elijah, 1 Kings xix. 21, and 2 Kings 
 iii. 11 ; 
 
 and John's disciples, Matt. xi. 2 ; 
 and Christ's, Matt. xxvi. 17. 
 
 And lastly, there must be resultans officium, ' a duty re- 
 ciprocal towards their teacher ;' as our Saviour charged His 
 disciples with His mother, John xix. 27 ; and after His death, 
 His disciples buried Him. 
 
 More particularly the minister's duty. 
 
 The apostle, Heb. v. 1, sheweth that the minister is taken 
 from men, and ordained for men, in things appertaining to 
 God, to deal with God for the church. 
 
 Now this being an honour, no man must take it unto him 
 unless he be called. Now God's calling is known by his 
 talents, Matt. xxv. 14, and therefore unless God have given 
 him gifts he is not called by God ; but, 
 
 a. having this calling, and 
 
 /3. having in the university where this was taught, his 
 bringing up, and 
 
Of the fifth commandment. 
 
 193 
 
 y. having, 1 Tim. iv. 14, the laying on of hands of the PART 
 company of eldership ; — — ! — 
 we come now to his duties ; we shall find them, John x. 
 
 1. If he have not a lawful calling, if he come not in by the 
 door, that is, according to Christ's institution, if he have not 
 his talent, he is an usurper and a thief; as Jer. xxiii. 21, 
 God saith, " they ran and I never sent them, they prophesy 
 and I bade them not, I never spake to them." 
 
 And this cometh by wresting the law ; which is done two 
 ways, Deut. xvi. 19 ; 
 
 1, per yratiam, f by favour' at the suit of some great man 
 
 or some friend, by having respect of persons ; 
 
 2, per munus, * by taking rewards/ 
 
 And so the law being perverted per gratiam and per 
 munus, the ordinance of God is laid aside ; and then cometh 
 cita impositio, ' a too sudden laying hands on him because 
 he hath not the gift of the heart to commend him withal, 
 for the gift of his hand the bishop letteth him go unex- 
 amined, and so (contrary to Paul's rule to Timothy, 
 1 Tim. v. 22.) " layeth hands suddenly" upon him. 
 
 And how can God bless the proceedings of those that come 
 not in by the door? Qucecunque malo inchoantur principio, 
 difficulter bono perficiuntur exitu, 'whatsoever hath an ill 
 beginning, can hardly be effected with a prosperous issue.' 
 
 2. The other sort, hirelings, John x. 13, are they that 
 
 11, &c. 1 Tim. iii. Tit. i. 
 
 Three evil kinds of minister. 
 
 0 
 
194 
 
 Of the fifth commandment. 
 
 PART have no care of feeding, but their end is to clothe themselves, 
 
 — ' — Ezek. xxxiv. 3, Zech, xi. 15 ; and as the fathers say, they 
 
 have not instrumenta boni pastoris, ' the implements of a good 
 shepherd/ but only forcipes and mulctram, ' a pair of shears' 
 for the fleece, and 'a pail' for the milk. And if the flock be 
 in danger, for the danger of the soul they care not, but if 
 there be the least danger of the wool or the milk, they 
 bestir themselves. 
 
 3. And if a wolf come, that is, a persecutor or a false 
 teacher, either they fly, John x. 12, or else they become wolves 
 themselves, and do as great harm to the flock as the 
 wolf doth. 
 
 One good kind of minister. 
 
 4. Now the good shepherd, he it is only that performeth 
 his duty ; and the duty of the good shepherd may be re- 
 duced to these four heads ; — 
 
 His duties : first, to be an example in his life ; 
 
 To go before his sheep, John x. 3, 4, as the manner of the 
 east countries was, not to drive his sheep but to go before 
 them ; so the good shepherd must go before his flock by 
 his good example, 1 Tim. iv. 12 ; he must be two?, that is, 
 such a thing as maketh the stamp upon the coin ; and it is 
 also used, Tit. ii. 7, and 1 Pet. v. 3. And Moses requireth 
 he should have thummim, ' integrity of life/ as well as urim, 
 'light' of learning, Deut. xxxiii. 8. And it is said of our 
 Saviour Christ, our typus, Acts i. 1, ceepit facer e et docere, 
 He ' began to do and teach / so the minister must do first 
 and teach after ; he must be an example unreproveable, 
 1 Tim. iii. 2, and unblameable, Tit. i. 6. 
 
 And this must be in him, and his ; 
 
 1. In himself, 1 Tim. iii. 2, " without spot/' as Lev. xxi. 
 21, not misshapen, or having blemish, that is to say, any no- 
 torious sin or crime that is outward, to be laid to his charge ; 
 and the reason is, 2 Cor. vi. 3, that there may be no offence 
 
Of the fifth commandment. 
 
 195 
 
 given to the weak, or slander to the gospel, by the wicked; PART 
 
 but that even the enemies may by his example become : — 
 
 christians. 
 
 2. In his household, that is, in his charge ; those that are 
 committed to him ; that is, if he be a prophet, in the church ; 
 if a father, in his sons ; if a master, in his servants. — And this 
 standeth in these points ; 
 
 a. those that be under him must be religious and faithful 
 children ; Tit. i. 6, " faithful children, not accused of 
 riot, or unruly ;" 
 /3. they must be under obedience; 1 Tim. iii. 4, "in sub- 
 jection;" or else it is a presumption of negligence, 
 faintheartedness, or carelessness in him ; 
 y. they must use reverence, gravity, modesty, 1 Tim. iii. 
 4 ; they must be no rioters, drunkards, or such like. 
 
 The duty of the people, answerable to this example of the 
 shepherd, is to follow his example ; if he must be typus gregis, 
 ' a pattern to his flock,' they must be avTi-rvrrov pastoris, as in 
 the print of the coin the iron and the coin are of the same 
 figure. 
 
 secondly, to teach by his learning ; 
 
 As he must be an example and go before them in life, 
 so he must also teach and instruct them by learning ; and 
 therefore must be hiSa/cri/cbs, 'able to teach/ 
 
 It is well observed that the verb doceo, ' to teach,' doth 
 govern two accusative cases, as Esay xxviii. 9, quern docebit 
 scientiam, ' whom' he will teach knowledge ; they must have 
 quern, 'whom' they should teach, and quid, 'what' they shall 
 teach, namely, knowledge. Many have quern, ' a people to 
 teach,' but have not quid, ' knowledge to teach them,' and so 
 they are not teachers sent from God, but thieves and robbers 
 sent by the devil. God himself saith to such unlearned 
 priests, Hos. iv. 6, "because thou hast refused knowledge, I 
 have refused thee that thou shalt be no priest unto Me." 
 
 And to enquire what measure of knowledge is needful for 
 him to have, the schoolmen say he must have competentem, 
 'competent,' if not eminent em scientiam, 'knowledge in an 
 
 o2 
 
196 
 
 Of the fifth commandment. 
 
 part eminent degree ;' and what competent knowledge is, we may 
 — — — see Tit. i. 9, in these three points ; he must be able to 
 
 a. hold fast the faithful word according to knowledge ; 
 
 /3. exhort and comfort, and that with wholesome doctrine ; 
 
 7. improve and confute them that say against it. 
 
 thirdly, to have a care of the manner of his doctrine; 
 
 As he must be an example in his life, and teach them 
 by his learning, so he must have a care of the manner of his 
 doctrine, in what sort he doth teach. 
 
 We read of three faults that fell into the church in the 
 apostle's time; 
 
 1, <f>t\o/jLv9la, 2 Tim. iv. 4, c & desire to hear fables;' when 
 a man is soon full, and cannot abide to hear of a thing often, 
 but will have new ; as 2 Cor. xi. 4, they must have alium 
 Jesum, 'another Jesus' or Saviour; 
 
 2, Tit. hi. 9, they did Kevofywvelv, they must ' have questions 
 to no profit,' and decidings of high and nice points ; 
 
 3, they had pruritum aurium, ' itching ears,' 2 Tim. iv. 3 ; 
 a desire to hear an eloquent declamation out of a pulpit ; to 
 have a period fall roundly, pleasing the ear, and doing the 
 soul no good. 
 
 Against these the apostle setteth down a form for the 
 preacher to follow ; 
 
 1, that which he teacheth must be wholesome and uncor- 
 rupt doctrine, Tit. ii. 1, 7 ; 
 
 2, he must not meddle with things of no profit, but he 
 must intend the people's good by his preaching ; 
 
 3, for the delivery it must be with learning; as 2 Cor. 
 xi. 6, " though rude in speech, yet not in knowledge;" and he 
 must not only have Vetera, ' old matters,' but nova, ' new ;' 
 not new doctrine, but new ways of expressing, and new ar- 
 guments ; 
 
 4, and he must also use a plain and perspicuous order, and 
 an orderly delivering of it, which is called opdorofila, ' a di- 
 viding of the word aright ;' 
 
 5, and according to that, Heb. iv. 12, "the word is a two- 
 edged sword/' it is a special point in preaching that their 
 
Of the fifth commandment. 
 
 197 
 
 words must have two edges, for else the back commonly doth part 
 
 as much hurt as the edge doth good. And that is when they '- — 
 
 do not meet with both extremes ; as when they speak of 
 obedience, they deal as if they would take away all disobe- 
 dience, and would have a man never to disobey ; and when 
 they speak of peace, they do it so as if we should have peace 
 with all men and be at variance with none ; whereas with the 
 wicked we must have no peace ; 
 
 6, and lastly, the minister must deliver the word, Tit. ii. 
 7, iv aBia<f>0opiq } with authority, gravity, and majesty; as 
 knowing that it is not his own word, but the everlasting 
 truth of God. 
 
 fourthly, to reprove and confute. 
 
 As he must be of good life, and sufficient learning to teach, 
 and must teach them after a right and good order ; so with 
 his teaching them that which is good, he must 
 reprove the offenders, and 
 
 improve and confute them that are contrary minded. 
 
 1. For the manner of his reproving, he must 
 
 1. ) first arguere, and then redarguere, first 'prove' the fault, 
 and then ' reprove' it ; and, 
 
 2. ) in regard of the person offending, 
 
 a. if they be only led by a disposition to a fault, then ei> 
 
 TrpqoTrjTi, ' in humility,' 2 Tim. ii. 25 ; 
 /3. if it be done in contempt, then pera irdar}^ i7TiTa i yrj<;, 
 
 ' with all authority,' Tit. ii. 15 ; 
 y. if the parties be froward of nature, then a7roTo/>t&>?, 
 
 'roundly and sharply,' Tit. i. 13; 
 B. if it be a public fault, then 1 Tim. v. 20, evwiruov iravrwv, 
 
 reprove him ' openly,' that others may fear. 
 
 2. For improving or confuting the adversary, 
 a. if it may be, to stop his mouth, Tit. i. 11 ; 
 /3. if that cannot be, yet Tit. ii. 8, that he may be con- 
 founded j 
 
 7. if not that, yet Tit. hi. 11, that inwardly he may be 
 
 convinced in his conscience, "condemned of himself;" 
 B. if that will not be, yet 2 Tim. hi. 9, that his madness 
 
198 
 
 Of the fifth commandment. 
 
 part m ay be made manifest, and the hearers may see his 
 
 — — folly. 
 
 The people's duty in respect of all this pains of the minis- 
 ter is, to yield him 'double honour/ as it is, 1 Tim. v. 17; 
 
 1, the honour of reverence, Phil. ii. 29, both in judgment 
 
 and in affection ; 
 
 2, the honour of maintenance, to make them partakers of 
 
 all our goods. 
 
 Of magistrates. 
 
 After the fatherhood of the church, order requireth that we 
 speak of patres patriae, ' the fathers of the country,' magis- 
 trates, who are nursing fathers and mothers in God's church 
 and in the commonwealth. 
 
 How there came to be magistrates. 
 
 It appeareth by three actions of God, 
 by the judging the angel, 
 the man, woman, and serpent ; and 
 the punishment of Cain, 
 that authority first and principally pertaineth to God, 
 which afterwards came to man by God's approbation and 
 appointment. 
 
 The power ecclesiastical would have been sufficient to have 
 governed the world, but that Cain building a city, Gen. iv. 17, 
 made the godly first take order for their defence ; and so city 
 against city was the occasion of civil government, because 
 some men, like the horse and mule, Ps. xxxii. 9, would still 
 be offering violence and injury if there were not a power to 
 bridle them. 
 
 Now seeing they must have government, the main reason 
 why they would be under one man, and give potestatem vitce 
 et necis, 'power of life and death,' to one particular, was, 
 prcBstat timere unum quam multos, "tis better to fear one than 
 many ;' better one wolf than a great many, and so a man's 
 life to be continually in hazard of every man. 
 
 After the flood God gave the sword into man's hand, Gen. 
 ix. 6, to shed the blood of him that should shed another man's 
 
Of the fifth commandment. 
 
 199 
 
 blood ; and then Sein, called Melchizedek king of Salem, P A R T 
 
 took upon him to defend God's people from Nimrod and his : — 
 
 fellow-hunters. 
 
 Office of a magistrate generally. 
 
 The magistrate is called also a shepherd, and he must feed 
 the people as well as the minister, Gen. xlix. 24, Joseph ; 
 Ps. lxxviii. 71, David ; Numb, xxvii. 17, Joshua ; and he 
 must look, Ezek. xxxiv. 18, 21, that the fat sheep do not 
 trample and spoil the grass with their feet, so that the lean 
 can eat nothing ; nor trouble the water that they cannot 
 drink j neither strike at them with their horns, but that they 
 may feed quietly witli'out disturbance. 
 
 And as they must have a care of them that are in the in- 
 side of the fold, to feed the flock within ; so to keep away the 
 wolf without ; that is to say, to keep and preserve them from 
 foreign invasions ; and so to be right nursing fathers and 
 mothers unto them. We have a good example in an evil 
 king, 1 Sam. xi. 5 ; Saul hearing the people that they were 
 sorrowful and wept, " what aileth this people that they 
 weep ?" saith he ; a good pattern for all kings, videre ne quid 
 sit populo quod fleat, "to have a care that his people be not 
 disquieted, that they may not weep/ 
 
 Magistrates are either f/^ acrt ^- ei ' ? > king, 
 
 (r)yefMoue<;, 'under-officers.' 
 The reason of the uuder-officers is, Exod. xviii. 13, because 
 Moses, or one man, cannot hear all j approved by God him- 
 self, Numb. xi. 16. 
 
 Qualifications of a magistrate. 
 
 Now what manner of men should magistrates be ? surely 
 such as are called by God ; according to that rule, Deut. 
 xvii. 15, quern Deus elegerit, ' whom the Lord thy God shall 
 choose and he whom God calleth must be thus qualified ; 
 
 1, he must not be affected to Egypt, which is the nursery 
 of idolatry; not affected to false religion, Deut. xvii. 16 j 
 
 2, he must not be uxorious, voluptuously given to plea- 
 sure, Prov. xxxi. 3, 4; wine and women are not for kings 
 and princes ; 
 
 3, he must not gather gold and silver, that is, he must 
 
200 
 
 Of the fifth commandment. 
 
 part not be covetous, Deut. xvii. 17; it was Solomon's fault, 
 — — — 1 Kings xii. 4. 
 
 Duties of a king. 
 
 And being tbus qualified, and so meet for a kingdom, and 
 set in his seat, his duties are, 
 
 first, to acknowledge his power to be from God ; 
 
 To acknowledge himself to be there not by himself, but 
 by God; per me reges regnant, 'by Me kings reign/ saith 
 God. And so their style runneth, Caesar Dei gratia, ' Caesar, 
 or chief governor, by the grace of God;' and that therefore 
 their power is not arbitraria, ' arbitrary,' or at their own 
 pleasure, but delegata, ' delegate' and put upon him by God ; 
 and therefore he must say with the centurion, Matt. viii. 9, 
 " I myself also am under authority ;" they are under God, 
 and therefore must so rule as God himself would rule ; and 
 how is that ? even as His word prescribeth and no otherwise. 
 
 The duty of the subject answerable is, to acknowledge him 
 to be God's deputy, — 1 Sam. x. 26, " there went with him a 
 band of men whose hearts God had touched" — and to reve- 
 rence him accordingly. 
 
 secondly, not to break into God's right ; 
 
 The second duty of the prince is, — Seeing God hath been 
 so liberal to Caesar as to make him king and His deputy, he 
 must not requite Him by breaking into that which is God's 
 peculiar ; for we see our Saviour maketh a division, quae 
 Ccesaris, quce Dei, ' some things to Caesar, some to God ;' as 
 namely the court of conscience ; the Lord only keepeth His 
 court there ; and therefore the king must not dominari con- 
 scienticB, he must command nothing to any man against his 
 conscience; yet those whose consciences are not well in- 
 structed, they must labour to rectify them, and if they be 
 obstinate, and will not yield to religion, they must compel 
 them, Luke xiv. 23 ; and if there be not intus voluntas, ' a 
 will within,' there must be foris necessitas, ' a necessity laid 
 on them by others ;' and therefore let papists come and hear, 
 that they may be caught. 
 
Of the fifth commandment. 
 
 201 
 
 And generally, he must pascere popuhim, ' feed the people/ part 
 that is, provide for them, — _ — 
 
 1, for their souls, that preachers be sent into all places ; 
 
 2 Chron. xvii. 9, Jehoshaphat; 
 
 2, for their bodies, he must 
 
 lay up corn against a dearth, and see there be plenty, 
 Gen. xli. 49, Joseph ; 
 
 send ships abroad, for outward and foreign com- 
 modities, 2 Chron. ix. 21, Solomon; 
 
 and for inward right to all men at home, provide 
 judges, as Jehoshaphat, 2 Chron. xix. 5 ; 
 
 and to avoid wrongs from abroad, provide soldiers, 
 2 Chron. xvii. 2. 
 
 The people's duty answerable to these is, 
 
 1. That they break not into God's right, neither take the 
 sword out of the king's hand ; nor be seditious, or disobedient 
 unto him ; Prov. xxiv. 21, " fear God and the king, and be 
 not seditious." 
 
 2. In regard of their care over us, we must not dare, 'give,' 
 but reddere Ccesari quce sua sunt, ' render to Caesar that which 
 is his due ;' that is, because they keep our tillage safe, they 
 must have tribute out of our lands, and because they keep 
 the sea safe, they have vectigal, ' custom,' and censum, ' sub- 
 sidy,' out of our goods ; and in time of necessity, indiction 
 or tax, as Solomon, 1 Kings xi. 28. 
 
 thirdly, to do justice; 
 
 The third duty of the king is, in cases of appeal to do 
 justice himself ; for that is it that must establish his throne, 
 Prov. xvi. 12 ; and without it magna regna, 1 great kingdoms,' 
 are nothing else but magna latrocinia, ' great robberies.' 
 
 And in his justice he must look, 
 
 1, that the righteous may nourish, and that bonis omnia 
 bene, ' they which do well may have well,' Prov. xi. 10 ; 
 
 2, to the wicked his looks must be terrible in judgment, 
 Prov. xx. 8, that so he may drive away evil, Deut. xiii. 8 ; 
 for capital crimes, non parcat Mis oculus tuus, ' let not thine 
 eye spare them/ 
 
 The people's duty herein is, in respect of his justice to fear 
 
202 
 
 Of the fifth commandment. 
 
 PART him, Prov. xvi. 14, "the wrath of a king is as messengers of 
 
 — death, but a wise man will pacify it ;" Prov. xx. 2, " the 
 
 fear of a king is as the roaring of a lion ; whoso provoketh 
 him to anger sinneth against his own soul." 
 
 fourthly, to be humble and meek in ruling. 
 
 The fourth duty of the king is humility and meekness in 
 ruling ; to use his power meekly and mildly ; not as Pilate, 
 John xix. 10, " I have power to crucify thee, and I have 
 power to loose thee but every magistrate should do well to 
 say with Paul, 2 Cor. x. 8, " I have no power to hurt, but 
 to do good ; to edification, and not to destruction." 
 
 It is the difference that a heathen man maketh between a 
 good king, and a tyrant ; a tyrant saith, e^earl fioi, " I may 
 do it, and I will do it :" the good king saith, KadrjiceL fioi, " I 
 must do it, it is my duty, I pray you pardon me." 
 
 To conclude, pauciora licent illi, quam ulli, cui licent omnia, 
 ' he who may do all things, may indeed do less than any 
 man.' And if he will not be mild, but of an austere, cruel 
 behaviour to his people, they may well fear him, but sure 
 they will not love him, and then </>o/3o?, ' fear,' may well breed 
 KoXafceiav, ' flattery/ but not evvoiav, true ' good will.' 
 
 The people's duty to such a mild king is, 
 
 1. (not to fear him, but) to be afraid of him, that is to 
 say, in their love to him to be afraid lest any hurt should 
 come unto him, as the people were afraid of David, 2 Sam. 
 xviii. 3; 
 
 2. and another duty of the people is, to bear with the in- 
 firmities of this mild king, and to be as meek toward him in 
 covering his uncomeliness if any be, Exod. xxii. 8 ; unless it 
 be some enormous sin, or that he be a troubler of Israel, 
 1 Kings xviii. 18. 
 
 Thus much of the king's duty. 
 
 The under-officers' duty is, to be in all things serviceable, 
 aiding and assisting to the king in the execution of his several 
 duties afore-mentioned, according to their authorities in their 
 several places. 
 
 And the people's duty answerable is, to reverence, obey, 
 fear, and love them as deputies of the king himself. 
 
Of the fifth commandment. 
 
 203 
 
 Other kinds of excellency. 
 
 From magistrates, we come to those that have in them an 
 excellency above others, though it be separated from the estate 
 of government, yet it maketh them worthy of honour. 
 
 And this excellency is in respect of one of these three goods; 
 of the mind, which they call excellentiam doni, ' the 
 
 excellency of some inward gift 
 of the body, as old age ; 
 
 of the outward estate, as nobility, wealth, &c. 
 
 Excellency of mind. 
 First, for the gifts of the mind. 
 
 Those that have the gift of inventing crafts and sciences, 
 as Jubal did music, Gen. iv. 21, are therefore called fathers. 
 These gifts of the mind are they which the schoolmen call 
 gratia; gratis data, -^apia/xaTa, 1 free gifts of God and where- 
 soever they fall into any man, he is to be honoured for them ; 
 because, though these be not the very fear of God, neither 
 make a man any thing more holy, yet in respect they are for 
 the profit of the whole body, they are to be honoured, and he 
 for them ; and much more then is he to be honoured in whom 
 is gratia gratum faciens, as they call it, the true fear of God 
 and grace indeed. 
 
 What honour we owe to men of great gifts ; 
 
 Now let us see what is the duty and reverence that we owe 
 unto such men that have those gifts ? 
 
 first, to acknoivledge their gifts ; 
 
 Acknowledgment of their gifts, and to commend them, 
 and to praise God for bestowing them, and not to think, that 
 qui auget alienam famam detrahit sua, ' he who advanceth 
 another man's fame detracts from his own.' If the prophet 
 Ezekiel had been of that mind, he would not have commended 
 Daniel living in his own time, for fear of impairing his own 
 credit, Ezek. xxviii. 3. So John baptist of Christ, " I am not 
 worthy to unloose His shoe latchet; He must increase, I 
 must decrease," as the morning star doth when the sun is up. 
 
 Contrary to this, we, like Saul, cannot abide that any 
 man's thousands should be more than ours, 1 Sam. xviii. 8 ; 
 
204 
 
 Of the fifth commandment. 
 
 PART and therefore if we can, we will deny that he hath any such 
 — — — gift in him, or at least not in such measure as is supposed ; or 
 else we make light of the gift itself, that it is but a mean and 
 base gift ; or if the gift be such as all men see to be a rare 
 and an excellent gift, then we begin to carp at him for some 
 other defect, or else to charge him with the abuse of his gift, 
 or at least, some imperfection in his life, one thing or other 
 is still awry. 
 
 Now the duty of him that hath the gift is, 1 Cor. xv. 10, 
 to know Who it is that hath separated him, and that he hath 
 nothing by nature, but that he hath it was given him by 
 God, and therefore he must be humble, Ezek. xxviii. 17 ; 
 and he may humble himself, either with the defect of other 
 gifts, or at least with the body of sin which he carrieth about 
 him, Rom. vii. 24 ; that so the grace of God may not be in 
 vain in him ■ and it may be in vain three ways, 
 in respect of doing good in the church ; 
 in respect of doing himself good thereby ; 
 in respect of his own salvation, 1 Cor. ix. 27 ; if he be 
 not humble, he may preach to others, and himself 
 be reprobate. 
 
 secondly, to prefer those that have the greatest gifts ; 
 
 The second duty that we owe to men of gifts is, to pre- 
 fer those that have the greatest gifts, and to give the greatest 
 gifts the greatest pre-eminence ; for as in philosophy bonum 
 est eligendum, malum fugiendum, ' good is to be chosen, evil to 
 be shunned/ so e bonis optimum, e malis minimum, ' of good 
 things we must choose the best, of evils the least.' 
 
 This was the reason of founding of colleges, because men 
 thought if they left their lands to their kindred, they should 
 have hceredes promiscuos, ' they knew not whether they should 
 be good or bad/ but in colleges they should have hairedes ex 
 optimis, ' heirs of the best choice/ 
 
 For this point of choosing the best, see 2 Kings x. 3, of 
 Jehoram's children, eligite optimum et aptissimum, ' choose the 
 best and the fittest / Gen. xli. 39, Pharaoh to Joseph, " be- 
 cause God hath endued thee with the greatest wisdom." 
 
 To give some reasons in this case ; 
 
Of the fifth commandment. 
 
 205 
 
 1. Whom God chooseth not, He will not bless: and He PART 
 
 IV 
 
 chooseth none but the best ; 
 
 2. It is worse to make an Hophni, than not to correct an 
 Hophni : Eli was blamed for not correcting ; much greater 
 had his sin been if he had put in an Hophni, whose mind is 
 on the pot ; 
 
 3. Set an unmeet workman about any thing, and the work 
 will be in danger of marring ; so by this means they do 
 ponere sub periculo, ' endanger/ the souls of them that are 
 committed to their charge. 
 
 Now the duty of the superior that is thus qualified with 
 gifts is, 
 
 1. 1 Sam. ix. 21, to think meanest of himself of all others, 
 and to say, 1 Sam. xviii. 18, "what am I, and what is my 
 father's house ? " 
 
 2. And if he be preferred according to his gifts, he must 
 not think that he is fallen into the pot, that is, into a place 
 of ease and rest, but that his place being higher, he must now 
 do more good there than he could do in a lower place. 
 
 thirdly, to make use of their gifts. 
 
 The third duty that we owe to men of gifts is, to make 
 use of their gifts, eo se conferre ubi Deus est, ' to go to one to 
 enquire with whom God is Exod. xviii. 15, the people asked 
 of God when they asked of Moses ; and so 1 Sam. ix. 9, they 
 went to the prophet to ask of God. 
 
 And the duty of him that hath the gifts is, utendum pro- 
 ber e, ' to be ready to have his talents and gifts used and em- 
 ployed ;' and to make account, 8ia touto £co, ' I live to this 
 end, and to this purpose, to be used of others :' so saith Wis- 
 dom, Prov. ix. 4, 5, " come hither to Me and our Saviour, 
 John i. 39, " come and see." 
 
 Thus much for the goods of the mind. 
 
 Excellency of body. 
 
 Now for the goods of the body, which is old age. 
 
 Our duties are, 
 1. To hold our peace, and give them leave to speak, Job 
 xxxii. 6, 7 ; and the reason, Job xii. 12, because with the 
 
20G 
 
 Of the fifth commandment. 
 
 PART ancient is wisdom. The contrary was Rehoboam's fault, 
 : — ■ 1 Kings xii. 6. 
 
 The duty of the aged answerable to this is, that they be 
 not, Esay lxv. 20, pueri centum annorum, 1 children of a jiun- 
 dred years old / they must have canum intellectum, ' a hoary 
 and aged understanding/ as they have canum caput, ' a hoary 
 and aged head/ 
 
 But if they be not such, yet for their age we must honour 
 them ; though for their wisdom they be not worthy hoc pati, 
 ' to have the honour done unto them/ yet in respect of their 
 age it is meet for us hoc agere, ' to do them this honour.' 
 
 2. To rise up before them, Lev. xix. 32; because, Prov. 
 xx. 29, old age is a glory, yea, Prov. xvi. 31, a crown of glory. 
 
 The duty of old men answerable is, that which followeth in 
 that place, Prov. xvi. 31, that his age be found in the way of 
 righteousness ; and Tit. ii. 2, they must be sober, honest, dis- 
 creet ; sound in the faith, in love, and in patience. 
 
 Thus much of the goods of the body. 
 
 Excellency of estate. 
 
 Now for the outward estate of nobility, wealth, &c. 
 
 We see David, 1 Sam. xxv. 8, called Nabal, though wicked, 
 yet because he was wealthy, ' father / " send I pray thee to 
 thy servant and to thy son David/' saith he. 
 
 And our duty is, 
 
 1. To place them with the elders in the gate, to prefer 
 them that are wealthy ; and the reason, because nervus 
 reipublicai argentum, ' money is the sinew of the common- 
 wealth / there may come much benefit to the common- 
 wealth by them, as Nehemiah had a hundred and fifty Jews 
 at his table, Neh. v. 17. 
 
 The duty of rich men answerable is, 
 
 a. 1 Tim. vi. 18, to be willing to part with their goods; 
 and if either he be a nobleman himself, or allied, or 
 of acquaintance, let him help forward good causes ; and 
 especially provide for the prophets, as the woman of 
 Shunem did, 2 Kings iv. 9, 10, a chamber, a bed, and a 
 table, a stool, and a candlestick. 
 
 y8. Again, rich men mast learn not to be high minded, 
 
Of the fifth commandment. 
 
 207 
 
 nor to put their trust in their riches, 1 Tim. vi. 17, nor PART 
 
 . . ... IV 
 to count them their strong city, Prov. xviii. 11 ; nor to '- — 
 
 be churlish, as Nabal was to David's servants, 1 Sam. 
 
 xxv. 10, nor to despise the poor. 
 2. The second duty of the meaner sort towards these noble 
 or wealthy men is, to account them their fathers, and them- 
 selves their sons, as David did Nabal ; and to give them 
 honour and reverence accordingly. 
 
 Of benefactors. 
 
 There is yet one case more wherein honour and reve- 
 rence is due, and that is when a man bestoweth a benefit 
 upon us. 
 
 And in this, as in the former, consider the duties of 
 benefactors, and of those to whom the benefit or good turn 
 is done. 
 
 Duties of a benefactor. 
 The benefactor's duty is thus ; 
 
 1. No man, though he be rich, is bound to every one in 
 particular, not in beneficio, ' in bounty in officio, every man 
 is bound to do some duty or other to every one, but for 
 benefits they may make their choice. But to some they 
 must give j and in their giving they must have this care, 
 to do it freely; contrary to the course of giving benefits, 
 or benefices, now a days, wherein the givers look not ubi 
 optime, ' where best/ but ubi queestuosissime, 1 where most 
 gainfully as if a man should bestow so much bread on his 
 horse because he is to ride upon him, so they bestow upon 
 such a man because they will make use of him. 
 
 2. He must give not only freely, but speedily : bis dat 
 qui cito dat ; apage homines quorum lenta sunt beneficia, 
 prcecipites injuries, ' he doth a double kindness who doth one 
 quickly and readily ; away with those men whose kindnesses 
 are slow paced, and injuries ride in post haste/ as now the 
 manner of men is, profundere odium, et instillare beneficium, 
 'to pour out hatred, to drop in favours, not all at once, but 
 by little and little.' 
 
208 
 
 Of the fifth commandment. 
 
 part 3. When you have done a man a good turn, forget it, 
 — — — or at least wise upbraid him not with it. 
 
 Duties of the receive?' of a benefit. 
 
 The duty of him that receiveth a benefit is, 
 
 1. To acknowledge that man to be the instrument of 
 God in that blessing, and to let his estimation or valuation 
 of the thing be as great after he hath it as it was before he 
 received it. 
 
 2. The effusion of this affection upon all fit occasions. If 
 he remember it, I need not, for exprobratio est satisfactio pro 
 beneficio, ' an exprobration is a satisfaction for a kindness •' 
 but if he forget it, I must not, but I must speak of it, and 
 that, not extenuating it, but I must be benignus interpres, 
 ' a favourable interpreter ;' first, that it was a great benefit, 
 or at least a great one to me; or if not, yet he did it 
 with so good an affection that I cannot but think highly 
 well of it. 
 
 3. If he ever stand in need we must do him the like good 
 turn, if we be able; not to injure him, and then to make 
 finem injuria beneficium, 'to think we do him a benefit by 
 making an end of an injury ;' nor as they do in policy now 
 a days, mergere ut extrahatur, ' first drown them, that they 
 may pull them out again,' and so make them beholden by 
 plucking them out. 
 
 The contrary to these is the sin of unthankfulness, which 
 indeed is a great vice, and abhorred even of the heathen. 
 
 But we must beware we take not that for unthankfulness 
 which is not; for 
 
 ] . Ingratitudo est in rebus gratice, ' ingratitude is seen in 
 matters of favour,' and not in rebus officii, 'in matters of 
 duty :' and therefore if he do me a matter of duty or of office, 
 or justice, he cannot for this exact any thankfulness at my 
 hands ; but let him come to me in re gratice ; in beneficio, 
 quod licet dare aut non dare, facere aut non facere, ' in a 
 matter of kindness ; and in bounty, where he may give or 
 not give, do a kindness or not do it ;' and I will be thankful. 
 
Of the fifth commandment . 
 
 209 
 
 2. Again, he hath done me a good turn, he would have PART 
 me now to follow his appetite to do some unjust thiug ; I will — — — 
 not, but refuse to consent unto him ; is this unthankfulness ? 
 no, for the rule is, that the love to myself must be the rule 
 of the love to my neighbour, and so it is not required that I 
 should do any more for my neighbour than I would do for 
 myself; now then, if my own appetite would lead me to any 
 unjust thing, should I consent unto it ? no, for so I should 
 hurt myself by consenting to sin against my own soul. And 
 so, for the pleasure he hath done me, he would have me do 
 him a displeasure by consenting to sin by his instigation, 
 and so hurt both his soul and mine own, and do evil for 
 good; and in this case it is no unthankfulness though I 
 deny him ; it may be species injuria, and species ingrati- 
 tudinis, quce scepe incidit in virum bonum, ' a kind of injury, 
 a kind of ingratitude, which often may be found in a good 
 man.' But a good man through the midst of all the infamy 
 and reproach of his ingratitude, will tendere ad ojficium, f be 
 ready to do a good turn/ 
 
 Means by which a governor shall rule aright. 
 
 1, by carrying himself as he that mindeth to give ac- 
 count ; Ps. ci. 2, " O when wilt Thou come unto me V 
 Jer. xiii. 20, "where is the flock that was given thee, thy 
 beautiful flock ?" 
 
 2, by first having an eye to the well governing of his own 
 house; so Joshua saith, "I and my house will serve the 
 Lord 
 
 3, his eyes must be to the faithful of the land, and his 
 bent to choose men of wisdom and uprightness to be in 
 authority with hinf ; Ps. ci. 6, " mine eyes shall be upon the 
 faithful of the land, that they may dwell with me :" 
 
 4, to esteem of all under him as citizens of the city of 
 God, and coheirs with him of an heavenly kingdom. 
 
 Second part of the commandment, viz. the reason. 
 
 We are now come to the reason of the commandment, 
 " that thy days may be prolonged in the land which the 
 Lord thy God giveth thee." 
 
210 
 
 Of the fifth commandment. 
 
 PART This is the first particular commandment that hath a 
 IV . 
 
 '■ — particular promise, Eph. vi. 2 ; and the reasons why God 
 
 addeth a reason to this commandment may be these, 
 
 1, because adorant plures orientem solem guam occidentem, 
 'more men adore the sun-rising, than the sun-setting :' and 
 old age when they have one foot in the grave are for the 
 most part despised ; 
 
 2, because as we have in our birth received the benefit of 
 our life from our parents, as the instruments, so by our 
 parents' blessing it might be also preserved and prolonged. 
 
 . Whether dutiful children are always long lived. 
 
 Object. But our experience sheweth us that obedient and 
 dutiful children often die betimes, and disobedient, stubborn, 
 and contumelious children prosper and live long. 
 
 Answ. We answer with Solomon, Eccles. ix. 2, 3, "all 
 things in this world are alike to all men and these out- 
 ward things, as glory, riches, preferment, and long life, they 
 are but the gift of God's left hand, and are common both to 
 good and bad, as well as poverty and adversity ; and the 
 reason is, 
 
 1. Prosperity and riches are given to the wicked, ne boni 
 nimis cupide proseguerentur, 'lest good men should too eagerly 
 seek after them/ and poverty and adversity is also common 
 to the godly as well as to the wicked, ne ilia turpiter effu- 
 giantur, 'lest in base maimer we should fly from them. 5 
 
 2. And again, adversity is common to both, why ? because 
 if God should send adversity to all the wicked and to none 
 of the godly, men would think all the punishment were in 
 this world, and that there were no judgment to come ; and 
 if He should send adversity only to His children, men would 
 think there were no profit in serving the Almighty, and that 
 He did not respect His children, neither had any care of 
 them, but did quite forget them, Ps. x. 11 : and therefore 
 that He may shew He hath a providence, He will give to 
 some of His children these good things ; and that He may 
 shew He hath a judgment to come, He giveth them also 
 to some of the wicked; and 
 
Of the fifth commandment. 
 
 211 
 
 a. not all to the wicked, because they should not sacrifice P -^ T 
 
 to their net and their yarn, that is, they should not : — 
 
 make the outward means their god, Hab. i. 16 ; 
 
 /?. neither all to the godly, because the devil and his 
 instruments should not say that the godly do not 
 serve God for nought, or that they serve Him because 
 of His blessings. 
 
 Why long life is promised to dutiful children. 
 
 Quest. But how is it then that long life is promised to 
 those that honour their parents ? 
 
 Answ. 1. "We have a good exposition of this place, Deut. 
 v. 16, where it is said, "that thy days may be prolonged, and 
 that it may go well with thee;' so the meaning is, that so 
 long as it may go well with them, and be a benefit unto 
 them, so as they may live prosperously, their days shall be 
 prolonged ; but if their life come to be a displeasure to them, 
 then to have their days lengthened will do them no pleasure, 
 nor be any blessing to them ; and life may be a displeasure, 
 a. in regard of the evil days, 2 Kings xxii. 20 ; Josias a 
 good king taken away, because he should not see the 
 evil days that were to come upon the land ; 
 /3. in regard of himself, for fear lest he be corrupted; and 
 therefore, raptus est a facie malitice Enoch, ' Enoch was 
 taken up to God from the Avicked and unworthy world/ 
 
 2. When Herod promised the daughter of Herodias the 
 half of his kingdom, Mark vi. 23, if he had given his whole 
 kingdom, certainly it had been no breach of promise ; so, if 
 God promise vitam prolongatam, ' a long life,' and give vitam 
 perpetuatam, 'everlasting life' for it, here is more than half 
 in half; as he that promiseth ten pieces of silver and giveth 
 ten pieces of gold, breaketh not his promise, so here no breach 
 of promise in God, but performance with advantage. 
 
 3. The best and most sufficient answer is this ; there is no 
 temporal thing of this life that doth cadere in promissum Dei, 
 ' come within the compass of God's promise,' but only so far 
 forth, as it shall help and further the next life, the life to 
 
 p 2 
 
212 
 
 Of the fifth commandment. 
 
 PA^tT come. This life is but via ad vitam, 'the way to life/ and 
 
 '■ — whatsoever He promiseth us in the way, it is but to help us 
 
 to the end of our journey. And therefore, as all earthly fe- 
 licity is no felicity unless it dispose us to that felicity that is 
 heavenly, so long life is no life unless it help us in the attain- 
 ing of life eternal ; neither is it any blessing, unless ita dis- 
 ponatur de minimo, quemadmodum convenit summo, ' the least 
 thing be so disposed of, as that it conduceth to the greatest/ 
 or at least so as that periculum non fiat de maximo, c hazard 
 of the greatest matter be not incurred.' 
 
 Why long life is given to the wicked. 
 
 Object. But why doth God give long life to the wicked 
 seeing it is here promised to the godly ? 
 Answ. For divers reasons ; 
 
 1. To prove if at any time they will be brought to re- 
 pentance, 2 Tim. ii. 25. 
 
 2. God respecteth their progeny; as cutting off wicked 
 Amon, good Josiah succeeded him, 2 Kings xxi. 24; and 
 cutting off Ahaz, good Hezekiah succeeded him, 2 Kings xvi. 
 20 ; now that these good kings might come of them, He first 
 suffered those wicked kings to live long before they were 
 cut off. 
 
 3. Because He must have rods of His wrath to punish His 
 disobedient children, and for trial of His church ; Esay x. 5, 
 " O Assyrian, the rod of Mine anger, and the staff in their 
 hand is Mine indignation." 
 
 4. Every one of us may learn an universal document from 
 hence, Rom. ix. 22; if God, to make His wrath and power 
 known, suffer with long patience the vessels of wrath prepared 
 to destruction, we must learn much more to be patient and 
 long-suffering in those injuries that are done to us. 
 
 5. To conclude this point, and so to make an end of this 
 commandment ; if God do give long life unto the wicked, He 
 will be even with them for it another way ; as we may see, 
 Esay lxvi. 24, 
 
 a. the godly shall come forth and look upon their con- 
 demned carcasses ; 
 
Of the sixth commandment. 
 
 213 
 
 B. their worm shall never die; that is. the worm of their PART 
 
 • IV 
 
 conscience shall evermore trouble them ; though their : — 
 
 life be longa, 'long/ it shall not be Iceta, 'joyful/ 
 <y. their fire shall never be quenched ; 
 
 their name shall be an abhorring to all flesh ; 
 
 yea their remembrance shall be cut off, Ps. xxxiv. 16 ; 
 
 and their name shall rot, Prov. x. 7. 
 And thus much of the fifth commandment. 
 
 THE SIXTH COMMANDMENT. 
 
 Place of this commandment. 
 
 All the duties between man and man in particular per- 
 tained unto the fifth commandment ; and now follow officia 
 promiscua, ' duties general to all/ in the next four command- 
 ments, 
 
 the sixth, concerning the life of man and the preserva- 
 tion thereof, 
 
 the seventh, concerning chastity or the preservation of 
 
 wedlock, 
 the eighth, concerning his goods, 
 the ninth, concerning his good name. 
 
 First, of the sixth, " thou shalt do no murder." 
 
 This commandment is put before the others which follow, 
 because life is dearer to us than those things which pertain 
 thereunto, and which are spoken of in the rest of the com- 
 mandments. — Each man hath a good esteem of his own per- 
 son; from this desire of excellency in himself, Cain killed 
 Abel, because Abel was better than he. So Joseph's 
 brethren hated him, because he was more made of than 
 they, and should in time rule over them ; his eminency 
 would have seemed to darken their appearance, and clouded 
 their splendour. 
 
 Words of the commandment. 
 
 God hath made choice of one word 'murder' to signify 
 a whole catalogue of sins, for the helping of man's weak 
 
214 
 
 Of the sixth commandment. 
 
 part memory, and to shew that the under affections compre- 
 • hended under the name of murder are no less odious to 
 God than is murder itself; which if they had not been 
 expressed in this word, would have seemed light. See 
 Lev. xix. 17, 18, " Thou shalt not hate thy brother in 
 thine heart; thou shalt in any wise rebuke thy neighbour, 
 and not suffer sin upon him. Thou shalt not avenge nor 
 bear any grudge against the children of thy people, but thou 
 shalt love thy neighbour as thyself : I am the Lord 
 Matt. v. 22—26. 
 
 Of anger in general. 
 
 St. John had an eye to this commandment through his 
 whole epistle, but especially and plainly, 1 John iii. 15, 
 saying, " he that hateth his brother is a murderer." And 
 hereby he sheweth that God giveth His law to the heart 
 (the fountain of the affections) and to the affections, as well 
 as to the actions, for which man taketh order. 
 
 And here we may consider that the affection of anger is 
 the gate of the devil, whereby, James iii. 16, there is a way 
 made to strife, &c. 
 
 Anger, the first motion to murder, is when our desire and 
 appetite is hindered, and then there is naturally ebullitio 
 sanguinis, 'a disturbed rising of the blood/ and after that 
 opyr), a ' desire' of removing that impediment. 
 
 Anger is not as some other affections, namely, envy, 
 which doth of itself sonare malum, ' is of an evil sound ;' as 
 soon as a man hears it, he hates it ; but anger is none of 
 these; for it faileth not in the object as they do; but it 
 faileth in one of these, 
 
 in the cause of our anger ; 
 
 in the quantity and measure of it. 
 
 The apostle, Eph. iv. 26, hath a distinction between 
 anger and sin, " be angry but sin not ;" for indeed auger 
 is no sin of itself, but either when we are angry 
 
 a. for no cause, 
 
 /S. for a light cause, or 
 
 7. if the cause be just, our anger is extreme, we keep no 
 measure in it. 
 
 To be moved with indignity is a good thing, and a virtue, 
 
Of the sixth commandment. 
 
 215 
 
 called ve^ecris, when a man seeth a thing done that ought PART 
 
 not to be done, either against God's glory, or the good : — 
 
 estate of the church or commonwealth ; and this is ira per 
 zelum, ira spiritus sancti, ' a zealous anger, and the anger 
 of the Holy Spirit/ It was our Saviour's anger, John ii. 14, 
 against the profaners of the temple. 
 
 And the other is called ira per vitium, and ira carnis, ' a 
 vicious anger,' or ' carnal anger/ when it is either 
 a. elicf), 'without a cause,' Matt. v. 22, or 
 /3. not kept intra modum, ' within due bounds and 
 measure/ Rom. xii. 19. 
 
 When this affection is not ancilla rationis, ' at the com- 
 mand of reason/ it becomes radix amaritudinis, ' a root of 
 bitterness/ Heb. xii. 15 ; or if you so please to call it, 
 venenum serpentis, ' the poison of the serpent.' 
 
 And this sinful wrath is either 
 a. at the first rising in us, or it is 
 
 /3. suppuratio vitii, ' an impostume or inward rankling of 
 it / and then, if it be 
 
 against a superior, it is called a grudge ; 
 against an equal, rancour; 
 against an inferior, disdain. 
 
 The grudge, if it continue a little longer, will grow 
 to an impostume of envy ; 
 and the rancour to hatred ; 
 and the disdain to contempt. 
 
 a. That which breaketh out at the tongue, they call 
 spumam vitii, ' the foam or froth of it :' which 
 
 against our superiors, is susurrus, ' whispering and 
 detractions / 
 
 against our equals, epideta, ' contentious speech/ railing 
 
 and brawling ; 
 against our inferiors, scoffs, taunts, and reproaches. 
 
 Of sinful anger. 
 
216 
 
 Of the sixth commandment. 
 
 part ft. That which breaketh out in the countenance, is called 
 
 — : — icterus vitii, ' the jaundice of it we shall know it, 
 
 if it be to a superior, per obliquos oculos, 1 by a wry look 
 to an equal, it will be over all the face, pale eyes, 
 
 sweating and foaming at the mouth ; 
 to an inferior, by a high look. 
 7. That which cometh into action or execution, is called 
 lepra peccati, ' the leprosy of the sin / for it breaketh out 
 into fighting, wars, and such like ; and all these are murder's 
 cousins. 
 
 How far this commandment reaches. 
 
 Now in this commandment is not only forbidden murder 
 and his kindred, but there is also commanded in general 
 that we should preserve the life of our neighbour. The 
 Hebrews say, we should be to our neighbour lignum vitee, 
 ' a tree of life / what that is, Prov. xi. 30, " the fruit of the 
 righteous is a tree of life to deal justly, and offer no 
 wrong, and so to have cor sanum, ' a sound heart / which is 
 the true lignum vita, the life of the body, Prov. xiv. 30, and 
 without it our life is but a dying life, a/3to? /St'o?. 
 
 Neither is murder of the body only, but of the soul also ; 
 and the murder of the soul is referred to two lives, this life 
 present, and the life to come. 
 
 Now as it is accounted murder of the body if the good 
 estate of the body be indamaged, which good estate of the 
 body is called incolumitas corporis, 'the good plight and 
 habit of the body/ and is indamaged three ways, 
 
 in integritate corporis, ' in the perfectness of each mem- 
 ber of the body/ when we are maimed and lose a leg 
 or arm or other member ; 
 in incolumitate, 1 in the safety of the body/ when we are 
 
 hurt or wounded, though not so maimed ; 
 in libertate motus, ' in freedom of going whither we will/ 
 when we are bound or shut up in prison, and cannot 
 use our body ; — 
 So again, if the incolumity of the soul be indamaged, it is 
 murder of the soul ; now the incolumity or good estate of 
 the soul is, 
 
Of the sixth commandment. 
 
 217 
 
 dilectio, ' love / against this cometh odium, ' hatred/ PART 
 and all his crew or retinue ; — — — 
 
 gaudium, 'joy? against this cometh that, when a man 
 is so dealt withal that he falleth in a/crjSiav, ' into a 
 slothfulness or sluggishness/ that he is unfit for any 
 thing ; 
 
 pax, peace and quietness ; either, 
 within himself, 
 
 against which is scandalum, 'scandal or offence or 
 between him and other, 
 
 against which is discord and contention. 
 Generally therefore, whatsoever is against the life itself, 
 or against the good estate of our life, God hath intended to 
 comprehend in this commandment. 
 
 Of destroying life : first of beast ; 
 
 Particularly to the point of killing. 
 
 A man may offend in the killing of man or beast. 
 
 The Manichees held that we might not cut down a tree, 
 nor slip a branch of it, because there is life in it ; and much 
 less kill a beast. But this is a very fond opinion ; for God 
 before the flood gave both herbs and trees to man, Gen. i. 29; 
 and Gen. ix. 3, whatsoever liveth and moveth is meat for 
 man, not only herbs, but beasts also and living things ; 
 very plainly, 1 Cor. x. 25, " whatsoever is sold in the sham- 
 bles, eat it." 
 
 And that the killing of beasts cannot be contained in this 
 law, to be here forbidden, it is plain by these two reasons ; 
 
 1. Where there is not jus societatis, 'the law of society/ 
 there is not societas juris, ' an agreement in one joint law 
 or right;' now beasts can have no right of society with us, 
 because they want reason ; 
 
 2. It cannot be sin to use things to the end for which 
 they were ordained; now the less perfect are for the more 
 perfect, as herbs for beasts, and herbs and beasts both for 
 man. 
 
 Yet is not the killing of beasts absolutely in our power 
 and liberty : but in these two cases we are forbidden to kill 
 them ; 
 
218 
 
 Of the sixth commandment. 
 
 PART 1. When it turneth to the detriment of our neighbour; 
 iv ■ 
 
 : — the killing of the beast of itself is not the sin, but in respect 
 
 of the hurt and damage that we do therein to our neigh- 
 bour ; 
 
 2. We must not kill him in the impatiency of our wrath, 
 exacting that power or understanding from him which is not 
 in him ; as Augustine saith, men must not be foolishly bent, 
 but they must have facilitatem motus, ' a more temperate 
 motion in their anger.' If the poor pen do through their 
 negligence or perverseness not write as they would have it, 
 capiunt et collidunt, 'they take it and dash it;' so in beasts, 
 if they do not as we would have them, we in our impatiency 
 strike or kill them, which we ought not to do. 
 
 secondly, of man. 
 
 To come to man-killing, which is the murder here 
 meant. 
 
 a a- i ■ t -iv (himself, or 
 
 A man may onend m killing \ , . . , . 
 
 J ° (his neighbour. 
 
 Of killing one's self. 
 
 The heathen, as Lucretia, Seneca, Cato, though they could 
 never have been brought to kill others, yet they durst lay 
 hands on themselves, and are therefore highly accounted of 
 among the heathen ; but christian religion telleth us it must 
 not be so, and that no man hath power over his own life. 
 
 1. We must remember, that the general rule of this law 
 of the second table is, sicut teipsum, 'as thyself ;' therefore 
 we must needs understand it thus, non occides alium, sicut 
 non occides teipsum, 'thou oughtest not to kill another, as 
 thou killest not thyself/ And the proportion is, between the 
 law of nature and charity : as in nature we love ourselves, 
 so in charity we must love our neighbours ; and so here, as 
 in charity we must not kill others, so in nature we must not 
 kill ourselves; for nature first maketh alimentum individui, 
 'sustenance to the individual,' before she give propaginem 
 speciei, ' seed for propagating the kind.' 
 
Of the sixth commandment. 
 
 219 
 
 2. No man is his own, but is a part of the society or part 
 
 commonwealth wherein he liveth, and so cannot injure or : — 
 
 kill himself but he brings detriment and damage to the 
 whole company. 
 
 3. Our life is the gift of God, who " killeth and maketh 
 alive/"' 1 Sam. ii. 6, and therefore we must not dispose of 
 God's gift without the mind of the Giver : and the rather 
 because, 1 Cor. vii. 23, we "are bought with a price," and 
 then are we His servants that bought us; and then as, Rom. 
 xiv. 4, "who art thou that judgest another man's servant?" 
 so, who art thou that killest another man's servant ? 
 
 It is worse than beastly to kill or drown or make away 
 with ourselves ; for Matt. viii. 32, the very swine would not 
 have run into the sea but that they were carried by the devil. 
 
 To conclude this point with Augustine, 
 No man may kill himself, 
 
 a. either that he may fugere molestias temporaries, 'fly 
 temporal evils,' for by this means incidit in ceternas, ' he falls 
 into eternal evils;' 
 
 yS. neither ut evitet peccatum alienum, 'to prevent another's 
 sin,' for incidit in proprium, 'he falls into his own sin ;' 
 
 7. nor pro suo peccato, 'for his own sin/ for there is a 
 time of repentance ; 
 
 8. neither ut non peccet, * that he may not sin at all,' for 
 incidit in peccatum certum ut evitet incertum, ' he falls into an 
 undoubted sin in striving to avoid an uncertain sin.' 
 
 Thus much against the killing of a man's self. 
 
 Of killing another man ; 
 
 Come to the next, manslaughter in alium, ' the killing of 
 another man.' 
 
 The reasons against it are divers, 
 
 1. The general reason, quod tihi fieri non vis alteri non 
 feceris, ' do as thou wouldest be done unto.' 
 
 2. Thou must not deface the image of God which thy 
 neighbour beareth. 
 
 3. He is thine own flesh, Esay lviii. 7, and therefore thou 
 must not hate him, much less kill him. 
 
220 
 
 Of the sixth commandment. 
 
 PART 4. By this means thou shalt come to be filius diaboti, ' the 
 '- — child of the devil/ who was the first murderer, John viii. 44. 
 
 5. Murder is a crying sin, Gen. iv. 10, and will not cease 
 till God take revenge, 
 
 6. It is a cursed sin; Gen. iv. 11, maledictus Cain, ' cursed 
 was Cain;' and Cain's own confession was, "behold Thou 
 hast cast me out from Thy face;" so it is excommunication, 
 and the depriving of the grace of God. 
 
 7. God will require the blood of a man even of a beast 
 that sheddeth it, and much more at man's hand will He 
 require it, Gen. ix. 5. 
 
 which is aggravated by circumstances. 
 
 The killing of another man is augmented by circumstances, 
 of the person against whom it is ; as namely, 
 
 1. If it be against a public person, it is a worse and more 
 grievous sin, because it is peccatum in plures, ' a sin against 
 a great many ;' and he doth what he can to put out the light 
 of Israel, 2 Sam. xxi. 17. 
 
 2. If it be against a private man, and no magistrate, then 
 consider, whether he be 
 
 a. near unto us in blood, or kindred, or alliance ; and it is 
 worse to shed their blood than the blood of a stranger, because 
 snperadditur respectns, ' there is a double respect/ both as a 
 man, and so homicidium ; and a father, and so parricidium ; 
 or a brother, and so fratricidium ; and such like ; 
 
 /3. a stranger, that is not so near unto us, but removed 
 from us : and they are either of strength to defend them- 
 selves ; or weak ones, as the fatherless, the widow, and the 
 stranger; it is worse to kill one of these, because they are 
 destitute of power to help themselves, Exod. xxii. 21, 22. 
 
 Of those that are able to resist, it is worse to lay hands on 
 a good man and an innocent man, than upon a wicked man : 
 for in killing a good man, we sin, not only against charity, 
 but against justice also, for he is indignus, 'unworthy of 
 death/ and against the commonwealth too ; for a good man 
 is koivov ayadbv, ' a common good,' and the commonwealth 
 
Of the sixth commandment. 221 
 
 hath need of such ; yea, we injure God himself, for Zech. ii. 8, 
 they are as it were the apple of God's eye. 
 
 Of the restraint of this commandment. 
 
 A magistrate may take the life of his subjects ; 
 
 Quest. But may not the magistrate put a man to death, 
 notwithstanding it is said, " thou shalt not kill" ? 
 
 Answ. Certainly, the nature of man is so perverse and 
 crooked, that without occides, 'thou shalt kill,' non occides, 
 ' thou shalt not kill,' would not be kept ; and therefore a deep 
 wound must have a new wound made, fiat incisio, ut vitetur 
 occisio, ' the body must be lanced a little that it may not die 
 of a deeper wound.' So God hath given power to magistrates, 
 ut sanguis fundatur, ne sanguis funderetur, ' to shed blood, 
 that blood may not be shed.' And as in the natural body, 
 so in the civil body or the commonwealth, if any one part be 
 so corrupt that it endangereth the whole, it is no cruelty to 
 cut it off, for melius est ut pereat unus quam unitas, ' better 
 one bad man than all the land perish.' And as in common 
 fires as long as there is hope to quench it, men bring water, 
 but when the fire is so masterful that there is no hope to ex- 
 tinguish it, the whole house is pulled down, and incendium 
 extinguitur ruind, ' the fire is put out by the ruin of the whole 
 house ;' so in the civil body, less sins have less punishments, 
 but God wills that he who killeth should die, that evil might 
 be taken from Israel. For if blood be not satisfied with 
 blood, two evils will follow, 
 
 1, God's wrath ; 
 
 2, impunity will encourage others to do the like ; 
 therefore God addeth the reason, for preventing this incon- 
 venience ; namely, the murderer must be punished by death, 
 that other may hear and be afraid to commit the like sin. 
 
 Now that this may be lawfully done ; it is manifest, 
 Gen. ix. 6, that blood may be shed ; and Matt. xxvi. 52, 
 " he that taketh the sword, shall perish by the sword :" but 
 yet every man may not use the sword at his pleasure against 
 him that sheddeth blood, but Rom. xiii. 4, the sword is given 
 
222 
 
 Of the sixth commandment. 
 
 part to one, namely, the magistrate, who is there called God's 
 — — — minister ; and he is not to bear it in vain, but to take venge- 
 ance upon evil doers. Now quod organon est utenti, id minister 
 est jubenti, ' that which an instrument or weapon is to him 
 who useth it, the same is an officer to him who is the com- 
 mander;' and therefore it is not the sword, nor the minister, 
 that is, the magistrate, but God who is jubens, ' the com- 
 mander/ that doth shed the blood of the wicked. 
 
 And therefore for the magistrate's use of the sword; as the 
 prince's officers, the sheriff and other, must do nothing but 
 ex prascripto, ' as is prescribed them,' so the prince himself 
 and all magistrates must have their prescript from God : now 
 God's prescript is only against the wicked ; as for the inno- 
 cent man, his blood must not be shed, Exod. xxiii. 7; if it be, 
 then as in Ahab's case for stoning of Naboth, rex homicida, 
 "the king is a murderer," 2 Kings vi. 32; so of Joash for 
 killing Zechariah an innocent prophet : but as for the mur- 
 derer on the other side, non miseraberis, non parcet oculus tuus, 
 1 thou shalt not pity him, thine eye shall not spare him,' 
 Deut. xix. 13 ; there is an irrevocable writ gone out that 
 every murderer must die. 
 
 though under what restriction; 
 
 Quest. Then the question is, whether any man that is a 
 murderer may be any way executed ? 
 
 Answ. And for answer, three points are necessai'ily to be 
 considered in this matter ; 
 
 1. It must not hejudicioprivato, 'by a private judgment ;' 
 every private man may not take it upon him, but he must be 
 a magistrate ; 
 
 2. Not judicio usurpato, ' by an usurped judgment ;' the 
 magistrate must be kept within his limits ; Rom. xiv. 4, quis 
 tu qui judicas alienum servum, ' who art thou who judgest 
 another man's servant,' other subjects that pertain not unto 
 him. If further thanks gentium, 'against the law of arms/ 
 any be put to death, it is usurped. 
 
 3. Not judicio temerario, 1 by rash judgment/ without 
 lawful trial ; the matter must be first enquired after and tried 
 out, that he may be sons damnatus, ' a guilty man, and justly 
 punishable / 
 
Of the sixth commandment. 
 
 223 
 
 Acts xxiii. 35, Felix would have Paul's accusers come be- PART 
 
 iv. 
 
 fore he heard him ; and 
 
 John xviii. 29, wicked Pilate could say, " what accusation 
 
 bring you against this man ?" and 
 Acts xxv. 16, Festus saith, "it is not the manner of the 
 Romans to condemn any man before his accusers come 
 face to face before him 
 and in this pleading or accusation, God will not have blood 
 to be shed at the witness of one man, but either three, or 
 two at the least. 
 
 In regard hereof Christ, who in respect of the godhead 
 knew what Judas would do, yet did not exclude him from 
 His company, because he was not yet convicted, nor his 
 fault manifested according to God's law, so that he appeared 
 guilty. 
 
 It is evident in the story of the Bible, that judges rash and 
 precipitate one way will also be faulty the other way : Saul, 
 who spared guilty Agag, put to death the faultless Gibeonites, 
 and would have killed Jonathan upon a slight occasion; so 
 Ahab, who would not kill the man worthy to die, 1 Kings 
 xx. 42, yet would have Naboth, a guiltless man, murdered. 
 
 or of the subjects of another. 
 
 Object. But may the prince in no case shed the blood of 
 those that are not under his dominion, but are servi alieni, 
 ' subjects to another prince' ? 
 
 Answ. Surely, yes ; the magistrate hath not only a sword 
 to see rule kept at home, but gladium extcriorem, ' a sword to 
 strike some abroad ;' against the wolf and enemy abroad he 
 hath the sword of war. The whole order whereof is set down 
 at large, Deut. xx. from the beginning to the end of the 
 chapter; and John baptist, Luke hi. 14, doth not say to the 
 soldiers, abjicite arma, deserite militiam, ' cast away your 
 weapons, leave off your warfare,' but teacheth them their 
 duty in war, and doth not quite take away war; therefore 
 war is lawful. 
 
 But in war three things are required. 
 
 1 . It must be ex justd auctoritate, ' commanded by just 
 authority;' Judg. i. 1, the Israelites would not go out to war 
 
224 
 
 Of the sixth commandment. 
 
 P A R T till they had authority from God and a lawful guide ; so 
 — _ — David would not fight with Goliah till Saul were first ac- 
 quainted with his enterprise, 1 Sam. xvii. 37. 
 
 2. It must be in a just cause, either to defend ourselves, 
 or to rescue others, as Abram did Lot, Gen. xiv. 15, when he 
 had been taken prisoner, and received injury ; and in this 
 case, of injury and wrong offered by one nation to another, 
 according to jus gentium, f the law of nations/ one nation 
 may war against another. — But here take heed it be not for 
 every light and small injury, but to revenge some notorious 
 wrong; as in case of religion, as they took it, Josh. xxii. 
 11, 12, or in weighty matters of the commonwealth, 
 Judg. xx. 23. 
 
 3. It must be done with a right end and purpose ; not to 
 spoil and prey upon them, as Saul on the Amalekites, 1 Sam. 
 xv. 9 ; but we must fight as they that fight the battles of the 
 Lord, and let no evil be found amongst us, as David, 
 1 Sam. xxv. 28. — If herein we err, blood will stick to our 
 girdle and to our shoes, as to Joab's, 1 Kings ii. 5; the 
 thing which chiefly we are to look unto is, that we be valiant 
 for our people and the city of our God, 2 Sam. x. 12. 
 
 Whether a private man may take away life. 
 
 Quest. But may a private man in no case shed the blood of 
 another private man ? 
 
 Answ. 1 . Necessity hath no law, necessitas est exlex ; nay 
 more, necessitas dicit legem legi, 1 necessity giveth law to law / 
 and therefore in a case of necessity, which we must take pro 
 impendente necessitate, ' for a present imminent danger/ and 
 not imminent only, but pro termino indivisibili, the pinch of 
 necessity admits no evasion ; in that case every man is a 
 magistrate, and that by authority from God ; Exod. xxii. 2, 
 if a thief by night break into my house, I may kill him ; and 
 much more then to save my life. And for this reason St. 
 Peter had a sword ; and as St. Austin saith, by law a man is 
 permitted to wear a sword, that thereby he may terrify them 
 who would offer him violence, and to keep himself from evil 
 and harm if he be necessitated thereunto. 
 
 But if the terminus be divisibilis, admitting a way to avoid 
 
I Of the sixth commandment. 225 
 the danger, that the necessity hath a latitude, and the danger PART 
 not present, but as it was with Paul, they swore his death ; — — — 
 we must then do as Paul did, Acts xxiii. 17, not presently 
 run upon them, but reveal it to Lysias the chief captain ; 
 reveal it to the magistrate. 
 
 But the danger being present, I may in my own defence 
 shed his blood that would shed mine ; for I must plus favere 
 vitce mea quam alienee, ' tender more my own life than another 
 man's / and it is inculpata tutela, ' a defence of myself with- 
 out blame/ when I cannot otherwise save myself. 
 
 2. Again, for this private shedding of blood, he that is 
 slain is either slain of purpose, or without purpose ; now as 
 in things natural, there is per se, 1 a thing effected with in- 
 tention/ and per accidens, ' a thing falling out by accident ; 
 and we do not attribute to nature things that are done per 
 accidens, ' by accident so in moral things, there is ex inten- 
 tione, 'things done of set purpose/ and prater intentionem, 
 'beside our intent and purpose;' and it maketh neither a 
 good nor evil action that is done prater intentionem, ' beside 
 our intent.' Yea God himself, Deut. xix. 1, Exod. xxi. 13, 
 appointeth sanctuaries of refuge for those that kill other men 
 prater intentionem, ' beside their intent ;' now God will allow 
 no sanctuary for vices, and therefore if it be done without 
 intent to hurt, God accounteth it for no sin. 
 
 But yet with these two caveats ; 
 
 1. That when we do thus kill another man, we be in opere 
 rei licita, 'in a lawful action;' for Exod. xxi. 22, if two men 
 strive and hurt a woman with child, and death follow either 
 of her or her child, they shall pay life for life, though it were 
 not their intention to kill her, yet because they were about 
 an unlawful thing, as fighting was. 
 
 2. There must not lack debit a sollicitudo, 1 a good taking 
 heed ;' there must be due care and diligence to avoid the 
 hurting of our neighbour ; for otherwise, Exod. xxi. 33, if a 
 man dig a pit or a well, and cover it not, and another man's 
 ox or ass fall into it, he shall make it good, because he might 
 have taken heed before and covered the well. 
 
 Thus much of the restraint of the commandment, in what 
 cases it is lawful to kill and to shed blood. 
 
 Q 
 
226 
 
 Of the sixth commandment. 
 
 Of the extension of the commandment ; 
 Now the extension of the commandment. 
 
 in respect of others ; 
 
 1. Of those that willingly and of purpose commit murder, 
 a, some do directly; Numb. xxxv. 16, they that with 
 
 iron, wood, or stone, or any instrument, kill another j 
 and 
 
 /S, some indirectly ; by poison, witchcraft, sorcery, kill- 
 ing of children in the womb, taking strong and 
 strange purgations to the end abigere partum, ' to 
 hinder childbearing ; ' 
 also to be cooperator, accessary to killing, is to kill, as 
 
 Matt. xx. 49, Judas to the killing of Christ; 
 and 2 Sam. hi. 27, Joab to Abner ; and ch. xx. 9, to Amasa ; 
 also by bringing one into danger, as Saul made David 
 captain to the intent to have him killed, 1 Sam. xviii. 
 17 ; so David dealt with Urias, 2 Sam. xi. 15; 
 so to bear false witness touching life, 1 Kings xxi. 13 ; 
 so for magistrates to permit it when they may hinder it, 
 
 Matt, xxvii. 24, Pilate ; 
 and all these ways we may commit this sin, and kill an- 
 other man. 
 
 and in respect of ourselves. 
 
 2. Now we may also be accessaries to our own death, 
 
 a. If we put ourselves in danger and need not ; qui amat 
 periculum, peribit hi periculo, ' he that loveth danger, or need- 
 lessly runs into danger,' shall perish in the same ; 
 
 /3. Or if we do not use all lawful means to escape danger, 
 as Christ did, Matt. iv. 6 ; and Paul, Acts xxvii. 31 ; and for 
 this cause he adviseth Timothy to drink a little wine for his 
 stomach's sake, 1 Tim. v. 23 ; 
 
 7. In this kind a man may sin in too much care about 
 apparel, 1 Tim. vi. 8, Rom. xiii. 14. Undue exercise, 
 Col. ii. 23 ; eating the bread of carefulness, Ps. cxxvii. 2 ; 
 and worldly sorrow, 2 Cor. vii. 10 ; and a heavy heart will 
 dry the bones, Prov. xvii. 22, and hasten death. 
 
 S. So also we sin when we kill ourselves by surfeiting or 
 
Of the sixth commandment. 
 
 227 
 
 drunkenness, or the undue use of any of those things which PART 
 
 IV 
 
 the philosophers call non naturalia, ' not agreeable to our ' — 
 
 nature.' 
 
 Moreover we are commanded not only to preserve the life 
 of the body, but incolumitatem corporis, ' the soundness of 
 the body/ so that no one part must be hurt ; for if the least 
 part be hurt, the whole accounteth itself hurt, and saith, 
 quare me, ' why dost thou hurt me ?' so that if any part be 
 hurt, it is a breach of this commandment, Lev. xxiv. 19 ; 
 and so is every wound and every stripe, of which we read, 
 Exod. xxi. 25. 
 
 // touches soul as well as body. 
 
 Neither is the murder and hurt of the body only for- 
 bidden, but of the soul also ; and this murder of the soul 
 is much more grievous than the other of the body. 
 
 And as there are two lives of the soul, so in respect of 
 both those lives the soul may be murdered, both in respect 
 of this life, and of the life to come. 
 
 1. There may be a murder of the soul concerning the life 
 thereof in this life : for when a man cometh to loathe the 
 benefit of his life, it may be well said that his soul is killed, 
 Eccl. vi. 3, Col. iii. 21, and he that doth any thing to a man 
 that maketh him thus to loathe his life, that man is a 
 murderer of the other man's soul. 
 
 2. Concerning the life of the soul in the life to come the 
 soul may also be murdered, namely, if the soul be set in 
 worse estate concerning the life to come, 
 
 a. by him that hath charge of souls, 
 
 Rev. ii. 14, "Balaam, who taught Balac to cast a 
 
 stumbling-block before the children of Israel ;" 
 Mai. ii. 8, " you have made many to fall ;" 
 
 so also if they lay a stumbling-block before the people, 
 or if they be negligent in their places, Ezek. xxxiii. 6, 
 " if the watchman see the sword come, and blow not 
 the trumpet," &c, the people's blood shall be required 
 at their hands ; also 
 
 /S. one private man may murder the soul of another 
 man, 
 
 Q2 
 
228 
 
 Of the sixth commandment. 
 
 part either by giving counsel, dicto or facto, 'by word' or 
 IV - — * deed/ as Peter, (Matt. xvi. 22, " Master, pity thy- 
 
 self,") as much as in him lay, to hinder our Saviour 
 Christ in His work of mediatorship, and to hurt His 
 soul and all ours ; or by example, Gal. ii. 13, Peter 
 at Antioch j 
 
 or any other way giving offence to their weak brother, 
 " one of these little ones," Matt, xviii. 6. 
 
 The pharisees thought it was no murder unless blood were 
 shed. But we must know that the commandment is spiritual, 
 and our Saviour telleth them, Matt. v. 22, that what the 
 hand or arm committeth, it cometh by virtue of the motion 
 from the heart ; and therefore, Matt. xv. 19, out of the 
 heart proceed murders ; and for this cause the killing of a 
 man is not accounted capital, Deut. xix. 6, 11, unless it pro- 
 ceed from hatred, which is an affection settled in the heart. 
 
 Means to avoid this sin. 
 
 For the avoiding of this sin of murder, which proceedeth 
 of anger, consider these two points, and put them well in 
 practice ; 
 
 1, if it be our anger conceived against others, resist it; 
 Eph. iv. 27, " give not place to the devil 
 
 2, if it be others' anger against us, give place unto it ; 
 Rom. xii. 19, " give place unto wrath ;" as Abigail the wife 
 of Nabal would not tell him his fault in the midst of the 
 feast, but deferred it till the next day, 1 Sam. xxv. 37. 
 
 Now that these two may be the better put in practice, 
 consider that anger is compounded of two tilings, 
 grief for an indignity offered, 
 desire to revenge and requite it. 
 
 Now if our anger stay at the grief it is well, but we must 
 take heed of revenge; we must not say, Prov. xxiv. 29, 
 " I will do to him as he hath done to me," but we must 
 commit it to God to revenge, Deut. xxxii. 35 ; and we must 
 be so far from revenging or desiring revenge, that if our 
 enemy fall, we must not rejoice at it, lest God seeing it 
 turn His wrath from him upon us ; 
 
Of the sixth commandment. 
 
 229 
 
 Job xxxi. 29, "if I rejoiced at the destruction of him that PART 
 hated me, or lifted up myself when evil found him — — — 
 and more plainly, 
 
 Prov. xxiv. 17, 18, " rejoice not when thine enemy falleth, 
 and let not thine heart be glad when he stumbleth, lest 
 the Lord see it, and it displease Him, and He turn 
 away His wrath from him." 
 
 Of answering hard language. 
 
 Quest. But may we not answer hard and injurious words, 
 and defend ourselves ? 
 
 Answ. Surely of a fool's word magnum remedium negli- 
 gentia, "tis a great remedy to neglect them/ and Solomon, 
 Prov. xxvi. 4, would have us at some times not to answer 
 him, lest he become, e stulto insanus, ' of a fool a mad man ;' 
 when he is among such as himself, answer him, lest he seem 
 wise ; if he be among wise men, answer him not, and they 
 will regard rather quid tu taceas quam quid ille dicat, ' what 
 thou art silent of than what he uttereth forth.' 
 
 Whether actions at law are allowable. 
 
 Quest. What shall we think of actions at law? must we 
 be so far from requiting and revenging that we must not 
 bring men to justice that have done us wrong ? 
 
 Answ. In some cases we may go to law : 
 
 1. We must not be, as the pope said of England, " a good 
 ass to bear all," for if it be a case of God's or the truth's, 
 " strive for the truth to death 
 
 2. But if it be a case of meum et tuum, ' mine and thine,' 
 remember what Abram did to Lot, for quietness he would 
 yield from his own right ; 
 
 3. But because by departing from our right we pluck upon 
 us a grievouser burden than we are able to bear, and make 
 them offer it the oftener, therefore we are allowed to have 
 recourse to the magistrates for relief and succour; but with 
 these rules ; — 
 
 a. Not for every trifle, not quod opus est, but quod necesse 
 est, not every thing that will bear an action, but such as if it 
 be not remedied will breed a further inconvenience, and such 
 as nothing but the law can remedy. 
 
230 
 
 Of the seventh commandment. 
 
 part /3. Before you bring the matter into forum civile, ' the 
 — — — public court of justice/ first put it to neighbours and friends 
 
 among whom ye live, to end if they can, 1 Cor. vi. 4, 5. 
 y. Our Saviour when He was required to deal in dividing 
 
 the inheritance, Luke xii. 14, " who made Me a judge ?" 
 
 saith He, and presently addeth, " take heed of covetousness," 
 
 verse 15 ; so take heed you go not to law with a covetous 
 
 mind. 
 
 8. Still keep a charitable mind to thine adversary, though 
 the law proceed. 
 
 e. Be advised before you go to law, as Prov. xxv. 8, " go not 
 forth hastily to strive, lest thou know not what to do in the 
 end when thy neighbour hath put thee to shame." 
 
 Thus much of the sixth commandment. 
 
 THE SEVENTH COMMANDMENT. 
 
 This commandment is expounded, Lev. xx. 10; and by 
 Christ, Matt. v. 27 ; and by the apostle, 1 Cor. vi. 16, and 
 chap. vii. wholly. 
 
 Place of this commandment. 
 
 The dependence of this commandment with the former is, 
 God therefore especially did forbid murder because man was 
 made in the image of God ; now here further Ave may see the 
 image of God to be in chastity and pureness ; (this is so evi- 
 dent, that the heathen poet could say, ayvos vow #eo? eari, 
 deus purus animus est ;) the pureness of this image Adam and 
 Eve lost, and therefore got fig-leaves to cover their shame, 
 and thereby shewed that the flesh is an enemy to chastity. 
 
 Subject of the commandment. 
 
 As the other commandment dealt with #i//zo?, 'anger/ so 
 this with eTridvfAia, ' concupiscence/ 
 
 Not that every concupiscence is evil ; Col. iii. 5, it is said, 
 dmOu/xla tca/cr/, ' an evil concupiscence/ as if there were a 
 concupiscence or desire that is not evil; for it is lawful for 
 every man to desire, first to preserve himself, and then his 
 species, his 'kind/ but when our appetite is not kept intra 
 
Of the seventh commandment. 
 
 231 
 
 modum, 'within due compass,' then it is evil: concupiscence, PART 
 
 as Plato saith, hath the lowest place, and is alligatum ventri, _ 
 
 ' tied to the paunch or belly/ as one would tie a horse 
 or an ass to a manger; now being in a lower place, when 
 the lower is most vehement, then the higher is most hin- 
 dered; and as Chrysostom saith, dedit Deus corpus anima 
 ut Mud in caelum eveheret, non dedit animam corpori ut 
 Mam in terram deprimeret, ' God hath given the body to the 
 soul that it might raise it up to heaven, and not the soul to 
 the body that it should press it down to the earth :' so when 
 our concupiscence is used but only for lawful propagation, to 
 which it was ordained, that is a lawful and good and pure 
 concupiscence ; when there is nihil alieni admixtum, ' nothing 
 else mixed with it.' 
 
 How it is to be here treated of 
 
 1. Now as we see, Gal. v. 19, and by our Saviour Christ's 
 interpretation, Mark vii. 21, that adulteries and all unclean 
 thoughts come from the heart ; so first let us consider them 
 as they are in the heart ; and that, 
 
 either ipsum venenum, ' the very poison of our nature/ 
 
 1 John ii. 16, « the lust of the flesh ;" 
 or else sitppuratio, 'an inward festering' of this desire, 
 
 an inward boiling of the pot with the scum in it. 
 After these, when it begins to break out, the first thing is, 
 
 2. Subactum solum, when we make ourselves 'meet and apt 
 ground' to receive this vice ; the physicians call it KayjzQa, 
 when a man is disposed to an evil humour, and will still have 
 a desire to have his body fed with that humour : now this 
 evil humour of wicked lust and concupiscence is fed by two 
 means, 
 
 a. by gula, 1 gluttony/ a surcharging of the stomach, called 
 crapula when it is with meat, and vinolentia, with 
 drink ; 
 
 /S. by idleness, which is either by excess of sleeping, or 
 
 defect in labour and exercise. 
 After this subactum solum, ' apt ground/ there is, 
 
 3. Irrigatio concupiscentite, f a watering of the seed by the 
 sin/ lascivia, out immodestia, ' wantonness, or immodesty/ 
 
232 
 
 Of the seventh commandment. 
 
 part and may be called illecebra concupiscentice, Prov. vii. 23, ' the 
 
 snare of lust and it is either in the body, or from without ; 
 
 a. In the body is, 
 
 ttKoky], ' plaiting of the hair/ and fucus, ' the colour- 
 ing of the face 
 or in the apparel, evSvais l^a-riwv ; 
 or in the gesture, either some common gait used gene- 
 rally, or a certain kind of gait or gesture in the 
 gait which they learn peculiarly to this purpose, as 
 dancing and such like : 
 /3. And from without our lust is watered, 
 either by corrupt company ; 
 or by reading lascivious books wantonly; 
 or by beholding wanton pictures, or plays and spec- 
 tacles of love, 
 
 or by hearkening to wanton tales, or histories or 
 songs that nourish that humour of lust. 
 
 4. For the signs, we will use no other but those before ; 
 a. the jaundice of it is in the eyes too, as the former was, 
 /3. and it hath his foam in sermone obscoeno, ' in unclean 
 
 talk/ and suspicious and filthy actions. 
 
 5. The act itself, whether it be 
 
 instinctu proprio, ' of a man's own inclination/ or \ it is all 
 consensu alieno, ' with another person's consent/ / one. 
 It is practised either with one or more ; with more, if there 
 be a pretext of marriage, it is polygamy, without any such 
 pretext scortatio ; with one alone, called ' whoredom ;' and it 
 is either in wedlock, called fervor, ' excess of lust/ (for there 
 is a fault even in matrimony,) or it is out of matrimony ; 
 either with a party allied, or a stranger; if allied, called in- 
 cest ; not allied, either married to another, or free ; if mar- 
 ried or betrothed, it is all one, and called adultery ; and is 
 when both are married, and that is worst ; or the woman 
 only, and the man single ; or the man only, and the woman 
 single ; and the second is the less evil than the third, because 
 in the third there is corruptio prolis, ' a corrupting of pos- 
 terity.' If she be free and not married, either we retain one 
 peculiar to ourselves, and then she is not a common strumpet, 
 but a concubine; or else there is not this continual keeping, 
 
Of the seventh commandment. 
 
 233 
 
 and then if she be not common, it is stuprum, whether she be PART 
 virgin or widow, especially virgin ; if she be common, it is — — — 
 fornication properly. 
 
 Besides these, the act is either once committed ; or often 
 iterated, and then for distinction's sake, we may call it luxxiria, 
 and the party a whoremonger, when he sets himself after it ; 
 
 Or that which is beyond this, clamor adulterii, ' the cry of 
 adultery/ when they dare impudently defend it. 
 
 And last of all is permission ; and that is either 
 
 private, of a particular person for his daughter, or wife, 
 
 or any of his kindred, called prostitution ; or 
 public, of a magistrate, in suffering and tolerating stews, 
 
 as Rome doth. 
 
 Reasons against the sin of adultery. 
 
 Before we proceed, let us see some reasons against this sin 
 of adultery, to make it odious to man, as it is to God. 
 
 1. It is of all sins most brutish, and maketh us come 
 nearest the condition of beasts ; and therefore by the pro- 
 phet Jeremy adulterers are compared to neighing horses, 
 Jer. v. 8, and Prov. vii. 22, to an ox going to the slaughter; 
 and Deut. xxiii. 18, God himself saith, they shall not 'bring 
 the hire of a whore, nor the price of a dog, into the house of 
 God putting a whore and a dog together; and according to 
 the mind of the learned, who compare a harlot to a bitch 
 that many dogs follow after. 
 
 2. It taketh away the heart, Hos. iv. 11; it quite extin- 
 guished the light of reason, and from wantonness they grow 
 to all uncleanness, and that with greediness, Eph. iv. 19; 
 and brings into all manner of sin, as it did Solomon to 
 idolatry, and David to murder. 
 
 3. It is of all sins most inexcusable ; other sins may have 
 some vizard or colour, but God having ordained a remedy 
 for this, which is marriage, 1 Cor. vii. 2, he that will not use 
 the remedy is without excuse. 
 
 4. It is against the church ; for whereas God made mar- 
 riage an holy institution, and a resemblance of Christ and 
 His church, it is a contempt of the ordinance of God, by 
 
234 
 
 Of the seventh commandment. 
 
 PART making it unholy and unclean: and Mai. ii. 15, God made 
 
 IV i , 
 '— them one, because He sought a godly seed ; and therefore 
 
 they that seek any more but one, do as much as they can to 
 
 hinder God's purpose, that He shall have no godly seed, no 
 
 church. 
 
 5. It is against the commonwealth; Lev. xviii. 28, "shall 
 not the land spew you out if you defile it?" so the transla- 
 tion of the commonwealth cometh by pollution of the land. 
 
 6. It is against the whole state of mankind ; for whereas 
 marriage is for increase of mankind, they that commit adul- 
 tery shall not increase, Hos. iv. 10; and so as much as in 
 them lieth, they destroy all mankind, and are delinquentes 
 in genus humanum, 'trespassers against the whole estate of 
 mankind/ 
 
 7. (because every man respecteth his own particular) 
 
 a. It is against a man's body ; first, by defiling it, yea, the 
 very garments are spotted, J ude v. 23 ; and secondly, 
 by weakening and decaying it, as the physicians say ; 
 
 /3. and it is also against his soul, Prov. vi. 32 ; he that 
 doth it destroy eth his own soul. 
 
 8. It is not only against himself, but against others also ; 
 for in other sins he may perire solus, 'perish alone;' but in 
 this he must have one to perish with him for company. 
 
 9. It is injurious to Christ, and that two ways ; 
 
 a. Christ having paid a price for him, he dealeth injuri- 
 ously to alienate that which is not his own ; 
 
 /3. being a christian, and Christ his Head and he a member 
 of Christ, he uniting himself to a harlot doth what he 
 can to bring Christ into the body of a harlot. 
 
 10. If all these will not move us, then consider the punish- 
 ment of it ; 
 
 a. first, it is a punishment itself for those whom God 
 hateth, Prov. xxii. 14; he with whom the Lord is angry shall 
 fall therein, as a punishment to his name and fame, Prov. 
 vi. 33, his reproach shall never be put away ; 
 
 /3. it wasteth his substance, Prov. xxix. 3 ; yea it shall be 
 a fire to pursue him and all his increase to destruction, 
 Job xxxi. 12 ; 
 
Of the seventh commandment. 235 
 
 7. and lastly, that which is beyond all these, Eom.i. 24, it PART 
 is one of the punishments of idolatry, and therefore a greater — — — 
 sin than idolatry is, (for every punishment must exceed that 
 whereof it is a punishment, or else the punishment would be 
 a greater allurement to the sin;) and 1 Cor. vii. 12, if any 
 will dwell with an idolater she may, but not with an adul- 
 terer; and v. 14, the children of an idolater may be holy and 
 have place in the congregation, but as for adulterer's chil- 
 dren, Deut. xxiii. 2, a bastard shall not enter into the con- 
 gregation of the Lord, even to his tenth generation he shall 
 not enter. 
 
 Particulars of the sin. 
 And now to return to the particulars of the sin. 
 
 1. The festering. 
 
 To begin with the festering of it, which the apostle 
 1 Cor. vii. 9, calleth 'burning;' and Hos. vii. 4, 'as an oven 
 heated by the baker, so is an adulterer.' 
 
 2. The prepared ground. 
 
 "When it begins to break out, the first thing we do is 
 to make ourselves subactum solum, to make the 'soil fit' by 
 feeding the evil humour that lay festering before ; which we 
 shewed to be by gluttony, and idleness. 
 
 Namely, 1) by gluttony : whether in Meat; 
 
 Gluttony we shewed to be in meat or drink. 
 
 In meat, crapula, 'feeding too much.' Gula vestibulum 
 luxuries, 'the throat' or gluttony is the gallery that lechery 
 goes through, and that by reason the faculties stand so, that 
 nutritiva est officina generative, ' the nutritive faculty is the 
 shop of the generative;' and that being looked to, there is 
 hope the other may be the better dealt withal. It was one 
 of the sins of Sodom, Ezek. xvi. 49, "fulness of bread;" 
 and venter bene pastus cito disponit ad libidinem, 'the belly 
 full fed quickly disposeth a man to lust,' saith Jerome upon 
 that place. 
 
236 
 
 Of the seventh commandment. 
 
 PART 
 
 IV- reasons against it ; 
 
 It is injurious to God in destroying His creatures ; 
 
 a. Luke xv. 13, the prodigal son's fault; it will bring a man to 
 poverty, Prov. xxiii. 21 ; it decayeth the health and hasteneth 
 death, and nothing sooner than gluttony and surfeiting ; we 
 read, Numb. xi. 34, of " graves of lust ;" surfeiting is a grave 
 of lust. 
 
 /3. In the soul, it maketh sermons and all exercises of god- 
 liness unfruitful, Luke viii. 14; for Luke xxi. 34, it oppress- 
 eth the heart, and maketh it heavy by the fuming up of the 
 meat and drink : yea, it hardeneth the heart ; Amos vi. 6, 
 they had no sorrow for the affliction of Joseph, though they 
 themselves drunk wine in bowls : yea, Deut. xxxii. 15, when 
 " my fatling was well fed," saith Moses, recalcitravit , ' it 
 spurned with the heel,' and " forsook God that made him." 
 
 how it is to be avoided. 
 
 To avoid these mischiefs, take Paul's example, 1 Cor. ix. 27; 
 beat down your own body ; and one manner of beating it 
 down is, per damnum, 'hj hindering it' of some commodity 
 that it would have. The servant who is delicately fed will be 
 checkmate with his master, Prov. xxix. 21 ; a pampered 
 horse will be hard to rule, Ecclus. xxx. 8 : so the flesh being 
 too much cherished will kick against the soul ; we must do 
 with it as we do with beasts that we will keep under, take 
 away the provender ; so in effect it is temperance. It is 
 (frcovr} tj}? erap/eo?, ' the voice of the flesh,' /xrj ireivav, /Mr) 
 Sityav, /xrj tyvyeadai, ' let me not be hungry, let me not be 
 athirst, let me not be cold:' when we grow wanton and 
 will not have it in this dish, or we will not eat unless it be 
 thus drest, then venter est molestus cliens, 'the belly is an 
 earnest and impatient suitor ;' but if having food and raiment 
 we can be therewithal contented, this is the right temperance. 
 Meat is for the belly; and we be debtors to the flesh, but 
 yet we must not live after the flesh : she must not be ac- 
 customed to have what she will call for, and never be broken 
 of her desire and appetite, for thereby we shall never be 
 quiet, because after a little while the bridle of temperance 
 will hardly curb her. 
 
Of the seventh commandment. 
 
 237 
 
 Rules of temperance, both general ; 
 
 Now temperance consisteth in modo, ' measure ;' and that 
 modus, in medio, ' in the mean or middle ;' and that is 
 known per regulam, ' by ride ;' and the rule therefore of 
 temperance is threefold ; 
 
 1, necessitas vitce, 'the necessity of our life;' our life 
 necessarily requires but convenient food and raiment, 
 1 Tim. vi. 8 : 
 
 2, necessitas officii, ' the necessity of our calling ;' he that 
 is athleta, that proveth masteries, must be abstinent and keep 
 a strait diet, 1 Cor. ix. 25 ; and so a student, and he that 
 will be contemplative; a husbandman must have more, 
 and so our direction must be for our diet, as our employ- 
 ment is ; 
 
 3, voluptus quee neutrum horum impedit, ' pleasure which 
 hindereth none of these ;' but if it be more than is con- 
 venient for the maintenance of our life, or for our necessary 
 duties and employments in our several places, it is sin. 
 
 According to these rules we must temper our desire, and 
 give temperance the bridle, that she may constringere et 
 relaxare, ' hold in or let loose' the reins ; as Augustine 
 saith, temperantia frcetws gutturis constringit et relaxat, 
 ' temperance pulls in or lets go the bridle of our appetite.' 
 
 and particular ; 
 
 And that we may govern and temper ourselves the better 
 in our diet, consider these five points ; 
 
 1. The substance; not every day \ap,7rpav; with the rich 
 glutton, 'delicately,' Luke xvi. 19. The Israelites were 
 weary of manna, and must needs have quails, Numb. xi. 6; 
 but Daniel and his companions, pulse served their turn, and 
 yet they looked never the worse, Dan. i. 12; and Elijah's 
 provision was but a cake and a pot of water, 1 Kings xix. 6; 
 and Elisha provided but a great pot of pottage for the chil- 
 dren of the prophets, 2 Kings iv. 38. 
 
 2. The quantity ; they that have taken the measure of our 
 throat and other instruments, say that it is less than in other 
 
238 
 
 Of the seventh commandment. 
 
 PART creatures of answerable proportion, to teach us temperance, 
 — — : — and to beware of superfluity, either 
 
 a. by surcharging our nature, Hos. vii. 5, or 
 /3. by exceeding our estate; it was Nabal's fault, 1 Sam. 
 xxv. 36, he was a note too high in his feast, he made 
 a feast like a prince. 
 
 3. The quality ; beware of exquisiteness, Luke x. 41, 
 Martha's fault ; we must not make our belly our God, 
 Phil. iii. 19. 
 
 4. Eat not too greedily ; for this is os porci habere, ' to 
 have the snout of au hog;' and this made the devil make 
 choice of the herd of swine to enter into, because of their 
 greediness; they were like cormorants given to devouring, 
 as he himself is, and so like unto him. It was Esau's fault, 
 saith Augustine, ardenter comedere, ' to eat ravenously ;' for 
 needs must he fall to his meat roundly, who longed after it 
 so greedily that he would part with his birthright to pur- 
 chase it. 
 
 5. Eat not too often ; and for that, we must have recourse 
 to the former rules vitce et officii, 'of our life and our 
 calling ;' not so often as to hinder our health, not so often 
 as to hinder our calling; not too early, Eccl. x. 16, not too 
 late, Esay v. 11, "woe to them that rise up early to follow 
 drunkenness, and continue until night till the wine do 
 inflame them." 
 
 or in Drink. 
 
 The same fault is in excess of drink, as before was in 
 excess of meats ; vinolentia, ' drunkenness/ as ill as crapula, 
 ' gluttony,' Eph. v. 18. 
 
 And it is the high way to this sin, of adultery, Prov. xxiii. 
 31, 33 ; first he saith, " look not upon the wine when it is 
 red, and sheweth his colour in the cup, or goeth down plea- 
 santly ;" and what followeth? ''thine eyes shall look upon 
 strange women, and thine heart shall speak lewd things." 
 
 And therefore St. Peter doth not only forbid drunkenness, 
 1 Pet. iv. 3, but drinkings; whether they be such as inflame 
 us, Esay v. 11, or whether by using it we get such a habit 
 that we are strong to do it ; for though we be so strong that 
 we can keep ourselves from being drunk, yet there is a woe 
 
Of the seventh commandment. 239 
 
 pronounced against this strength, Esay v. 22, " woe to them part 
 
 that are strong to pour in strong drink." — 
 
 The inconveniences following thereupon are, 
 
 1, these drinkers shall never be wise, Prov. xx. 1 ; 
 
 2, and never rich ; 
 
 3, they are disposed to sin, sometimes against their will, 
 sometime with it, Gen. xix. 33, Prov. xxiii. 32, 33 ; and wine 
 makes them as men sleeping in the midst of the sea, and on 
 the top of a mast, in danger and not sensible of it. 
 
 For we are not altogether tied from the use of wine ; but 
 that we may lawfully drink wine ; 
 
 1. For the help of a weak stomach and for often infir- 
 mities, 1 Tim. v. 23, we may use wine ; but it must be " a 
 little wine," take heed of excess. — Here they are to be blamed 
 who lay hold on that the apostle saith, " drink wine," but 
 neglect the rest, " a little wine," and regard not the cause, 
 " for infirmities' sake." 
 
 2. To ease the heaviness of the mind ; Prov. xxxi. 6, 
 " give wine to them that have grief of heart." 
 
 3. In a public benefit, for a public gratulation, we may eat 
 the fat and drink the sweet, Neh. viii. 10. 
 
 And to this purpose we may also apply and make use of 
 the five rules of temperance. 
 Tims much of gluttony. 
 
 2) by idleness. 
 
 The second feeder of lust is idleness, Ezek. xvi. 49. It 
 was one of the sins of Sodom ; a sin highly displeasing to 
 God, as well in regard of the breach of the next command- 
 ment, as also in respect of the loss of time, and that, either 
 by too much sleeping, or by not being exercised in our 
 callings ; as appeared in David, 2 Sam. xi. 2 ; hence Amos 
 vi. 4, they are blamed who stretched themselves upon their 
 beds. 
 
 1. For the first point, too much sleeping; Rom. xiii. 13, 
 "walk honestly, as in the day; not in gluttony and drunken- 
 ness, neither in chambering and wantonness ;" when he hath 
 been in ku>\loi^, ' gluttony,' and in [^iOcus, 'drunkenness/ then 
 he comes to koLtcus, which we translate 'chambering/ but it is 
 
240 
 
 Of the seventh commandment. 
 
 p ^ y R T properly ' lying in bed/ long lying ; and there is joined with 
 
 ' — it acreXyeia, 'wantonness/ the beginning of concupiscence, 
 
 Amos vi. 4, " they stretch themselves upon their beds." 
 And it is the way also to poverty, to love sleep, Prov. xx. 13. 
 For the quantity of our sleep, it must not be too long ; 
 Prov. vi. 9, " how long wilt thou sleep, O sluggard?" It 
 must not be the sluggard's sleep. 
 For the manner, it must not be dead sleep, as Jonas' sleep 
 was in time of danger, Jon. i. 5 ; not sepultura suffocati, 
 ' the burial of one suffocated/ but reguies lassi, ' the rest 
 of a wearied man/ as Jerome saith. 
 
 2. For the second point of idleness, not being exercised in 
 our callings, but giving ourselves to ease, it is the way 
 
 a. to bring us to " hands hanging down," and to " weak 
 knees," Heb. xii. 12 ; and 
 
 /3. to corrupt the body ; as water standing still will putrify 
 and breed toads and venomous things, so ease will breed 
 diseases; and therefore, 2 Thess. iii. 11, they are con- 
 demned that work not, and are exhorted to work and 
 eat their own bread, as if their bread were not their own 
 if they live idly and work not. 
 
 3. The watering of concupiscence ; 
 
 Thus much of subactum solum, 'the ground fitted;' now 
 followeth irrigatio concupiscentice, 'the watering of concupis- 
 cence/ 
 
 For as we must keep ourselves from being a meet mould, 
 or fit ground, for the devil to cast in this seed of lust or evil 
 concupiscence ; so we must also beware of those objects and 
 allurements that do irrigare concupiscentiam, 'water concu- 
 piscence.' 
 
 And those allurements we consider, 
 
 as they are in ourselves and our own bodies, or 
 as they are in others and without us. 
 
 by allurements in ourselves; 
 
 The allurements in ourselves and about our own bodies 
 are, 
 
Of the seventh commandment. 
 
 241 
 
 1. Adhibere fucum, 'use painting/ it was Jezebel's vice, part 
 2 Kings ix. 30, " she painted her face, and tired her head," — — — 
 so Jer. iv. 30, "they painted their faces and eye-brows." 
 
 2. To disguise ourselves in apparel, 1 Tim. ii. 9, and 1 Pet. 
 iii. 3 ; condemned even in women, which are rather to be 
 allowed in it than men, because it is mundus muliebris, ' wo- 
 manish adorning;' but St. Peter hath two reasons against it; 
 
 a. " let the hid man of the heart be incorrupt," as if he 
 should say, as Cato said, magna corporis cura magna 
 mentis incuria, ' great care of our bodies causeth a 
 great carelessness of the soul ;' 
 
 /3. " the saints in old time" did not thus apparel themselves; 
 follow their example, ver. v. 
 
 3. The gesture must be looked unto ; Micah ii. 3, a plague 
 is threatened against those that have a proud gait : and the 
 prophet Esay, iii. 16, goes to particulars; they are haughty, 
 they go on tiptoes ; they have stretched out necks ; rolling 
 eyes ; a mincing and a tinkling gait. — Gestum natura dat, 
 ' the inward temper of the mind is described by the gesture ;' 
 there is a generation whose eyes, saith Agur, are haughty : 
 yet grace can mend the defects of nature, therefore none 
 may be excused who neglect the means of grace. 
 
 or by allurements tvithout us. 
 
 The allurements without us, or the watering of our lust 
 by those provocations that are without and beside the body, 
 do now follow. 
 
 1. David, Ps. 1. 18, reckoneth one, that is to say, being 
 partakers, keeping company, with adulterers; for Prov. vii. 22, 
 the young man entering into company and communication 
 with an harlot, followed aft^r, like an ox to the slaughter, 
 and a fool to the stocks. And indeed company is very dan- 
 gerous in this sin, as we see, 1 Cor. v. 6, " a little leaven 
 leaveneth the whole lump;" it may be applied to any vice, 
 but St. Paul there applieth it particularly to this sin, shewing 
 that this vice hath a special virtue to infect and leaven others. 
 And therefore beware of evil company, and not only evil but 
 suspicious company, and at suspicious times ; refrain not only 
 
 it 
 
242 
 
 Of the seventh commandment. 
 
 part the evil, but that which hath speciem mail, ' any show of evil/ 
 — ^ — 1 Thes. v. 21, 22. 
 
 2. After company may come evil books, that speak broadly 
 of filthy matters. These are of the same nature with ill com- 
 pany : the heathen man called his books his comites, ' com- 
 panions ; ' he was solus, ' alone/ and yet he had his comites, 
 a book or two ; and so having their company, he was nunquam 
 minus solus quam cum solus, ' never less alone than when he 
 was alone.' 
 
 Evil books contain many evil words, and 1 Cor. xv. 33, 
 " evil words corrupt good manners :" evil words we call these, 
 " stolen waters are sweet/' " hidden bread is pleasant ; " and 
 Prov. vii. 18, "let us take our pleasure in dalliance;" and 
 such like. 
 
 3. To company and evil books, may be added such things 
 as by the eye and ear work the same impressions in the soul, 
 as namely, 
 
 a. pictures ; imagines obsccena>, ' wanton pictures/ such as 
 Baal Peor, Num. xxv. 18, to stir up wicked and lustful 
 thoughts ; and by analogy thereunto, 
 
 /3. all wanton dancings, Mark vi. 22, or stage-plays, or 
 things appertaining to them : because, our eyes therein do 
 behold vanity, Ps. cxix. 37; a man cannot take fire in his 
 bosom but his clothes will be burnt, Prov. vi. 27, nor a man 
 cannot touch pitch but he shall be defiled, nor see wanton 
 actions but his affections will be moved. 
 
 4. The signs of concupiscence. 
 
 We come now to the signs. 
 
 The signs of this sin are S ! U ^ e e ^ e> , 
 
 \_ m the speech. 
 
 1 . For the eye, Matt. v. 28, looking upon a woman to lust 
 after her is adultery before God ; and 2 Peter ii. 14, some 
 men have "eyes full of adultery;" Gen. xxxiv. 1, the Egyp- 
 tians looked upon Abram's wife, and fell into this sin, Gen. 
 xii. 14 ; and therefore, Prov. vi. 25, " let her not take thee 
 with her eye lids." 
 
 2. For the speech, which is the froth or foam of this sin, 
 
Of the seventh commandment. 
 
 243 
 
 it is forbidden, Eph. iv. 29, by the name of aaTrpo? \6yos, part 
 'rotten or corrupt communication / and if idle words shall — — — 
 be accounted for, Matt. xii. 36, much more wanton and broad 
 speeches of filthy matters ; or to speak too plain even of law- 
 ful duties of marriage. We see the Holy Ghost useth very 
 modest words that way, and seeketh out choice terms, as 
 Gen. iv. 1, "Adam knew Eve his wife and Gen. xviii. 11, 
 it ceased to be with Sarah after the manner of women ; and 
 1 Cor. vii. 3, it is called ' due benevolence' from each of them 
 to the other. 
 
 5. The act of incontinency. 
 
 The sin of incontinency is committed, either with more 
 than one, or with one alone. 
 
 1 . With more, either without law, or with colour of law. 
 
 a. Without all colour of law, is scortatio, ' whoring ;' Deut. 
 xxiii. 17, forbidden, and in the ver. 18, the whore compared 
 to a bitch, and the whore-keepers to a number of dogs. For 
 the punishment of it, Gen. xxxviii. 24, the law of nature did 
 award it death, to be burned; and God himself, Heb. xiii. 4, 
 will punish it, " whoremongers and adulterers God will 
 judge;" and if the civil punishment of the law take not 
 so severe hold of it, God himself will judge it, both in the 
 world to come, Rev. xxi. 8, and in this life with strange and 
 extraordinary judgments, as lues gallica, ' the french pox,' an 
 abominable and filthy disease not heard of in former ages. 
 
 /3. Under colour of law, or with pretext of marriage, is 
 polygamy ; wherewith sundry of the patriarchs were en- 
 tangled, yielding to the corrupt customs of the country 
 about, not enquiring God's will. 
 
 1) The creation is plain, Gen. i. 27 ; and plainer, Matt, 
 xix. 5, for there the number is set down expressly, 
 "they twain shall be one flesh;" and Mark x. 11, 
 " if a man put away his wife and marry another, he 
 committeth adultery against her." 
 Object. And whereas they object and allege that it was 
 lawful at the first, for increase of children and pro- 
 pagation of the world; 
 
 a 2 
 
244 
 
 Of the seventh commandment. 
 
 Answ. We say for answer, that indeed if ever it had been 
 to be allowed, it was in the beginning, but the pro- 
 phet Malachi, ii. 15, calleth men to that, nonfuit sic 
 ab initio, ' it was not so from the beginning / and 
 saith, that God having plenty of spirit, yet He made 
 but one ; and wherefore one ? because He sought a 
 godly seed ; and therefore polygamy unlawful for 
 any age that should eome after. 
 
 2) The first that the Holy Ghost noteth to have two wives, 
 was wicked Lamech, of Cain's race, Gen. iv. 19; and 
 though Jacob had so also, he learned it in Padan 
 Aram, among the idolaters. 
 
 3) The prophets have spoken against it ; and Christ him- 
 self against it ; and the apostle, 1 Cor. vii. 2, let 
 every woman have iStov avBpa, ' her own husband/ 
 and every husband have rrjv eavrov yvvaitca, 1 his 
 own wife / and therefore whatsoever cavils have been 
 devised to defend it, it is unlawful. 
 
 2. With one alone this sin of incontinency is committed ; 
 and that, 
 
 a) First in wedlock, and causes matrimonial ; for we are 
 not left to ourselves in matrimony, to use ourselves or them 
 as we list. — But because here we fall into infinite questions, 
 and not very pertinent to this place, we will therefore here 
 content ourselves only with these few considerations touch- 
 ing marriage ; 
 
 a. we must have Abram's care, Gen. xxiv. 3, not to match 
 with the Canaanites, with the wicked ; but as Paul 
 saith, 1 Cor. vii. 39, in Domino, ' in the fear of God/ 
 and His true religion ; 
 
 /3. consent of parents must be had, 2 Sam. xiii. 13 ; 
 
 y. as God brought Eve to Adam, Gen. ii. 22, so desire she 
 may come by the hand of God ; 
 
 8. (which more nearly concerneth this place) in marriage 
 we must so behave ourselves, as 1 Cor. vii. 29, having 
 a wife as if we had her not, and, in the fifth verse, 
 being content to master our lusts so that for duties 
 of Christianity we may separate ourselves ; and at no 
 time in her disease, in rnensibus, to approach unto her ; 
 
 PART 
 IV. 
 
Of the seventh commandment. 
 
 245 
 
 €. not departing from her or divorcing ourselves, but only in P AR T 
 case of adultery, as our Saviour's rule is, Matt. v. 32; - 
 
 £ after we are delivered by the death of one party, 
 1 Cor. vii. 40, so to abide if we can ; or at least not 
 quickly to wax wanton and marry again, 1 Tim. v. 11, 
 but stay ourselves for a time, till the body be resolved 
 to earth from whence it came. 
 
 /3) Out of matrimony we commit this sin, either with one 
 allied to us, or with a stranger. 
 
 1 . If she be allied, it is called ' incest/ forbidden, Lev. 
 xviii. 6; punished with death, Lev. xx. 17. — And it is set 
 down as a principle, "thou shalt not discover the shame of 
 thy mother, because she is thy mother ; nor of thy sister, 
 because she is thy sister ;" as though by the light of nature 
 the very naming of mother or sister were enough. And yet 
 this sin for a time was winked at ; but Lev. xx. 23, the land 
 spewed out the Canaanites and the Perizzites for this abomi- 
 nation ; and Reuben before the law, for this very sin of 
 incest, forfeited botli the right of the kingdom, for it went to 
 Judah, and the right of the priesthood, which went to Levi. 
 And not only in the direct line is this incest, but in the 
 collateral also ; Mark vi. 18, Herod might not take his 
 brother's wife; and 1 Cor. v. 1, "that one should have his 
 father's wife," a " fornication not once named among the 
 gentiles ;" and Amos ii. 7, " a man and his father go in to 
 a maid, to dishonour My holy Name ;" so though for 
 necessity it were tolerated in the beginning, yet of itself 
 it is unlawful. 
 
 2. Come we to those that are strangers to us and not 
 allied ; and they are either married, or free and unmarried. 
 
 a) If married or espoused, (for that is all one,) it is adultery, 
 forbidden, Lev. xviii. 20, and punished with death of both 
 parties, Lev. xx. 10; see also Deut. xxii. 22 — 24. And 
 though the politic laws of men have not made it so, yet by 
 the judgment of all divines, it is capital. And great reason 
 it should be so ; for, 
 
 a. it is the perverting of the whole estate of those two 
 families whereof the parties are members ; and, 
 
246 
 
 Of the seventh commandment. 
 
 PART ft. if the fault be in the woman, and the husband know 
 — — — not of it, there is notorious theft committed, for the 
 
 man nourisheth and bringeth up a child that is 
 not his, and layeth up inheritance for him, to the 
 injury of his other children ; 
 
 7. in which soever of them the fault be, there is a sin 
 
 against the rest of the children ; 
 
 8. yea, and a sin against one that is not, namely, against 
 
 him that is so begotten, for he shall be born a 
 bastard, and one that shall not be accounted as one 
 of the congregation of the Lord ; 
 e. it is also against the state of the commonwealth, for it 
 polluteth the land, Lev. xviii. 27. 
 
 ft) Of them that are free and unmarried, 
 
 1. Either the party continueth with us, and then it is 
 concubinatus, ' the keeping of a harlot to ourselves not being 
 common/ and she is called a concubine. — God hath shewed 
 how He disliked it by continual crossing of it ; first in 
 Hagar, Gen. xxi. 10, "cast out the bond-woman and her 
 son;" Gen. xxxv. 22, in Jacob, by Reuben's incest with 
 Bilhah ; Judg. xix. 2, a Levite took a concubine out of Beth- 
 lehem Judah, and as soon as he had taken her, she began 
 to play the whore ; 2 Sam. iii. 7, Saul was punished in his 
 concubine Rizpah, to whom Abner went in ; 2 Sam. xvi. 22, 
 David was punished in his concubines by his son Absalom in 
 the sight of all Israel. 
 
 2. Of those that do not keep a concubine continually to 
 themselves, the deed is done either once only, or often; 
 
 1) once only, called ' deflowering/ Deut. xxii. 23, death 
 appointed for it ; 
 
 2) the deed often done is called f fornication / which 
 word, though it be often used for the general sin, yet it is 
 indeed properly called vaga libido, ' a wandering lust/ or 
 vagus concubitus, 'a wandering and loose use of women/ 
 Prov. ii. 19, they that enter into it hardly return again; 
 Prov. v. 12, in his latter end he shall wonder at himself and 
 say, How was I deceived ? 
 
Of the eighth commandment. 
 
 247 
 
 PART 
 
 Permission of it. IV - 
 
 After the act followeth the permission of it. 
 The permission of the act is either 
 
 1 . of private men, Lev. xix. 29, for a man to prostitute 
 his daughter, sister, or kinswoman ; or 
 
 2. of public persons, Ezek. xvi. 24 ; they built stews, or 
 brothel houses, called there ' high places/ in every 
 street ; which as the prophet there detesteth, so godly 
 princes have been studious to remove them, as Asa 
 was, 1 Kings xv. 12. 
 
 Defending of it. 
 
 And the last pitch of all is to defend it. 
 
 To defend the sin, maketh it a crying sin, Gen. xviii. 21 ; 
 the Sodomites, Gen. xix. 9, cried out upon Lot when he 
 reproved them, " Away hence," say they, " thou art but a 
 stranger, and shalt thou judge, and rule V and Prov. xxx. 20, 
 "the adulterous woman saith, I have not committed iniquity:" 
 of these the apostle saith, Phil. iii. 19, they " glory in their 
 shame." 
 
 Thus much of the seventh commandment. 
 
 THE EIGHTH COMMANDMENT. 
 
 Place of this commandment. 
 
 In the former commandment the lusts of the flesh are for- 
 bidden; in this the lust of the eyes, 1 John ii. 16. 
 
 It dependeth well upon the other two commandments. 
 For in the two former commandments order hath been taken, 
 for preservation of life, and generation of children. Now be- 
 cause for the preserving of life we need food and raiment, 
 1 Tim. vi. 8, and when we have children we must also provide 
 for them, 1 Tim. v. 8, and so by consequent every man is to 
 labour and care in this world, and that either, Eccl. vi. 7, 
 propter os, ' for his mouth/ or 2 Cor. xii. 14, to lay up for 
 his children ; from hence cometh that worldly concupiscence, 
 
248 
 
 Of the eighth commandment. 
 
 part which is the object of this commandment. And the end of 
 — — — the commandment is to moderate that concupiscence ; which 
 of itself is no sin, as we shewed before in the former com- 
 mandment ; but first to desire that which is sufficient, and 
 then to double that, and to desire matter of superfluity, yea 
 of vanity and pleasure, and from thence to double again, and 
 to have unlawful desires of that which is another man's, this 
 is that that maketh it sinful. 
 
 Now it is not the hand only or civil theft, and stealing 
 another man's goods, which God forbiddeth, but also dealeth 
 with the heart; as the heart may be adulterous though the 
 body be not, so there is not only tnanus furis, ' a theft of the 
 hand,' but tcaphla rc\e7rTT)<;, ' a thievish heart/ as the heathen 
 said ; to this thievery also this commandment reacheth. 
 
 Of right and propriety . 
 
 Before we come to the things commanded and forbidden, 
 we must first deal 
 
 1. with right and propriety, and 
 
 2. with alienation ; 
 
 because res aliena et nostra, the distinction of w r hat is 
 another man's and what is ours, the unjust taking and de- 
 taining, is the matter of this commandment, comprehended 
 in the word steal; and the object of the concupiscence here 
 moderated is, meum et tuum, ' mine and thine.' 
 
 The civil lawyers define furtum, ' theft,' or furari, ' to steal,' 
 
 to be rem alienam contrectare, ' to lay hands on that 
 
 which is another man's;' 
 our divines, consentire contrectationi rei alienee, ' to consent 
 
 to the laying hands on that which is another man's ;' 
 but even concupiscere rem alienam is furari, to ( covet 
 
 another man's goods' is f to steal.' 
 
 Quest. 1. But how cometh it to pass that there is res mea 
 et aliena, ' mine and thine,' ' his, and his ?' 
 
 Ansio. Surely, Ps. xxiv. 1, "the earth is the Lord's;" and 
 Ps. cxv. 16, He " hath given it to the sons of men," and 
 not only to fill it and make use of it, but to subdue it and 
 
Of the eighth commandment. 
 
 249 
 
 rule over it. and over the creatures that are therein : as God PART 
 
 . IV. 
 gave power to Adam, Gen. i. 28. — 
 
 Quest. 2. But how came the division and appropriating to 
 particular men? for without that there is not meum et tuum. 
 
 Answ. Cain first built a city, and called it by the name of 
 his son Enoch, Gen. iv. 17, and so appropriated that to him 
 and his ; and that made Seth and his family gather to them- 
 selves also private possessions. 
 
 After the flood, whether by allotment of Noah, or by their 
 own choice, his three sons had the chief parts of the earth ; 
 Ham had Africa, Shem had Asia, and Japheth had Europe. 
 Also afterward, by consent and agreement, things became 
 proper to certain particular persons, as Gen. xiii. 5 — 12, 
 Abraham and Lot agreed to part the country between them. 
 
 Again, we come to have things proper to ourselves jure 
 prima; occupationis, ' by the right of first seizing upon them/ 
 as Deut. xi. 24, " all the places whereon the soles of your feet 
 shall tread, shall be yours /' so when we seize upon a country 
 never inhabited ; or if it be terra derelicta, ' a land forsaken 
 of her inhabitants/ primus occupator, 'the first taker of pos- 
 session in it/ hath jus, ' right' and true title in it. 
 
 There is also jus proprium jure belli, ' a proper right by the 
 law of war/ because the magistrate hath gladium exteriorem, 
 * the outward sword / and may punish any foreign enemy, 
 even by casting him out, if he and his territories cannot 
 otherwise be in safety from him and his people. 
 
 Now this right of propriety or having a thing thus proper 
 to a man's self, includeth four things ; 
 
 1, he hath not only dominium, ' the lordship and rule' of 
 
 it, but usum, ' the use/ as he may use his horse to 
 ride on, and such like; 
 
 2, he hath fructum, c the benefit/ whatsoever cometh of 
 
 that horse ; 
 
 3, he hath consumptionem, 1 the wearing it out/ he may 
 
 spend or kill it ; 
 
 4, he hath alienationem, ' power to confer his right on an- 
 
 other/ he may sell or give it. 
 
 According to tbese four rights cometh in jus proprium, 
 'the proper and private right.' 
 
250 
 
 Of the eighth commandment. 
 
 PART 
 
 — — — Of alienation. 
 
 Now for alienation, it is either 
 liberal and free, or 
 
 illiberal, as to hire, sell, or let it go for debt. 
 And this alienation is 
 
 either a translation of the whole, both the thing, the 
 
 property, use and all ; or of the use only ; 
 and either for a time, or for ever. 
 
 To alienate the property, use, and all, 
 
 for ever, is donatio, a ' giving' it to another ; 
 if but for a time, it is 
 
 mutuum, 'a borrowing and lending,' when it is of 
 
 the whole property ; 
 when but of the use, commodatum, ' a permission to 
 use the thing lent/ 
 
 Illiberal alienation is that that is done upon some consi- 
 deration ; and it is of three sorts usual with us now a days, 
 do ut des, as letting a farm at a rent ; 
 do ut facias, as giving for homage or service ; 
 facio ut des, I do a thing for my pay and hire ; as all 
 civil contracts. 
 
 At first, when men grow weary of liberality, the first brood 
 was permutatio, 'changing;' which 
 
 a. if it be money for money, is called cambium, ' exchange ;' 
 y3. if any other thing one for another, and not money, it 
 is ' bartering f 
 
 7. if it be pecunice pro re, ' of money for any thing,' it is 
 
 emptio, 'buying;' 
 
 8. if rei pro pecunid, 1 a thing for money,' venditio, ' selling ;' 
 
 and that is either 
 
 negotiatio, ' merchandising,' whole sale, or 
 by parcels, called ' retailing.' 
 
 Beside this alienation of the thing itself, there is also 
 alienation of the use only, and not of the property ; and that, 
 
Of the eighth commandment. 
 
 251 
 
 if it be usus rei pro pecunid, ' the use of a thing for money/ it PART 
 is ' letting / if it be pecunice pro usu rei, ' money for the use of — — — 
 a thing/ it is ' hiring/ 
 
 And out of this, by reason of our distrust, because some- 
 times we will let one have the use when we dare not trust 
 him with the property, there ariseth therefore from hence, the 
 contracts of words, writings, pawns, pledges and suretiship. 
 
 If he have but his bare word, it is 
 
 in him that requireth it, stipulatio, 'a requiring of a 
 
 promise and assurance/ 
 in the giver of his word, sponsio, ' engagement by word/ 
 
 a promise. 
 
 If it be by writing, which are proles humance perfidies, ' the 
 
 children of human perfidiousness/ 
 if his own alone, chirographum, ' an hand writing / 
 if with others, syngrapha, ' a joint evidence of men together.' 
 
 Pawns, if they be rei, ' real/ they are either 
 in regard of some oath, cuutio, ' cautionary / or 
 for the recovery of some thing received ; 
 and then it is either 
 moveable, pignus, ' a pledge / or 
 immoveable, as land, virodrjicai, ' a mortgage.' 
 If the pawn be personal, it is either 
 in war, obsides, ' hostages / or 
 
 in peace, in matter of action, called vades, 1 sureties.' 
 
 Of desire, lawful, 
 
 Now that we see what the right and property of things is, 
 and how it groweth, let us now consider how far our desire of 
 this property, to make things ours that are not, may extend ; 
 and we may take the measure of it after this order ; 
 
 1. Remember that which is 1 Tim. vi. 8, " having food and 
 raiment, be contented /' if God bestow no more upon us, let 
 us be content with that ; because God, as he had plenty of 
 spirit, so He had plenty of wealth, and could have made all 
 rich if He would ; and it was in His wisdom that He made 
 some poor, that as the rich might have premium benignitatis, 
 
252 
 
 Of the eighth commandment. 
 
 PART ' the reward of his kindness/ so the poor might have merce- 
 
 iv . . . 
 : — dem patienticB, ' the recompence of his patience/ 
 
 2. Though we must he contented with our estate, yet it is 
 lawful to gather in summer, Prov. xxx. 25 ; to provide at one 
 time for the time that is to come, by all honest means, and 
 with a sober mind. 
 
 3. As a man seeth his household increase, so his provision 
 may be the more ; for he must travail for his household, 
 Gen. xxx. 30, that so he and they may drink out of their own 
 cisterns, Prov. v. 15, and not be chargeable to others, 2 Cor. 
 xii. 13. 
 
 4. A man may travail for himself and his, Gen. xxx. 30, 
 but his desire must always be limited according to the con- 
 ditions above. Every man may labour that his cisterns be 
 full, Prov. v. 15, that is, as the apostle saith, and as Solomon 
 addeth, that he may not be chargeable to others, and yet he 
 have sufficient for himself; therefore he may desire to have, 
 not only for him and his, but Exod. xxx. 12, some offering to 
 the Lord, to help the church ; and Matt. xxii. 21, to pay 
 tribute to the king, to help the commonwealth ; and 2 Cor. 
 viii. 12, to have to give the poor saints; and Eph. iv. 28, 
 that he may give to him that needeth, whosoever he be. 
 
 and unlawful. 
 
 Thus far our desire may go, and yet still within compass ; 
 but if we go beyond these four, Ave offend in our desire, and 
 our desire is out of measure, and will come in the end 
 
 a. to a murmuring and envying of others in better estate 
 
 than ourselves; 
 /3. secondly, to an unquiet overcare and taking thought 
 what we shall eat and what we shall do, Matt. vi. 31, 
 Luke xii. 1 7 ; 
 
 7. and thirdly, to breed a nest of horse leeches, which are 
 worms, that have linguam bisulcam, ' a cloven' or ' a 
 forked tongue/ and cry, ' bring, bring ;' unde habeas 
 nihil refert, sed oportet habere,' ' no matter whence 
 you get it, have it you must 
 
 and this is that which w T e may call suppurationem concupis- 
 centice, ' an inward rankling of concupiscence/ 
 
Of the eighth commandment . 
 
 253 
 
 Now for the making of subactum solum, ' the soil fit/ the part 
 
 way is, to bear a bigger sail than we are able to carry, and so _ 
 
 come to have need, and so to unlawful practice ; and then he 
 is a fit soil for the devil to cast in his seed ; and the devil 
 perceiving man to be thus fitted, moveth him to stealth. 
 
 Of what is forbidden in this commandment. 
 
 § 1. In outward act. 
 
 For the act itself forbidden in this commandment by the 
 name of stealth, it is, 
 
 in the attaining and getting of a thing ; 
 in the use of that we have gotten. 
 
 In the getting there must be a respect of justice ; 
 in the use a respect both of justice and charity. 
 
 Of getting ; first, of wrong getting . 
 
 We must get our estates justly, 
 
 a. that there be no oppression, exaction, fraud, robbery 
 
 or spoil of our neighbour, or 
 /3. that we consent not thereunto ; for it is all one to 
 hold the sack, and to fill it ; to do it himself, or to 
 consent unto it. 
 
 Of idleness. 
 
 a. The apostle, Eph. iv. 28, setting down the affirmative 
 part of this commandment, saith, " let every man Labour with 
 his hands the thing that is good/' so that if he have no 
 calling, or any unlawful calling, and so do not labour the 
 thing that is good, he offendeth against this commandment. 
 
 /3. These idle people, they are against the state of mankind, 
 in paradise, and out of paradise. In paradise, God placed 
 them in the garden, that they might dress it, Gen. ii. 15, and 
 when they were driven out, Gen. iii. 19, in the sweat of their 
 brows they were to eat their bread. 
 
 7. There is no member of the body idle, but each bone and 
 sinew doth his office and service, no one is idle and useless. 
 
 h. And as the Lord at first appointed that man should labour, 
 so when He giveth His reward, Matt. xx. 8, He will say to 
 
254 Of the eighth commandment. 
 
 part His steward, " call the labourers, and give them their hire :" 
 
 iv . 
 ■ — but Matt. xxv. 30, when He coraeth to punish, He will not 
 
 only punish servum flagitiosum, f the wicked servant/ but 
 
 servum inutilem, 1 the idle and unprofitable servant/ cast him 
 
 into utter darkness, as a creature superfluous ; for God put- 
 
 teth no difference between nequam et nequaquam, c that which 
 
 is wicked and that which is not at all / so an idle servant and 
 
 no servant, an evil calling and no calling, is all one before God. 
 
 Of dealings, 1. unlawful; 
 
 And as we must not be idle, so we must not be evil occu- 
 pied to get wealth ; for to get wealth by evil means is no 
 better than stealth, 
 
 I. Whether it be in unlawful or unjust buying and selling, 
 as namely, when that is sold that cannot be sold ; of which 
 nature are, 
 
 1, the grace of God : Simon Magus' s fault ; he would 
 have bought the grace of God for money, Acts viii. 20 ; called 
 ever since, e simony / 
 
 2, justice and judgment : quid dabis mihi ut faciam justitiam, 
 ' what will you give me to do you justice V is all one with 
 quid dabis mihi ut vendam tibi Deum, ' what will you give me 
 to sell God unto you V Ambrose and Augustine. 
 
 3, benefits and good turns : which should be done freely, 
 and not looking for reward again, as the usurers sell their 
 money : for as donatio ' giving/ is liber alis alienatio sine omni 
 mercede in sternum, ' a free alienation of our right to a thing 
 for ever without any recompence / so mutuatio, ' lending/ is 
 liberalis alienatio sine omni mercede ad tempus, ' a free aliena- 
 tion of a thing for ever without any recompence / both lend- 
 ing and giving must be free ; for he who doth inscribere pre- 
 tium liberalitati, ' set a price of his liberality/ corrupteth the 
 virtue. 
 
 2. Unjust ; whether with contract ; 
 
 II. Or again, in things that may be sold or contracted for, 
 there may be a fault in the evil manner of contracting, and 
 so a theft. 
 
 1. For contracts therefore; — two things are required in every 
 
Of the eighth commandment. 
 
 255 
 
 contract, labor et merces, ' the labour and the hire ;' res appre- PART 
 tiata, et pretium, ' the thing valued, and the price cura et — — — 
 stipendium, ' the charge undertaken, and the wages for it quid 
 pro quo, ' one thing for another.' If either of these be want- 
 ing, it is no better than theft ; Ezek. xxxiv. 3, if they " eat 
 the fat, and clothe them with the wool, and kill them that 
 are fed, and feed not the sheep," they are no better than 
 thieves and robbers ; and so on the other side, if he do 
 labour, give him his hire, Deut. xxiv. 15; neither defraud 
 him wholly, nor pinch him in it. 
 
 2. And now for the substance of contracts, 
 
 there must be no corrupt measure ; 
 
 there must be no false weights ; 
 
 the matter sold or contracted for must b e good ; not 
 the refuse of the wheat, Amos viii. 6 ; nor wine 
 mixed with water, Isa. i. 22 ; but the ware must be 
 sound and good. 
 
 3. For the manner of uttering our wares, we must beware 
 we do not over-reach our neighbour, nor take any advantage 
 of his ignorance or oversight ; this is stellionatus, ' cozening.' 
 
 4. For the price, we must not think when we come to buying 
 and selling that we come to a spoil ; and therefore we must 
 avoid that fault which is set down, Prov. xx. 14, ' it is naught, 
 it is naught, saith the buyer,' and when we are gone, boast 
 of our pennyworths. 
 
 or without contract. 
 
 III. Now of thefts that are without contract, 
 
 1. In the family, is furtum domesticum, ' thievery in a man's 
 own house;' Tit. ii. 10, pickery in servants, beguiling their 
 masters ; to this we may add servnm fugitivum, ' a fugitive or 
 runagate servant,' because he detracteth himself out of his 
 master's possession, and defraudeth his master of his service ; 
 so also the wasters of their master's goods are herein com- 
 prehended, Luke xii. 45. 
 
 2. Without the family there is a double theft, 
 
 a. of things consecrated, and that is ' sacrilege ;' Lev. v. 15, 
 
256 
 
 Of the eighth commandment. 
 
 there is a law for it; Rom. ii. 22, he matcheth it with 
 idolatry, where he saith, " thou that ahhorrest idols, 
 committest thou sacrilege ?" which is, to convert to his 
 own use, or to divert a thing from the sacred use to a 
 profane ; 
 
 /3. of things profane, and they are public or private. 
 
 1) Public, when a thing is stolen that is the king's, being 
 a public person ; or the common -wealth's, called peculatus, 
 thievery to the state : and the thieves are called balnearii 
 fares, ' thieves at the baths/ because they were about baths 
 and such common places : such are they also that receive 
 common wages and convert it to their own use. 
 
 2) Private things are of two sorts, 
 
 1 . Personal, having life : personal theft is 
 
 a. of men, called plagium, ' men-stealing and the thieves, 
 plagiarii, ' men-stealers Exod. xxi. 16, punished with death 
 if he steal him and sell him ; 1 Tim. i. 10: to this may be 
 added Judas's sin, the betraying for money, Matt. xxvi. 15, 
 though it be not an outright selling of him : and it is also 
 
 of beasts, and then they are called abgregarii, ' stealers 
 of flocks or herds/ as the Sabeans and Chaldeans, Job i. 
 
 2. Real theft is of things not having life, as of money, 
 raiment, or other goods ; Exod. xxii., order is taken for these 
 thefts particularly. 
 
 Aggravation of the guilt. 
 
 Now all thefts are aggravated and made more grievous by 
 circumstances of the persons against whom they are com- 
 mitted ; as if they be done against the widow, fatherless, 
 strangers, or poor, Exod. xxii. 21 — 25 ; and Prov. xxiii. 10, 
 " enter not into the fields of the fatherless, for He that re- 
 deemeth them is mighty, and will defend their cause against 
 thee." 
 
 And here is condemned the inclosure of commons, for cum 
 prhnum occuparentur religione, 'when religion took place at 
 first/ there was always a consideration had that there should 
 always be poor people, and therefore to them was left a divi- 
 sion of lands in common to live upon, set out by marks ; 
 Deut. xix. 14, these marks must not be removed; and Deut. 
 
Of the eighth commandment. 
 
 257 
 
 xxvii. 17, the whole congregation curseth them that do it, PART 
 and Hos. v. 10, see the detestation of it, Job xxiv. 2. : — 
 
 Thus much of the unjust getting of a thing, and of the 
 theft therein committed ; which may be drawn to these two, 
 which Nazianzen calleth 
 
 eirifiokr), or manus injecta, ' rapine/ or ' violence and 
 
 e7ri/3ov\rj, ' a crafty way of compassing.' 
 
 Secondly, of right getting ; 
 
 Now the virtue opposite to this is, just getting; Prov. 
 xvi. 8, "a little with righteousness is better than great 
 possessions without equity;" and 1 Tim. vi. 5, not to "think 
 that gain is godliness," but that " godliness is great gain ;" 
 and to be able to say with Jacob in every thing they get, 
 when they are asked how they came by it, Gen. xxx. 33, 
 " my righteousness shall answer for me." 
 
 and of restitution. 
 
 But because the world is full of evil, and men have also 
 mentem malam, ' an evil mind ;' therefore if a man have over- 
 shot himself, there is a restitution appointed for the personal 
 thefts before spoken of, save only for men- stealing ; and so 
 also for all real thefts restitution is allowed, unless the 
 manner of the theft, as breaking a house in the night time 
 or such like, alter the case ; Num. v. 7 ; Job xx. 18 ; Neh. 
 v. 11 ; Luke xix. 8. 
 
 Yea, and not only in things gotten by stealth, but in 
 things gotten by lawful contract, there may be restitution 
 recpiired ; 
 
 1 , that which we call depositum, ' a thing committed to 
 one's trust,' Exod. xxii. 7, 10. 
 
 2, those things that come sub ratione inventi, 1 under the 
 nature of things found;' strays, or things lost, Exod. 
 xxiii. 4, Deut. xxii. 2 ; and so also, Lev. vi. 4. 
 
 3, things lent us for a time must be restored ; for as 
 Augustine saith, tametsi benignc dimittitur, tamen non 
 injuste repetitur, ' though it be parted with in courtesy, 
 yet it is not unjustly called for again,' Exod. xxii. 14. 
 
 s 
 
258 
 
 Of the eighth commandment. 
 
 part 4, things hired must also be restored, Exod. xxii. 15. 
 
 - — 5, things taken in pledge must be restored again to the 
 
 debtor, Ezek. xviii. 7; and if it be raiment, which 
 they cannot want, it must be restored before the sun 
 go down, Exod. xxii. 26. 
 Thus much of stealth in getting. 
 
 Of using ; 
 
 Now for the use of that we have gotten, 
 
 1, upon ourselves ; sufficiency for our own need ; 
 
 2, upon others; liberality to them that want. 
 These are the two uses of riches ; both set down, Prov. v. 
 
 15, 16, " drink the water of thine own cistern, and let thy 
 fountains flow forth ;" so first for our own use, and then for 
 the use of others. 
 
 first, upon ourselves. 
 
 Eirst, for sufficiency for our own need ; which is the first 
 use. 
 
 It hath two extremes ; 
 
 1. Niggardliness, or too much sparing. For as a man 
 may inferre ccedem sibi, or be unclean in himself, as we shewed 
 in the former commandment ; so by too much sparing or 
 niggardliness, a man may commit furtum in se, 'theft to- 
 wards himself.' And so Eccl. iv. 8, there is a covetous man 
 alone by himself, that gathereth riches, and never saith, 
 guare defraudo animam meam, ( why do I defraud my own 
 self?' so too much niggardliness is a defrauding or theft 
 against a man's self; and not only against himself, but 
 against others also, as Ambrose upon James v. 3, saith, 
 esurientium est cibus qui apud te mncescit, et sitientium est 
 potus qui apud te acescit, ' it is the bread of the hungry which 
 mouldeth in thy cupboard, and the drink of the thirsty which 
 soureth in thy barrel.' 
 
 And if their sparing be that they may say, as Luke xii. 19, 
 "eat, drink, take thy pastime," God will disappoint them, 
 ver. 20, and suddenly take away their soul; if they spare 
 that they may be kept when they are sick, they shall 
 spend their money upon physicians, as the woman with the 
 
Of the eighth commandment. 259 
 
 bloody issue did, and be never tbe better ; if it be to leave part 
 enough to their children, Job xx. 10, tbeir children shall be — — — 
 be ggars, and for the most part a prodigal son is the heir of 
 ; a niggardly father. 
 
 2. Prodigality, or too much wasting, is the second extreme 
 in the first use of those things we have gotten ; it was the 
 fault of the prodigal son, Luke xv. 13, he "wasted his goods 
 with riotous living." And this riotous waster also is a thief 
 to himself, for with being profuse and lavish, i(f> a /xr) Bet, 
 ' when he needeth not so to do/ he stealeth from himself a 
 Set, 'the things which he may need;' because he wasteth 
 superfluously, he wanteth things necessary. 
 
 Object. And howbeit it be true, that they say, that what- 
 soever they spend, 
 
 1, they do it of their own, and 
 
 2, they have enough, and are able to maintain it ; 
 Ansiv. Yet for all that, it ought not so to be ; 
 
 1, though they be rich, they must not fare delicately every 
 day, Luke xvi. 19; and 
 
 2, for having enough, the heathen man could say, If you 
 should allow your cook store of salt, and he should put too 
 much in the pot, and when you found fault with him should 
 answer you, he had enough, it were a foolish answer, and 
 you would not like it at his hands ; no more will God like 
 this action, or think well of this answer at your hands. 
 
 This prodigal or wasteful spending is, 
 
 1. when they do it irapa icaipbv, ' unseasonably,' daily, 
 
 oftencr than needeth ; or else, 
 
 2. when they do it in too great a measure, and that is, 
 
 a. either above their ability, more than they can maintain, 
 /S. or above their estate and calling. 
 
 1) For keeping within compass of their ability, Luke xiv. 
 29, he that layeth a foundation and is not able to perform it, 
 they that behold it will mock him. 
 
 2) For their calling, 1 Sam. xxv. 36, though Nabal be 
 rich, yet he must not make a feast like a king ; and much 
 less may mean men exceed. 
 
 s 2 
 
260 
 
 Of the eighth commandment. 
 
 part And he that offendeth herein, his table will be a snare 
 — unto him ; 
 
 to his soul, by offending God in misspending his creatures ; 
 
 to his body, by breeding diseases ; and 
 
 to his goods, by wasting and consuming his estate ; 
 
 and so every way a snare to catch him, Ps. lxix. 22. 
 
 secondly, upon others. 
 
 To come to the second use, liberality to them that want. 
 We must let our fountains run abroad, something must be 
 given to the poor; Acts xx. 35, "it is a more blessed thing 
 to give than to receive;" those that are rich themselves 
 must be also rich in liberality, 2 Cor. ix. 11; " rich in good 
 works," 1 Tim. vi. 18. 
 
 For this matter therefore we must enquire, 
 how we have our riches given us ; 
 what we are to think of the poor. 
 
 How we have our riches given us. 
 
 I. How God committeth riches to men we shall see, Deut. 
 xxvi. 5 ; every man must do God homage for the riches that 
 He hath given him. We see there every man cometh with his 
 basket, and bringeth his rent or offering, and the priest set- 
 teth down his basket before the Lord ; and then the party, 
 
 a. first, acknowledgeth that there is nothing in him or his 
 progenitors, that God should deal so liberally with him or with 
 them, and therefore he is come to do Him homage ; 
 
 /3. secondly, I have brought this out of my substance, and 
 have given it 
 
 ad usus ecclesiaslicos, 'to ecclesiastical uses/ the use of 
 
 God's priests, to the levite ; and 
 ad usus civiles, ' for a civil use/ to the strangers, father- 
 less, and widow ; and 
 y. thirdly, I have not done this of mine own accord, but 
 by necessity of duty ; I have done it ' according to thy com- 
 mandment.' 
 
 So all rich men must confess, 
 
 a. That which I have, I have it of the free gift and mercy 
 of God ; 
 
Of the eighth commandment. 
 
 261 
 
 /3. I have it not for myself only, but there is a rent to be tart 
 
 paid, both to the church, and to the poor brethren ; IV ' 
 
 y. I may not detain this rent, but I am tied unto it of duty 
 by God's command. 
 
 What we are to think of the poor. 
 
 II. "What we are to think of the poor, we shall see, Ps. 
 xli. 1; we must judge wisely of the poor, and not, as our 
 common fancy is, that they concern us not. 
 
 Deut. xv. 11, God hath said, "there shall be ever some poor 
 in the land," and therefore hath given commandment that 
 we open our hands to the needy and to the poor. 
 
 And they are called in that place, 'thy' poor, and 'thy* 
 needy ; so there are some poor that are made nostri, ' our 
 own;' we may not shake them off, but are bound unto them; 
 and therefore ver. 7, " thou shalt not have a hard heart, nor 
 a close hand to them," nor ver. 9, " it shall not grieve thee 
 to look upon them." 
 
 And thus we see what we ought not do to the poor; and if 
 we do thus, and the poor cry unto the Lord against us, it will 
 be sin unto us, and the reward of sin we know is death. 
 
 Now what must we do to the poor? surely, ver. 8, "lend 
 him sufficient for his need ;" and if lending will do him no 
 good, " thou shalt give him," ver. 10. Our Saviour Christ 
 hath joined them both together, Matt. v. 42, " give to him 
 that asketh, and from him that would borrow of thee turn 
 not away." 
 
 There is in divinity a threefold necessity that we must 
 have a care to relieve, 
 
 1, necessitas naturce, * necessity of nature ;' every man is 
 bound to provide for himself, for the sustentation of nature, 
 both inwardly, meat and drink convenient ; and outwardly, 
 apparel and house-room ; 
 
 2, necessitas persona, 1 Tim. v. 8, ' necessity of a person' in 
 want ; those that are ours, we must provide for them, and 
 namely for them of our household, or else we are worse than 
 infidels; 
 
 3, necessitas status, or conditionis, ' necessity of a man's 
 
262 
 
 Of the eighth commandment. 
 
 PART state or condition/ that every man may have to live according 
 IV- to his estate and condition. We must not say, as Augustine 
 sheweth it to be the common manner of men to say, If a man 
 have three hundred pounds, he hath no more than will serve 
 him ; and if he have three thousand pounds, he hath no more 
 than will serve him. But our Saviour teacheth us, Luke xi. 
 41, TfKrjv ra ivovra Bote iXerjfioavvrjv, ' to give alms of such 
 things as we have/ and to purge our hearts inwardly, and all 
 things shall be clean unto us. 
 
 After the two first necessities are served, then give 
 alms of those things that are within ; for during those two 
 particular necessities, we are not bound to give ; except it be 
 for the common good of the church, 2 Cor. viii. 3, and in that 
 case even those that were in extreme poverty, yet to their 
 power, yea and beyond their power, they were liberal. 
 
 So that to conclude this point; we must think of the poor; 
 and thus know, that poor we must always have, and those 
 poor we must relieve, according to their necessities and our 
 abilities. 
 
 Giving to the poor is as the solving of seed. 
 
 And the rather to move us, let us know that our liberality 
 to the poor is as the sowing of seed, and our benevolence 
 that we give to the poor, it is indeed seed ; now 
 Gal. vi. 7, "that we sow, we shall reap;" and 
 Hos. x. 12, " sow righteousness, and reap mercy •" and 
 2 Cor. ix. 6, " sow sparingly, and reap sparingly ; sow 
 
 liberally, and reap liberally." 
 Seed we know, if a man love it so well that he keep it still 
 in his barn, worms will breed in it and consume it, and so he 
 shall amando perdere, ' lose it by loving it / and therefore a 
 man must so love his seed that he do projicere semen, ' cast 
 his seed/ and that is indeed amare semen, the true 'loving of 
 his seed/ 
 
 And so the temporal blessings of God being seed, there 
 must be a casting and a scattering of them; and this scatter- 
 ing is not a casting away of the seed, but as when a man 
 hath sown an acre of ground, and one ask whose this seed is, 
 we do not say it is the ground's, but his that sowed it; so 
 
Of the eighth commandment. 
 
 263 
 
 riches, wheresoever they ai'e bestowed, being seed, they are part 
 
 serentis non recipientis, 'the sower's, and not the receiver's.' — — 
 
 And therefore as the husbandman doth credere illud quod 
 non videty ' believe that which he seeth not/ and so casteth in 
 his corn, and believeth that albeit it rot, and showers and snow 
 fall upon it, yet at last an autumn and harvest will come, and 
 he shall reap an ear for a corn ; so if God enlighten our hearts, 
 and give us faith credendi id quod non videmus, ' to believe 
 that we see not/ the fruit of our faith in the end will be videre 
 quod credimus, ' to see that which we now believe / and we 
 shall see and feel, that the seed we sow is still serentis, it is 
 still our own, and will bring us a hundred fold increase in 
 the end. 
 
 Thus much of the things commanded and forbidden in this 
 commandment. 
 
 §. 2. In the heart. 
 
 Now this commandment, as the other, is also spiritual, and 
 therefore striketh not only at the outward actions, but at the 
 heart also ; for our Saviour telleth us, Matt. xv. 19, that out 
 of the heart come thefts, and therefore the fountain of them 
 must be dammed up. 
 
 For if a man come once to that, 1 Tim. vi. 9, that he " will 
 be rich /' why then, quod volumus valde volumus, ' what we 
 will, we eagerly will and desire/ insomuch as Prov. xxi. 26, 
 even the man that is " slothful," yet he " coveteth greedily 
 if he have a desire to be rich, he will needs be rich quickly ; 
 and then Prov. xxviii. 20, " he that maketh haste to be rich 
 shall not be innocent," but 1 Tim. vi. 9, "come to be drowned 
 in perdition and destruction /' and Prov. xx. 21, an heritage 
 hastily gotten cannot be blessed in the end, because this ex- 
 cessive desire of riches is no better than theft in the heart of 
 him that is infected with it. 
 
 How to avoid theft in the heart. 
 
 And therefore to avoid this theft of the heart, 
 1. We must place instead thereof a contented mind ; Heb. 
 xiii. 5, " content yourselves with that you have /' and "be not 
 careful what to eat, or what to drink, or what to put upon 
 you," Matt. vi. 25 ; that is to say, be not so careful as to dis- 
 
264 
 
 Of the eighth commandment. 
 
 PART trust God's providence, but 1 Pet. v. 7, "cast all your care 
 — — — upon the Lord, and He will care for you :" and if thou be in 
 want, " cast thy burden upon the Lord, and He will nourish 
 thee," Ps. lv. 22 ; yea, " the lions shall lack and suffer hun- 
 ger, but they that seek tbe Lord shall want nothing that is 
 good," Ps. xxxiv. 10. And let this be thy resolution ; if 
 God will have me to be rich, He will so bless me in my law- 
 ful endeavours that I shall be enriched thereby ; if not, say 
 as David said in the case of a kingdom, 2 Sam. xv. 26, "here 
 I am, let Him do with me as it pleaseth Him and with 
 St. Paul, Phil. iv. 11, 12, learn to abound and to want, and in 
 all things to be contented in what estate soever thou art. 
 
 2. Another thing is, that as we must be content with our 
 estate, so we must have a care to set down and reckon what 
 we are able to reach unto with that estate we have ; and to 
 look that condus be fortior promo, and promus debilior condo, 
 c our receiver and bursar be above our market man/ and 'the 
 market man beneath our cash-keeper our comings in must 
 be more than our layings out : or else if condus, ' our receiver 
 and cash-keeper/ be the weaker, it will go out the faster, and 
 so a man shall not sufficere rebus suis, ' have sufficient for his 
 occasion/ nor res ejus sufficere ei, ' his wealth be sufficient for 
 himself / and then his heart will be set on work to make 
 justice pay for it ; rather to use unlawful and unjust means, 
 than not continue as he hath begun. 
 
 So these are the two means to avoid the theft of the heart : 
 to be contented with that we have ; and 
 not tospend above our measure ; 
 and the heart being thus rectified, it is to be hoped that we 
 shall avoid the outward thefts before mentioned, which pro- 
 ceed from the heart, as from the root. 
 Thus much of the eighth commandment. 
 
 THE NINTH COMMANDMENT. 
 
 The exposition of this commandment is, 
 Lev. xix. 11, " thou shalt not lie to thy brother;" and 
 ver. 1 6, " thou shalt carry no tales /' and 
 
Of the ninth commandment. 
 
 265 
 
 Zech. viii. 16, 17, " speak every man the truth to his neigh- part 
 bour, and love no false oath and : — 
 
 Eph. iv. 25, " cast off lying, and speak every man truth to his 
 neighbour," and 
 ver. 15, "let us follow the truth in love." 
 
 Words of this commandment. 
 
 The words of the commandment in hebrew are thus, non 
 respondebis testimonium falsum super vicinum tuum, ' thou 
 shalt not answer a false witness upon thy neighbour/ or 
 ' touching thy neighbour.' 
 
 1. The word ' answering' there used must be understood 
 according to the hebrew phrase; as the evangelists often 
 use to begin thus, " and He answered and said," where no 
 man speaketh to Him or demandeth any thing of Him : so 
 that by the word of ' answering/ being so understood, it is 
 meant that we should not only speak the truth when we are 
 demanded, but even when we speak of ourselves without any 
 demand of any other, we should speak truly. 
 
 2. For the next word, f witness / it is of four sorts, 
 
 a. The great and chief Witness, even God himself; Job 
 xvi. 19, " behold, my witness is in heaven ;" and 1 John v. 7, 
 " there are Three which bear record in heaven, the Father, 
 the Word, and the Holy Ghost :" these are they that bear 
 witness unto all truth. And therefore howsoever wicked men 
 may have the applause and commendation of other men, yet 
 that indeed is the true praise which is not of men but of God, 
 Rom. ii. 29 ; and therefore we must not stand so much upon 
 the opinion that men have of us, but we must say every one 
 of us, as Paul doth, 1 Cor. iv. 4, " He that judgeth me is the 
 Lord." 
 
 /3. After this great witness, in the second place is the wit- 
 ness that St. Paul speaketh of, Rom. ii. 15, " their conscience 
 bearing witness :" which though it be a thousand witnesses, 
 yet God is greater than our consciences, 1 John iii. 20 ; and 
 though we know nothing by ourselves, yet are we not thereby 
 justified, 1 Cor. iv. 4, for when we come to have the matter 
 
266 
 
 Of the ninth commandment. 
 
 part right up coram magno teste, ' before the great Witness/ we 
 : — may be found to be wrong. 
 
 7. Because God will not speak from heaven, and men's 
 consciences may be seared so as they will deny the truth, 
 therefore the third witness is that of one man to another ; 
 Josh. xxiv. 22, " ye are witnesses that you have chosen the 
 Lord to serve Him, and they said, "We are witnesses and of 
 this kind of witness is this commandment, and the end of it 
 is to establish the truth by witnesses, " by the mouth of two 
 or three witnesses every matter must be confirmed," Matt, 
 xviii. 16. 
 
 8. There is also a witness of dumb creatures, as of a stone, 
 Josh. xxiv. 27 ; and Abac. ii. 11, " the stone of the wall shall 
 cry out, and the beam out of the timber shall make answer, 
 and testify against them and James v. 3, " the rust of your 
 gold and silver shall be a witness against you and this to 
 shew that man is unfaithful in his testimonies, in that there 
 must be a refuge to other creatures to witness against him. 
 
 3. Now for the third word, 'false / it signifieth in the origi- 
 nal three things : 
 
 falsum, to speak ' that which is not so aliter quam res se 
 habet ; sermo non adaquatus rebus ; when our words and 
 the matter do not agree ; 
 
 mendacium, 'a lie;' whereof the common derivation is that 
 mentiri is contra mentem ire, 'to speak one thing and 
 think another;' 
 
 vanitas, 1 vanity / because the speech of man was ordained 
 for two necessary uses, namely, the building up of faith 
 in respect of God, and charity in respect of our 
 brethren, what speech soever hath not one of these 
 ends, it is signum mendax, 'a lying sign/ because it 
 hath no signatum, ' thing indeed signified / and there- 
 fore all vain and frivolous idle talk is here forbidden. 
 
 4. Quest. But seeing it is said " thou shalt not bear false 
 witness ' against' thy neighbour," what say you to officiosum 
 mendacium, when we may by a lie help him, and save either 
 his life or goods ? 
 
 Answ. It is altogether unlawful : and indeed the words of 
 
Of the ninth commandment. 
 
 267 
 
 the commandment will not bear it : for the word is "ttTQ> bereg- PART 
 
 neka, which is best translated, super proximum tuum, which — 
 
 may be either 'for' him, or 'against' him; so the law is, 
 that in any matter concerning thy neighbour thou shalt not 
 speak an untruth, whether it be for him, or against him ; the 
 word in the text will bear both, and may be rendered either 
 'for' or 'against,' and therefore is best interpreted in as 
 broad a signification as may be. 
 
 Place and purpose of this commandment. 
 
 For the coherence with the former commandments, it is 
 thus : 
 
 When God had established authority in the fifth command- 
 ment, He took order for promiscual duties in the three next, 
 the sixth, seventh, and eighth commandments ; and then if it 
 fell out that those three commandments could not keep all 
 well, but that there were some breach of them or of some of 
 them, then they must come ad judices, 'to the judges/ 
 Exod. xxii. 8 ; and before these judges there must be proofs ; 
 and those proofs must be by witnesses, which this command- 
 ment taketh order for, that they may witness truly. And so 
 for the rectifying of whatsoever is done amiss against the 
 other three, this commandment was instituted and ordained. 
 
 The scope and purpose of God the law-giver in this com- 
 mandment is, that God, as He is truth itself, so He would 
 have the truth preferred among men ; which truth, as 
 John xviii. 37, Christ saith of Himself, so we may all say, 
 we are born and came into the world to this purpose, to 
 bear witness to the truth. 
 
 First, of what leads to the offence. 
 
 1) The evil inclination; 
 
 For the offence itself, it cometh from the heart, Matt. xv. 19: 
 false testimonies and slanders proceed from the heart, and 
 from an inclination of nature that we all have, grassari ad 
 famam, ' violently to surprise another man's good name and 
 therefore we think if we can keep down the credit and 
 
268 
 
 Of the ninth commandment. 
 
 I 
 
 part estimation of another, we ourselves shall be the better 
 — — — thought of; and so, either from an aspiring desire of our 
 own good, or an envious and malicious mind to our neigh- 
 bour's hurt, or from some such like corrupt inclination, we 
 are moved to this sin. 
 
 2) The festering of the same. 
 
 And the suppuratio, the ' festering' or ' rankling' of it is, 
 
 a. When we begin to imagine some device against our 
 neighbour, and to say, " come, let us smite him with the 
 tongue," as they did to Jeremy, Jer. xviii. 18 ; when we 
 come to those evil surmises, 1 Tim. vi. 4; and from surmises 
 and suspicions, to judging of our neighbours, Jam. iv. 12 ; 
 yea and to condemning, Rom. xiv. 4; (whereas our judg- 
 ments and conclusions should not be so hasty, but should be 
 made according to signs prtecedentia et consequentia, ' pi'ece- 
 dent and consequent/ and not suddenly, as they dealt with 
 Paul, Acts xxviii. 4, no sooner a viper on his hand, but pre- 
 sently they said he was a murderer ;) 
 
 /8. And not only surmise, and judge, and condemn, but 
 (whereas God's will is that ubi malum contingit, ibi moriatur, 
 'where sin befel, there let it die if it be private, let it have 
 private admonition, and there die, and go no further,) Prov. 
 xi. 13, " he that is a slanderer discovereth secrets." Joseph 
 was of another mind, and was very careful therein, Matt, 
 i. 19; because Mary's being with child was secret, and the 
 fact might have been done by one that had a precontract, in 
 simplici actu fornicationis, ' in the simple act of fornication,' 
 he would not make her a public example. 
 
 y. And if it be a fault to report secret faults, though they 
 be true, then much more do they offend against this com- 
 mandment, that report more than is true; as 2 Sam. xiii. 30, 
 false tidings were brought to David that Absalom had slain 
 all the king's sons. 
 
 8. They also offend who mis-interpret men's actions, as 
 Christ's eating, and John baptist's abstinence, Matt. xi. 18. 
 
 e. So do they also who will not suspend their judgment 
 concerning what a man may be hereafter, for a wicked man 
 by God's grace may in time see his folly, 2 Tim. ii. 25. 
 
Of the ninth commandment. 
 
 269 
 
 PART 
 IV 
 
 3) The prepared ground. — 
 
 Come we now as in the former to subactum solum, ' the fit 
 soil/ We are made a fit mould for this sin by that which 
 we call pruritus aurium, ' itching ears if there were no will- 
 ing hearers of lies, there would not be so many tellers, Ps. 
 xv. 3 : we must not only not slander our neighbour, but not 
 receive an evil and false report against him ; as Augustine 
 saith well, discet non libenter dicere, cum didicit non libenter 
 audire, ' a man will learn not willingly to speak, when he has 
 learned not willingly to hear.' 
 
 4) The watering thereof. 
 
 The next point is irrigatio concupiscentia, 'the watering 
 and cherishing of this sin.' This is that which St. Peter calls 
 aWoTpioeiriaKoiretv, 1 Pet. iv. 15, ( to take care of another 
 man's diocese,' to be a curious searcher of other men's doings ; 
 such people go about from house to house, and are prattlers, 
 and busy bodies, 1 Tim. v. 13; they are of the mind of 
 Ahimaaz, 2 Sam. xviii. 19, when Absalom was slain, he sued 
 to be the tidings-carrier to the king; every body is ready to 
 be the reporter of an ill matter. It was the fault of the 
 Athenians, Acts xvii. 21, they " gave themselves to nothing 
 else but either to tell or to hear some news." So now a days, 
 we are all of Peter's mind, John xxi. 21, ' what shall John 
 do ?' what shall this man do, and what shall that man do ? 
 But we must remember Christ's answer, " what is that to 
 thee ? follow thou Me :" Peter must not meddle in John's 
 diocese, nor one of us in another man's business, but every 
 man meddle with his own matters, 1 Thes. iv. 11 ; and if we 
 look well to our own, we shall have no leisure to deal with 
 other men's. 
 
 Secondly, of the offence itself. 
 
 Now we come to the outward actions. The actual sin 
 against this commandment it is in words especially ; and 
 those either vain and idle, or principally false and untrue ; 
 either disagreeing from the truth and essence of the things 
 we speak of, or from our mind and meaning. 
 
270 
 
 Of the ninth commandment. 
 
 PART And these false speeches either concern ourselves, or our 
 
 '■ — brethren ; for if it be hurtful to ourselves or our neighbours, 
 
 it is condemned, because it is against charity ; but if it do no 
 hurt, yet if it be false, it is evil, because it is against the truth 
 of God. — And therefore here is condemned falsehood in doc- 
 trine, though not as in the third commandment, as it touch- 
 eth God's glory, but in this commandment as it hurteth 
 our brethren. 
 
 Of lies in general. 
 
 Now for false speaking between man and man, and not in 
 matter of doctrine ; we may divide it into 
 
 I. Lies in general ; and for them, 
 
 seeing, John viii. 44, the devil was a liar from the beginning, 
 and is the father of lies, and they that speak lies are his 
 children, and seeing it is the property of the wicked to 
 speak lies, Ps. lviii. 3, 
 
 and not a light matter, but a fault that bringeth destruc- 
 tion, Ps. v. 6, " the Lord will destroy them that speak 
 lies and Rev. xxii. 15, out of heaven, in the place of 
 torments, shall be " those that love and make lies •" 
 
 therefore whatsoever it be that is false, is condemned, and 
 not to be uttered, whether it do concern ourselves or 
 others. 
 
 Of false witness in judgment ; 
 
 II. False witness ; and that is in judgment, or out of 
 judgment. 
 
 For false witness in judgment, Solomon hath a good com- 
 parison, Prov. xxv. 18, "a man that beareth false witness 
 against his neighbour, is like a hammer, and a sword, and a 
 sharp arrow and how is this ? Bernard answereth it, that 
 there are three parties smitten with one and the self-same 
 tongue ; namely, the judge, the party that hired him, and he 
 against whom he cometh ; 
 judici est malleus, ' to the judge he is a hammer/ that is 
 to say, he doth astonish the judge, as if he had a blow 
 given on the head, that he knoweth not how to deter- 
 mine or judge the matter ; 
 
Of the ninth commandment. 
 
 271 
 
 to him that hired him, he is a sword, to fight for him PART 
 
 . . IV 
 and his cause ; but withal a sword to kill his soul, ' — 
 
 because he is his instrument against the truth ; 
 
 to him against whom he witnesseth, he is an arrow, and 
 
 the wound that he maketh sticketh in him, either in his 
 
 goods, or life, or good name. 
 
 which may be in six different persons ; 
 
 Neither is this false-witness-bearing to be referred to the 
 witness alone, but to all the parties that have to do in 
 judgment ; 
 
 The accuser may be a false witness by his untrue ac- 
 cusation ; 
 
 the defendant, by his untrue defence ; 
 the judge, by the wrong determination ; 
 the notary or registrar, by entering the sentence amiss ; 
 and the advocate by informing amiss ; 
 for every one of these is an actor in judgment. 
 
 in the judge ; 
 
 Of every one of these particularly. 
 1. The judge : it is most perilous on his side; for Deut. 
 i. 17, the judgment is God's; and therefore what judge 
 soever giveth a wrong sentence, facit Deum mendacem, he 
 'maketh God to speak a lie/ and doth what he can to change 
 God the author of truth into the devil the father of lies. — 
 And seeing the apostle hath said it, 1 Cor. vi. 7, that it is a 
 fault for one man to go to law with another ; meaning, that 
 they are to blame that begin suits and quarrels, because 
 both parties cannot be true, being absolute contradictions, 
 and so by the means much untruth must needs be uttered in 
 the place of judgment, and that is derogatory to God, Josh, 
 vii. 19 ; therefore it were good there were a diminishing of 
 suits, as much as might be ; and that men might not go to 
 law for every trifle, but only hard and difficult matters might 
 be brought in to judgment, Exod. xviii. ; and that for dispatch 
 of matters there be more seats of judgment than one, as 
 helpers to the higher places, Exod. xviii. 22, to judge the 
 smaller causes. 
 
272 
 
 Of the. ninth commandment. 
 
 PART 
 
 — — — in the notary or registrar ; 
 
 2. The notary or registrar : he may also be a false wit- 
 ness, if he enter amiss, and so make false records. There 
 is a memory of such registrars, Ezra iv. 19; Artaxerxes' 
 notaries could find records that the Jews had been a rebellious 
 people, and went about the building of the temple without 
 Cyrus's decree ; but when Darius a good king came to bear 
 rule, he could find in a coffer that Cyrus had made such a 
 decree, and so that the other were false records. So in the 
 matter of judgment, not only those that decree wicked things 
 are condemned, but those also that write grievous things, 
 Esay x. 1 ; that is, when the record is more grievous than the 
 decree, if the notary or registrar go not directly to the 
 sentence, it is a false record : and quando justitia revertetur 
 ad judicium, Ps. xciv. 15, 'when Christ the true righteousness 
 shall come to judgment/ they shall answer for it. 
 
 in the plaintiff or accuser. 
 
 3. The plaintiff or accuser may be also a false witness, 
 and that three manner of ways ; 
 
 a. when he doth calumniari, ' falsely accuse' a man, as 
 Hainan did the Jews, Esther hi. 8, that they had laws diverse 
 from all other laws, and were not observers of the king's laws ; 
 
 /3. when he accuseth a man upon uncertainty, and matters 
 that he cannot prove, as the people dealt with Paul, Acts 
 xxv. 7; 
 
 y. when he doth prcevaricari, which is a metaphor taken 
 from vari, ' those that have their knees out of joint,' and the 
 convulsion is inward, so that both touch above and the feet 
 are far asunder, and so in old time when they wore long 
 garments a man might easily have been deceived, thinking 
 them to be as broad at the knees as at the feet: so they that 
 strive together, being friends privily, are called prcevaricatores ; 
 that make a mockery of the place of judgment ; such also are 
 they that betray the cause with weak proofs, or taking upon 
 them the defence of one part, take bribes and are corrupted 
 by the contrary. 
 
Of the ninth commandment. 
 
 273 
 
 P A K T 
 IV. 
 
 in the defendant. — 
 
 4. The defendant may also be a false witness, and that in 
 these three cases ; 
 
 a. If being demanded according to form of law, he do 
 versare se ad agitandas actiones aut ad cogitandas eoccusationes, 
 ' betake himself to plead he hath done well, or to devise 
 excuses as Adam did, Gen. iii. ; he put it off to the woman. 
 Job did otherwise, Job xxxi. 33, " if I made a fault, I con- 
 fessed it." 
 
 But we are not bound to accuse ourselves, unless it be 
 before the seat of judgment where a lawful course is taken; 
 as John xviii. 20, Christ saith, "if any can accuse Me, let 
 him come forth ;" and so to Pilate, John xix. 9, because they 
 did not proceed expublicd infamid nec ex semiplend probutione, 
 ' from a public fame nor upon an half proof,' but only ques- 
 tioned with Him to see if he would accuse Himself, He gave 
 no answer at all. 
 
 Or if it be a truth, and stand upon two points or more, we 
 may answer one part and not the other; and so as Paul did, 
 Acts xxiii. 6, occultare partem veritatis, ' conceal part of the 
 truth the council being divided, some sadducees, some 
 pharisees, the sadducees holding that there was no resurrec- 
 tion nor angels, and the pharisees confessing both, he said he 
 was a pharisee, and was judged and accused of the hope and 
 resurrection of the dead ; though indeed it was not for that 
 alone. So if a man have divers ways to defend himself, he 
 may choose which he liketh best. 
 
 /8. Though for a remedy for those that are oppressed, 
 appeals be allowed, yet if the defendant in an evil cause will 
 delay more than needeth, he is a false witness. 
 
 7. When sentence is given, if he do not submit unto it, he 
 is also a false witness, and resisteth the ordinance of God, 
 and so God himself, Rom. xiii. 2. 
 
 in the advocate or lawyer ; 
 
 5. The advocate or lawyer may be also a false witness, and 
 that in these three respects ; 
 
 T 
 
274 Of the ninth commandment. 
 
 a. If he take evil causes in hand, knowing them to be 
 evil; 
 
 1) Exod. xxiii. 2, we must not agree in a controversy to 
 overthrow the truth, 
 
 2) and then not put to our hand, nor help him in his 
 plea; 2 Chron. xix. 2, Jehu saith to Jehoshaphat, "wilt 
 thou help the wicked, and love them that hate God ?" 
 and Rom. i. 32, they are not only condemned that 
 "do wicked things themselves," but those also that 
 " favour those that do them." 
 
 /3. If he take too many causes in hand, more than he 
 is able to look well unto ; for though they be good causes, 
 yet he must take no more upon him than he is able to per- 
 form. 
 
 7. If he do in any cause take a bribe or a gift out of 
 the bosom, that is, secretly, to wrest the ways of judgment, 
 Prov. xvii. 23, or by wrong means seek to bolster out any 
 matter. 
 
 in the ivitness. 
 
 6. The witness himself, of whom we spoke in the beginning, 
 may be a false witness, if he do fail in any of these three ; 
 
 a. Being lawfully demanded by a magistrate to speak his 
 knowledge, if it be not in matters beside the question, he is 
 bound to tell what he hath seen and heard, Lev. v. 1. 
 
 /3. Though it be not by the magistrate demanded, yet if it 
 be for the delivery of the innocent, he must witness his 
 knowledge, Prov. xxiv. 11. But if the magistrate require it 
 not, or if it be beside the question, he need not answer, unless 
 in case of deliverance. 
 
 7. When he doth swear or testify in any matter, he must 
 speak truly ; not according to the greek proverb, da mihi 
 mutuum jusjurandum, 'lend me an oath/ do it for me now, 
 and I will do as much for thee another time. But Solomon 
 telleth us, Prov. xi. 21, " though the wicked join hand in 
 hand," and so happily escape the hands of men, " yet they 
 shall not go unpunished" at God's hands. 
 
 Thus much for false witness in judgment. 
 
Of the ninth commandment. 
 
 275 
 
 P A R T 
 IV. 
 
 Of false witness out of judgment ; 
 
 Now for that kind of false witness, which is out of judg- 
 ment. 
 
 Though a man be from the judgment seat, yet he must 
 not say, Ps. xii. 4, ego sum dominus lingua;, ' my tongue is my 
 own/ for nemo est dominus sui nisi ad licita, ' no man is lord 
 over himself/ neither ought to dispose of himself, ' but to 
 lawful actions.' 
 
 which may be in four ways. 
 
 There are four ways wherein a man's tongue may offend 
 
 out of judgment, 
 and four ways may we be hurt by the tongue, 
 according to the four good things that a man hath ; — 
 
 1, favour and credit, against which they commonly oppose 
 contumelia, ' disgrace/ when a man is present ; 
 
 2, good report, name and fame, against which is opposed 
 obtrectatio, 'the depraving of a man behind his back:' 
 Plato calleth such a depraver, mus nominis, ' a mouse 
 gnawing at a man's good name / but Paul, 2 Tim. iii. 3, 
 calleth him diabolus, ' a devil ;' 
 
 3, friends and well willers ; against this do offend those 
 susurrones, ' tale carriers/ of whom Prov. xvi. 28, " he 
 soweth dissension among princes," he is able to set whole 
 realms together by the ears ; 
 
 4, a man's estate and condition ; against this is opposed 
 subsannatio, ' scoffing and flouting;' 2 Sam. xvi. 5, 
 Shimei's sin. 
 
 Other ways of offending against this commandment. 
 
 And not only in words may we offend against this com- 
 mandment, but by writings also ; if we write that which is 
 untrue, as Neh. vi. 6, Sanballat sent a letter to Nehemiah, as 
 full of untruths as it could hold. 
 
 And not untruths only are forbidden, but because, 1 Cor. 
 
 t 2 
 
276 
 
 Of the ninth commandment. 
 
 xiii. 6, " love deligliteth in the truth/' aud Eph. iv. 15, " the 
 truth must be followed in love we may offend therefore even 
 in reporting a truth, if our truth have not love joined with it ; 
 as 1 Sam. xxii. 9, Doeg told the truth to Saul, that " David 
 went to Nob to Ahimelech, and he asked counsel of the Lord 
 for him, and gave him victuals and the sword of Goliah yet 
 though all this Avere true, David, Ps. lii. 2, saith, " his tongue 
 was like a sharp razor that cutteth deceitfully." 
 
 Against this commandment also offend all they that speak 
 fair and mean mischievously; all false brethren, that have 
 their lips swim with butter and oil, and in their hearts carry 
 a sword to stab a man. Matt. xxii. 16, the disciples of the 
 pharisees and the herodians come unto Christ to entangle 
 Him, and they begin smoothly, " Master," say they, there is 
 the butter, saith Chrysostom ; " we know that thou teachest 
 truly," there is the oil ; but the sword follows, " shall we pay 
 tribute to Csesar or no V If he answer ' yea,' all the people 
 will hate Him ; if he say ' no,' off goes His head for treason 
 against Caesar. 
 
 The commandment bids us rebuke where need is. 
 
 Another thing in this commandment is, that as we must not 
 slander our neighbours and report worse of them than they 
 deserve, so on the other side if they do ill, we must adhibere 
 fraternam correptionem, we must ' brotherly rebuke them/ 
 and not suffer them to sin, if it lie in us to hinder it. 
 
 1 Thess. v. 14, " admonish them that are unruly if it be 
 an ordinary fault not aggravated by circumstances, it must 
 be with the spirit of meekness, Gal. vi. 1 ; if otherwise, it 
 must be roundly and sharply, Tit. i. 13 : if it be an open 
 fault, they must be rebuked openly, 1 Tim. v. 20; if secret, 
 Matt, xviii. 15, secretly and privately in the ear; unless it 
 tend to another man's hurt, and then it must be declared to 
 him, as Acts xxiii. 16, Paul's sister's son told him when there 
 was wait laid for him. 
 
 And so as Augustine saith well, there is, 
 
 Veritas dulcis quce fovet, ' a pleasing truth which encourag- 
 
Of the ninth commandment. 
 
 277 
 
 eth;' when we are doing well, we must be com- PART 
 
 mended; : — 
 
 Veritas amara qua curat, ' a bitter truth which cureth / 
 when we do ill we must be rebuked, and this is the way 
 to bring us to repentance and so to amendment, 2 Cor. 
 vii. 8, 9. 
 
 Of the vice opposed to this, viz. flattery. 
 
 The vice opposed to this virtue of rebuking, is flattery, a 
 common vice among us, because rebukes are odious, Amos 
 v. 10. Albeit indeed vulnera diligentis, 1 the wounds given 
 by a friend,' are better than oscula blandientis, ' the kisses of 
 a flatterer f as in physic amarum sanum, ' a bitter pill which 
 cures/ is better than perniciosum dulce, ' a sweet potion which 
 is poisonous •' yet such is our nature, that because we are led 
 by (friXavTia, ' self-love/ we love ourselves, and think well of 
 ourselves, therefore he that will speak well of us and think 
 well of that we do, him we love ; and so on the contrary if 
 he mislike us or our actions and speak against any thing we 
 do, presently we hate him ; and this maketh flattery so com- 
 mon a vice now-a-days, because as rebukes are odious, so 
 flattery. giveth content. Of this mind were they, Esay xxx. 10, 
 that said unto the seers, " prophesy unto us no true things, 
 but speak flattering things unto us." 
 
 This vice of flattery is of two sorts. 
 
 1. In uncertain things, to commend a man before we know 
 whether he be worthy of it or no. This may be called the 
 hasty commendation, at the first beginning and at first sight 
 to commend a man so highly, that we make the party think 
 he hath done enough and hath answered all expectation ; 
 whereas perhaps the greatest matter is still behind, as 1 Kings 
 xx. 11, it is not the putting on of harness, but the putting of 
 it oft', that is worthy of commendation ; not the beginning, 
 but the end of the race is worthy praise. Such were they of 
 whom we read in Herodotus, which answered Cambyses, that 
 indeed they found it unlawful which he would have done 
 (incestuous marriage), but against that they found that a king 
 might do what he would. 
 
278 
 
 Of the ninth commandment. 
 
 2. In certain things, and them either good, or evil. 
 
 a. To commend a man for an evil thing is plainly con- 
 demned ; laudatur male qui laudatur ob malum aut de malo, 
 ' he is not well praised who is commended for or concerning 
 any evil / to say to the wicked, " thou art righteous," Prov. 
 xxiv. 24 ; to call darkness light, and to speak good of evil, 
 Esay v. 20. They may well be called ccementarii diaboli, ' the 
 devil's daubers/ Ezek. xiii. 10; and his upholsters too, for 
 they sew pillows under men's elbows, ver. 18 ; where the 
 prophet importeth thus much, that the wicked are asleep in 
 sin, and he would have them sleep with as much disease and 
 unrest as might be, without any pillows, or such matters of 
 ease. 
 
 /S. In good things a man may be too much commended : 
 to praise him above measure for a good action, is no better 
 than flattery, 2 Cor. xii. 6 ; it makes men think above that 
 they see or hear. To praise with a loud voice is reproved, 
 Prov. xxvii. 14; and David, Ps. xii. 3, prayeth to God to 
 " cut off all flattering lips." 
 
 Of committing these same faults against ourselves. 
 
 And this vice of flattery may not only be used to others, 
 but may also reflect upon ourselves, 
 
 when we suppress the truth in our consciences, Rom. i. 18 ; 
 when we glory and boast of ourselves, 2 Cor. xii. 1 ; whereas 
 
 we should f let another man's mouth praise us, and not 
 
 our own lips/ Prov. xxvii. 2. 
 
 And as we must not flatter ourselves, in speaking better of 
 ourselves than there is cause ; so again on the other side we 
 must not take upon us a fault that we have not done; as 
 where 1 Sam. xxxi. 4, Saul killeth himself, 2 Sam. i. 10, one 
 cometh and saith he killed Saul, in hope of reward at David's 
 hands ; but he was deceived, for David caused him to be 
 slain for killing the Lord's anointed by his own confession. 
 
 Neither must we deny any thing of ourselves that is true, 
 whether it be good or evil. 
 
Of the ninth commandment. 
 
 279 
 
 a. If it be good, some think it modesty and humility to PART 
 deny that they can do so well as they can ; but as J erome — — — 
 saith, mendax humilitas incauta humilitas, ' humility telling a 
 lie is an unadvised humility / and saith he, non ita caveatur 
 arrogantia ut caveatur aut evitetur Veritas, 1 let no man so 
 shun arrogancy that withal he shun and let go truth.' 
 
 /3. If it be evil that we are charged withal, though we need 
 not voluntarily tell our faults, yet beiug asked, we must not 
 deny a truth; as Sarah offended in denying she laughed, 
 when indeed she did laugh, Gen. xviii. 15. 
 
 And so to conclude, we must 
 
 neither affirm any untruth, ( of ourselves, 
 nor deny any truth, \ nor of any other. 
 
 Question concerning a harmless lie. 
 
 There is question concerning mendacium innocuum, ' an 
 harmless lie/ of which cometh no loss, as they say. 
 
 But saith Augustine, those that say so are not innocui, 
 * harmless/ for though they account no loss but of goods, 
 name, or life, &c. yet there is an error, for there is a loss 
 beyond all these, the loss of the truth. This is in three things ; 
 
 1 . contra quam se res habet, when the speech is ' contrary 
 to the things spoken of/ though he be persuaded of it in his 
 mind ; Augustine, hie temeritatis non mendacii accusandus est, 
 here ' the speaker is to be blamed for rashness and not for 
 lying / such are they, that have not learned their tongue to 
 say nescio, ' 1 know not/ but speak things which they know 
 not; 
 
 2. contra quam se animus habet, ' what the mind knoweth 
 to be false / the midwives' lie, Exod. i. 19 ; Michal for David, 
 1 Sam. xix. 14; the woman of Bahurim, 2 Sam. xvii. 20; 
 
 3. jocosum mendacium, 'the jester's lie/ Hos. vii. 3, to 
 make the king merry ; Gal. i. 10, please none out of truth. 
 
 Object. If a man be sick, and I know that his son is dead, 
 and if I tell him it will kill him, what shall I then answer if 
 he ask ? 
 
280 
 
 Of the ninth commandment. 
 
 PART Answ. Augustine answereth as Paul doth, nihil contra veri- 
 IY - tatem possumus, ' we can do nothing against the truth/ 2 Cor. 
 xiii. 8 ; perdes omnes qui loquuntur mendacia, ' Thou wilt con- 
 found all them who tell lies/ Ps. v. 6 ; and so he concludeth 
 that neither for body nor life we may depart from the truth. 
 
 Of seeming exceptions. 
 
 As for the midwives' lie, no doubt the women of the 
 Hebrews were stronger than the Egyptians, and had done as 
 they said ; and so they said true, and told not a lie, but part 
 of the truth. 
 
 Rahab's lie, Josh. ii. 4, 5, may better be called occultatio 
 veritatis, 'an hiding of the truth/ there is only allowed in 
 her a good disposition. 
 
 Quest. Judg. ix. 8, " the trees went forth to anoint a king/ 5 
 was that true ? 
 
 Answ. It is vox ficta, 'a figurative speech/ as Christ ofteu 
 used the like. 
 
 Gen. xx. 12, " she is my sister/' Abram keepeth back part 
 of the truth. 
 
 1 Sam. xvi. 2, when Samuel feared to go to anoint David 
 king, God bade him take an heifer with him, and say he 
 went to do sacrifice. 
 
 If a question be moved that hath two meanings, the answer 
 may be made to the one, so it be true ; so Christ answered 
 the truth, of another kingdom than Pilate asked, John xviii. 36. 
 
 So Jacob was in one sense Isaac's eldest son, because he 
 had bought his eldest brother's birth-right, Gen. xxvii. 19. 
 
 So John is Eliah, " in the power of Elias," Matt. xi. 14. 
 
 When the thing is changed in circumstance, the perform- 
 ance may be otherwise than was spoken of : the angels would 
 not have come in, had not Lot changed their minds by his 
 importunity, Gen. xix. 2; Peter would not let Christ wash 
 his feet, till he was otherwise persuaded, John xiii. 8 : Paul 
 had come to Corinth had not Satan hindered him, 2 Cor. 
 i. 17 ; so none of these are against the truth. 
 
 Now since truth is cequitas, this ' equity' is between, 
 1, the thing and the thought ; 
 
Of the tenth commandment. 
 
 281 
 
 2, the thought and the sign of it; and that is verbo PART 
 aut facto ; factum, ' a deed/ is a sign of our — — '■ — 
 thoughts, as well as our words are ; Matt. vii. 20, 
 " ye shall know them by their fruits." 
 
 Miscellaneous rules. 
 
 We must take heed of judging another man's heart, God 
 hath only to deal with that, 2 Chron. vi. 30 ; men's meanings 
 must not be sought after, as Chrysostom saith, " my heart is 
 not your servant, and therefore judge it not." 
 
 We must not be too severe in judging : especially for the 
 time to come ; leave that also to God ; we must not think if 
 one once sleep in sin, that he will never wake ; they may 
 return to God ; Augustine, multi sunt intus fures et multce 
 oves foris ; sic multi inserti sunt refringendi et multi infracti 
 inserendi, 'many within the church are thieves, and many 
 without will in time be sheep ; so many graffed in are to be 
 cut off, and many broken off shall be graffed in again.' 
 
 If we have offended in a thing unknown, that none can 
 prove ought, non retegendum peccatum nisi sine peccato celari 
 non potest, ' the sin is not to be revealed unless it cannot be 
 concealed without sin ;' but with David, say to God, tibi soli 
 peccavi, ' against Thee only have I sinned,' Ps. li. 4. 
 
 If ever we have said to God as they did, Judg. x. 15, " hear 
 us but this once, and we will serve Thee," or in our sickness 
 promised more obedience after health restored, Hos. vii. 14, 
 we must not lie to God, but have a care to perform it, or else 
 the vineyard will lie to us. 
 
 THE TENTH COMMANDMENT. 
 
 Of the fovm, exposition, and place of this commandment. 
 
 The papists make this commandment two commandments. 
 Which cannot be; our reasons are these : 
 1, because there is but one period; 
 
282 
 
 Of the tenth commandment. 
 
 PA FIT 2, because then there should be a law of particulars, 
 — — — which is least of all in God's laws ; 
 
 3, because, Rom. vii. 7, the apostle setteth it down 
 
 in brief, non concupisces, ' thou shalt not lust 
 
 4, the consent of the Hebrews before Christ, and the 
 
 fathers since Christ. 
 
 The exposition of this commandment we have, 
 
 Deut. v. 21, "thou shalt not covet, no nor desire that 
 
 which is thy neighbour's ;" 
 Esay lv. 7, we must forsake our own imaginations ; which 
 
 are also condemned, Jer. xviii. 12; 
 Mark vii. 14, that which defileth a man is within him ; 
 Rom. vii. 7, " thou shalt not lust :" 
 Eph. ii. 3, mention is made of the lusts of our flesh. 
 The dependence is this ; that having taken order in the 
 former commandments both for our actions, and the con- 
 senting to those actions, be they good or bad ; now He dealeth 
 with the first motions and thoughts of the heart. Prov. iv. 
 53, " out of the heart cometh life j" and as life, so good and 
 evil life come from the heart. 
 
 End of this commandment. 
 The end of the commandment is, 
 
 1. That God might shew himself to look further than man 
 doth, and His law to reach further than man's laws ; for 
 though man's law do bind the hands and stop the mouth, 
 yet it saith, cogitationis pcenam nemo patiatur, ' let no man 
 be punished by man for his evil thought;' but God's law 
 taketh hold of our very thoughts, and therefore, Acts viii. 22, 
 we must pray that the thoughts of our hearts may be forgiven. 
 
 2. To stop the mouths of all proud pharisees that should 
 dare to boast of their performance of God's laws ; for though 
 in the other commandments we might flatter ourselves, yet 
 this will make us appear to be most wretched, Rom. vii. 24. 
 In the other commandments the act, yea and the consent 
 to the act, is forbidden ; but in this, the thought, which in 
 respect of the consent is called partus imperfectus, ' an im- 
 
Of the tenth commandment. 
 
 283 
 
 perfect birth :' in the other, intentio etsi non consequaris, ' the part 
 intention though not executed in this, cogitatio etsi non — — — 
 sequaris, ' the thought though not performed.' As Augustine 
 saith, magnum fecit qui non sequitur malum, sed non sic perfecit, 
 nam cogitare prohibetur, ' he hath done much who pursueth 
 not evil; but he hath not yet done fully well, because he 
 should not think evil/ 
 
 Of the two sorts of concupiscence. 
 
 Concupiscence is of two sorts, good, and evil. 
 
 1. The good concupiscence is also twofold, 
 
 a. the lust or concupiscence of the spirit against the flesh, 
 Gal. v. 17 ; 
 
 ft. the concupiscence or desire of nature, or our natural 
 desires and appetites of meat, drink, and such like, 
 are not evil ; they were in our Saviour Christ ; Matt, 
 iv. 2, He was hungry, and desired to eat ; John iv. 6, 
 He was weary, and desired to rest. 
 
 2. The evil concupiscence is, when it is not a hand to the 
 understanding, as it ought to be, but choketh and corrupteth 
 it ; and it is also of two sorts ; 
 
 a. foolish concupiscence, which is set upon earthly things, 
 and not upon things that are above, Col. iii. 1 ; when 
 our natural affection, which of itself is not evil, goeth 
 beyond his bounds, so that we seek wholly these 
 things, and set our hearts upon them ; 
 /3. hurtful concupiscence, which is the lust of the flesh 
 
 against the spirit, Gal. v. 17. 
 This is that praputium, Acts vii. 51, that uncircumcision, 
 that hindereth the ears and heart from that which is good, 
 and corrupteth our understanding in good things : and in 
 evil things it will bring us per malum aut ad malum, ' through 
 evil, or to evil ;' if our end be good, then per malum, to use 
 evil means ; or if we use good means, then the end shall be 
 evil. It is called, 
 
 the old man, Eph. iv. 22, Col. iii. 9. 
 sin dwelling in us, Rom. vii. 5. 
 the sting of death, 1 Cor. xv. 56. 
 the prick, 2 Cor. xii. 7. 
 
284 
 
 Of the tenth commandment. 
 
 PART 
 IV. 
 
 Of the working of evil concupiscence. 
 
 The manner of working of this concupiscence is after these 
 six ways : — 
 
 1. When sin began, Gen. iii. 6, the fruit was holden out 
 by Satan and presented to our first parents, with these three 
 commendations, 
 
 it was profitable, good for meat ; 
 it was pleasant to the eye ; 
 
 it was to be desired in regard of the knowledge, 
 and so of the preferment, that should come by 
 it ; eritis sicut dii, ' ye shall be as gods ;' 
 so the first working of the concupiscence is, to hearken to 
 Satan's temptation; 1 Tim. v. 15, to turn back after Satan. 
 
 2. The entertaining of the temptation, and retaining it in 
 our hearts, and consenting to it : this is that which Job 
 speaketh of, Job xx. 13, 14, when a man favoureth wicked- 
 ness, and will not forsake it, but keepeth it close ; though it 
 be sweet in his mouth, yet it is poison to him; the gall of 
 asps is in the midst of him. But Satan's suggestions, ever 
 sinful in him, yet are not so in us, if we reject them and 
 never yield to them : occasions of temptations we ought to 
 avoid, but temptations we cannot ; nor is it a sin to be 
 tempted, for the devil suffered not Christ to be free from 
 temptation ; if we resist them, pray against them, fly unto 
 God for help, they may be trials to us, but God will deliver 
 us from the evil of them. 
 
 3. The retaining of the seed of wickedness in our hearts 
 with consent, bringeth forth delight ; and this delight is 
 conceptio peccati, ' the conceiving of sin/ 
 
 4. To stay and continue in this delight, morosa delectatio ; 
 and this may be called articulatio foetus, ' the forming and 
 fashioning of the joints' of sin, an evil brat. 
 
 5. Aberratio cordis in peccato, ' the searching up and down of 
 the heart about a sin;' the reasoning of it, and after it is 
 once lost, to call it back again ; and to make a contrary cove- 
 nant to Job's ; he made a covenant with his eyes not to look 
 upon a maid. Job xxxi. 1, and we make covenants still to 
 
Of the tenth commandment. 
 
 285 
 
 look upon sin, and to set all the imaginations of our thoughts PART 
 
 upon it ; and this is vita peccati, ' the very life of sin/ for now Z: 
 
 it lives and moves. 
 
 6. The birth itself, and bringing it forth into action and 
 execution in the course and practice of our lives. 
 
 And these six are in every sin, though many men have not 
 the Spirit of God in that measure that they are able to watch 
 them all ; and besides, iniquitas scepe mentitur sibi, 1 sin often 
 lies to itself.' 
 
 The apostle St. James, chap. i. ver. 14, goeth by degrees; 
 first, saith he, a man is tempted ; 
 
 and when is he tempted ? when he is drawn away by his 
 
 own concupiscence, and is enticed ; 
 and what followeth of that ? then lust conceiveth ; 
 and what doth it bring forth ? sin ; 
 and what doth sin bring forth ? death. 
 
 Of the bait and the hook ; 
 
 So that our lust becometh sinful two ways; 
 
 by the bait and allurement we are enticed, as St. James 
 
 saith ; so the first thing is esca, ' the bait •/ 
 by the hook, whereby we are drawn away as it were by 
 
 force and violence; uncus, 'the hook.' 
 
 in ourselves ; 
 
 For Satan taketh advantage of our weakness and corrup- 
 tion ; and 
 
 1, he offereth us matter of pleasure, or profit, or preferment, 
 all which we take delight in, to see if he can that way allure 
 us, and entice us to that which is evil ; 
 
 2, if that way prevail not, then he useth force and violence 
 to draw us unto it : 
 
 And for the working of sin in our own corrupt nature, 
 first, we take hold of pleasure, 
 pleasure breedeth lust, 
 lust grows to delight, 
 delight breeds custom, and 
 custom breeds necessity ; 
 
28G 
 
 Of the tenth commandment . 
 
 for after once we have taken delight in a thing and used it 
 at any long time, we grow to a necessity of using it still, we 
 cannot abide to leave it ; and so that which at first was a bait 
 to allure us, becometh at last a hook to draw us. 
 
 from the devil; 
 And for Satan's working, 
 
 1. For his allurements, we know from the beginning how 
 he enticed and deceived our first parents Adam and Eve ; he 
 hath methodum decipiendi, ' a method of deceiving/ many 
 fetches and devices, as appeareth 2 Cor. ii. 11, "take heed 
 lest Satan circumvent us, we know his enterprises ; " 
 
 2. If baits and allurements will not serve, then he useth 
 the hook of force and violence to draw us ; 
 
 1 Pet. v. 8, he is a " roaring lion ; " 
 
 Matt. viii. 32, the swine were carried headlong into 
 the sea by the devil, there was violence ; 
 
 2 Cor. vii. 5, fighting without, and terrors within ; 
 
 1 Thess. ii. 18, Paul saith, he would have come unto 
 them, but that Satan hindered him. 
 
 and from the world. 
 
 Yea, and the world also hath these two means to prick us 
 on to sin, 
 
 baits to allure us, profit, pleasure, and preferment ; 
 
 hooks to draw us; if baits will not serve, it will be 
 violent with threatening us, by loss, grief, and re- 
 proach ; 
 
 and so as Augustine saith, aut amor erit mali inflammans, 
 aut timor mali humilians, ' either love to the bait will entice 
 us to evil, or fear of the hook will draw us, or at least keep 
 us from doing of good.' 
 
 / in ourselves, 
 And thus < and from the devil, 
 v. and from the world, 
 there are these two means, 
 baits to allure us, 
 force to draw us into sin. 
 And thus much of the tenth and last, and so of all the ten 
 commandments. 
 
 PART 
 
 IV. 
 
BISHOP ANDREWES' 
 JUDGMENT OF THE LAMBETH ARTICLES. 
 
BISHOP ANDREWES' 
 JUDGMENT OF THE LAMBETH ARTICLES. 
 
 [The following account of the 'Lambeth Articles' may be 
 acceptable to the reader. 
 
 Whitaker, regius professor of divinity in Cambridge, 
 having imbibed strong calvinistic notions, denounced the 
 Margaret professor as a Pelagian; and having represented 
 to archbishop Whitgift that the orthodoxy of the univer- 
 sity was in danger, unless a series of theses, nine in number, 
 which he had framed, should be sent down to Cambridge 
 stamped with the authority of some of the heads of the 
 church, prevailed upon the primate to call a meeting of 
 bishops and others of the clergy at Lambeth for that pur- 
 pose, and managed to get his theses accepted in the main, 
 though the emendations with which they were sent back 
 were sufficient to shew how little the general tenor of them 
 was really approved by the theologians who had sat in judg- 
 ment on them. Whitgift was censured afterwards by queen 
 Elizabeth for the whole proceeding, and promised to write to 
 Cambridge that the articles might be suppressed. They are 
 here given, with their emendations ; 
 
 Articuli Lambethse propositi 
 prout a cl. v. D. Whita- 
 kero in ipsius autographo 
 concepti episcopis aliisque 
 theologis Lambethse pro- 
 ponebantur. 
 
 Articuli Lambethse propositi 
 prout ab episcopis reli- 
 quisque theologis concepti 
 sunt, et de sensu quo ad- 
 missi sunt. 
 
 u 
 
290 Bishop Andrewei judgment 
 
 I. I. 
 
 Deus ub ceterno pro&destina- Aclmissus est hie articulus 
 vit quosdam ad vitam, et quos- totidem verbis. Nam si per 
 dam ad mortem reprobavit. primum 'quosdam' intelli- 
 
 gantur 'credentes/ per se- 
 cundum ' quosdam/ ' increduli lis hie non intenditur, sed 
 est verissimus articulus. 
 
 II. II. 
 
 Caussa efficiens prcedesti- Caussa movens aut efficiens 
 nationis non est prcevisio fidei, praedestinationis ' ad vitam' 
 aut per sever antics, aut bonorum non est ' prsevisio' fidei aut 
 operum, aut ullius rei quae in- perseverantiae, aut bonorum 
 sit personis prasdestinatis, sed operum aut alius rei, quae 
 sola et absohda et simplex vo- insit personis praedestinatis, 
 luntas Dei. sed sola ' voluntas benepla- 
 
 citi Dei.' Additur in hoc 
 secundo articulo a Lambethanis 1° ' movens / 2° ' ad vitam ;' 
 3° mutatur ' sola absoluta et simplex voluntas Dei' in 
 'sola voluntas beneplaciti Dei;' idque non sine justa ra- 
 tione. Caussa enim movens praedestinationis ' ad vitam/ non 
 est 'fides/ sed meritum Christi, cum Deus servandis salutem 
 destinavit non propter ' fidem/ sed propter Christum. ' Mo- 
 vents' vocabulum proprie 'merito' convenit; ' meritum' au- 
 tem est in obediential Christi, non in fide nostra. Additur, 
 'ad vitam/ quia licet praedestinationis 'ad mortem' caussa 
 sit 'prsevisio' infidelitatis et impcenitentiae, adeoque alicujus 
 rei quae insit personis praedestinatis ' ad mortem / tamen 
 nulla est caussa praedestinationis ' ad vitam/ nisi sola ' vo- 
 luntas beneplaciti Dei / juxta illud Augustini, ' Praedesti- 
 nationis caussa quaeritur et non invenitur ; reprobationis 
 vero caussa quaeritur et invenitur.' 'Absoluta et simplex 
 voluntas Dei' majus quiddam dicit, quam 'sola voluntas 
 beneplaciti/ nam et conditionalis voluntas est beneplaciti, 
 et vult Deus nos recte facere, si nos velimus ejus gratiae 
 non deesse; et placuit Deo servare singulos homines, si 
 crederent. 
 
 III. III. 
 
 Preedestinatorum pr&finitus In hoc articulo nihil mu- 
 
of tlw Lambeth Articles. 
 
 291 
 
 et certus est numerus, qui nec tatur; verissimus enim est si 
 auyeri nec minui potest. de prsescientia, Dei intelliga- 
 
 tur quae nunquam fallitur, 
 non enim plures vel pauciores servantur quam Deus prae- 
 sciverit. 
 
 IV. IV. 
 
 Qui non sunt prcedestinati In hoc articulo nihil mu- 
 ad salutem, necessarid propter tatur ; verissimus enim est ; 
 peccata condemnabuntur. quia statuit Deus non remit- 
 
 tere peccata nisi credenti- 
 bus. Quod si ita hanc thesin et priorem interpreteris, ut 
 et 'peccata' et ' damnationem' necessitate quadam ex ipsa 
 praedestinatione deducas atque ex ea fluere existimes, aperte 
 Augustino, Prospero, Fulgentio, &c. contradicis, et cum 
 Manichaeis Deum peccati auctorem necesse est facias. 
 
 V. V. 
 
 Vera, viva et justificans fi- Vera, viva et justificans fi- 
 des et Spiritus Dei sanctifi- des et Spiritus Dei sanctifi- 
 cans non exstinguitur, non ex- cans non exstinguitur, non 
 cidit, non evanescit, in Us qui excidit, non evanescit, in 
 semel ejus participes fuerunt, 'electis,' aut 'totaliter' aut 
 aut totaliter aut finaliter. 'finaliter.' In autographo 
 
 Whitakeri verba erant, f in 
 iis qui semel ejus participes fuerunt/ pro quibus a Lam- 
 bethanis substituta sunt, 'in electis/ sensu plane alio et ad 
 mentem Augustini; cum in autographo sint ad mentem 
 Calvini. Augustinus enim opinatus est ' veram fidem quae 
 per dilectionem operatur, per quam contingit adoptio, justi- 
 ficatio et sauctificatio, posse et intercidi et amitti; fidem 
 vero esse commune donum electis et reprobis, sed perse- 
 verantiam electis propriam : ' Calvinus autem, ' veram et 
 justificantem fidem solis salvandis et electis contingere.' 
 Et cl. v. D. Overal defendit et in academia et in con- 
 ventu Hamptoniensi, ' justificatum, si incidat in graviora 
 peccata, antequam pcenitentiam agat, in statu esse dam- 
 nationis;' ibique contraria sententia quae statuit 'justi- 
 ficatum, etiamsi in peccata graviora incidat, justificatum 
 
 u 2 
 
292 Bishop Andrewei judgment 
 
 tainen manere,' a regia majestate damuata est. Ita in hoc 
 articulo nihil minus quam Whitakeri sententia probata est. 
 
 VI. VI. 
 
 Homo vere fidelis, id est, fide ' Homo vere fidelis, id est 
 justificante prceditus, certus fide justificante prseditus,' 
 est, certitudine fidei, de re- certus est ' plerophoria fidei' 
 missione peccatorum suorum de ' remissione ' peccatorum 
 et salute sempiternd sua per suorum et salute sempiterna 
 Christum. sua per Christum. Nihil hie 
 
 mutatur, nisi quod pro 'cer- 
 titudine' substituitur vox graeca 'plerophoria.' Quidam 
 autem ex theologis voluerunt pro 'fidei plerophoria' re- 
 poni ' spei plerophoriam ;' verum eorum absentia cum tran- 
 sigeretur negotium, effecit ut maneret vox 'fidei' quam scrip- 
 serat Whitakerus. Voce autem ' plerophoriee ' usi sunt, quia 
 non designat 'plenam' et 'absolutam certitudinem,' qualis 
 est ' sciential vel principiorum fidei/ (cum fides sit talium 
 rerum quarum est evidentia vel certa scientia,) sed minorem 
 quendam certitudinis gradum, quippe cum etiam in judicia- 
 riis et forensibus probationibus usurpetur. 
 
 Verissimus est hie articulus, si de certitudine preesentis 
 status intelligatur, aut etiam futuri, sed conditional. 
 Credit enim fidelis se credere, et credit credentem servatum 
 iri ; credit etiam perseveraturum se ; sed non una omnind 
 et eadem certitudine ; quia certitudo hasc partim nititur Dei 
 promissionibus, qui nos tentari ultra vires non patitur ; partim 
 pii propositi sinceritate, qua pro tempore futuro nos Deo 
 obedientiam prsestituros sancte in nos recipimus. 
 
 Alioqui si hie sensus affingitur assertioni, hominem cer- 
 titudine eadem, qua Christum credit mortuum et esse mundi 
 salvatorem, credere debere se esse servandum sive elec- 
 tum, repugnaret haec assertio Confessioni regis Edvardi, in 
 qua legitur, ' Decretum pra?destinationis incognitum est ;' et 
 Augustino a , ' Prasdestinatio apud nos, dum in prsesentis vitae 
 periculis versamur, incerta est.' De civit. Dei, lib. xi. cap. 12 b , 
 et alibi ; ' Justi, licet de suae perseverantise prsemio certi sint, 
 de ipsa tamen perseverantia sua reperiuntur incerti.' 
 
 " [vid. De corrept. et grat. cap. 13. col. 821. et cap. 13. col. 838.] 
 vol. x. col. 772. De dono persev. init. b [vol. vii. col. 282.] 
 
of the Lambeth Articles. 
 
 293 
 
 VII. VII. 
 
 Gratia sufficients ad salutem Gratia ' salutaris' non tri- 
 non tribuitur, non communi- buitur, non communicatur, 
 catur, non conceditur univer- non conceditur universis ho- 
 sis hominibus, qua servari pos- minibus, qua servari possint, 
 sint, si velint. si velint. Pro ' gratia suffi- 
 
 cient ad salutem/ quod erat 
 in Whitakeri autographo, substituerunt Lambethani ' gra- 
 tiam salutarem/ ut plane appareat loqui eos de ea gratia 
 quae est actu ultimo salutaris, sive actu efficax, seu quae 
 per se, non addita nova gratia, salutem operatur. Haec 
 quidem non conceditur, sed ne offertur universis, cum sint 
 plurimi (utpote Pagani &c.) quibus evangelium nec interna 
 nec externa voce prsedicetur. Ergo ilia verba, ' qua servari 
 possint si velint/ intelligenda sunt de potentia proxima et 
 immediate. Nam si de potentia remotiore intellexissent, 
 frustra induxissent vocem ' gratiae sufficicntis/ quae ' suffi- 
 ciens' appellari solet, non quod sit efficax, vel per se actu 
 operetur salutem, sed quod sufficiens sit ad salutem ducere, 
 modd homo non ponat obicem. Et hsec Augustini et Pros- 
 peri fuit sententia, qui gratiam saltern parciorem occultio- 
 remque omnibus datam aiunt, et talem quidem quae ad 
 remcdium sufficeret. Unde Fulgentius, ' Quod non adju- 
 vantur quidam a grati;1 Dei, in ipsis caussa est, non a Deo.' 
 
 VIII. VIII. 
 
 Nemo potest venire ad Chris- In hoc articulo nihil mu- 
 te nisi datum ei fuerit et tatum ; non omnes trahuntur 
 nisi Pater eum traxerit ; et tractu ultimo. Sed qui ne- 
 omnes homines non trahuntur gat omnes trahi tractu re- 
 ft; Patre ut veniant ad Filium. motiore tollit opitulationem 
 
 illam generalem, sive com- 
 mune auxilium quo omnium hominurn corda pulsari dicit 
 Prosper. 'Tractum' autem theologi Lambethani non intel- 
 lexerunt (cum Whitakero) determinationem physicam irre- 
 sistibilem ; sed divinam operationem, prout communiter in 
 conversione hominis operatur, quae naturam voluntatis liberam 
 non tollit, sed ad bonum spiritualc idoneam primo facit, de- 
 inde et ipsam bonam facit. 
 
294 
 
 Bishop Andreices judgment 
 
 IX. IX. 
 
 Non est positum in arbitrio In hoc quoque nihil muta- 
 aut potestate uniuscujusque turn ; verissimum enim est 
 honiinis servari. salutem nostram esse pri- 
 
 maries non in nobis, sed a 
 gratia prseveniente, excitante, concomitante et subsequente 
 in omni opere bono ; secundario ab arbitrio et voluntate 
 hominis consentiente atque acceptante. Nulla potestas est 
 arbitrii ad bonum spirituale, nisi gratia non modo tollat 
 impedimenta, sed et vires suppeditet. Non est ergo positum 
 in arbitrio primitus et potissimum; imo nullo modo in 
 arbitrio est positum, ut homo quilibet quolibet momento ad 
 salutem possit pervenire. At ver6 esse aliquam aliquaudo in 
 arbitrio potestatera gratise subordinatam et gratise consen- 
 tientem, nemo inficias iverit qui Augustinum audiverit ; 
 'Dum tempus est/ in quit, 'dum in nostra potestate est 
 opera bona facere et alibi, de poenis inferni loquens, ' Ma- 
 jus est,' inquit, ' quod timere debes, et in potestate habes 
 ne eveniat tibi/] 
 
 Reverendissimi tov ttuvv doctissimique patris lanceloti winto- 
 niensis (qui ipse ejusdem pars magna fuit) de Sunodo oblatis 
 a D. wuitakero articulis judicium. 
 
 Quatuor priores articuli de Prsedestinatione sunt et Re- 
 probatione ; quarum ilia ab apostolo dicitur, Si fiddos ! haec 
 a propheta, abyssus multa; Rom. xi. 33, Ps. xxxvi. 6. 
 
 Ego certe (ingenue fateor) sequutus sum Augustini consi- 
 lium : mysteria hsec qua3 aperire non possum, clausa miratus 
 sum, et proinde, per hos sedecim annos, ex quo presbyter sum 
 factus, me neque publice neque privatim vel disputasse de eis, 
 vel pro concione tractasse ; etiam nunc quoque malle de eis 
 audire quam dicere. Et quidem cum lubricus locus sit, et 
 habeat utrinque periculosa prsecipitia, cumque loci Paulini 
 unde fere eruitur inter SvavorjTa ilia, de quibus Petrus, sem- 
 per sint habiti ; cumque nec multi in clero sint qui ea dextre 
 expedire, et perpauci in populo qui idonei illius auditores esse 
 possint; suaderem, si fieri possit, ut indiceretur utrinque 
 silentium, nec ita passim et crude proponercntur a quibusque 
 
of the Lambeth Articles. 
 
 295 
 
 ut assolet. Certe multo magis expedire arbitror ut doceatur 
 populus noster salutem suam quaerere in manifestos vitse 
 sanctas et fideliter institutae (quod et Petrus suadet), quam in 
 occultis consilii divini ; cujus curiosa nimis inspectio vertigi- 
 nes et scotoniata generare potest et solet, aedificationem certe 
 in angustis ingeniis vix solet. Sed tamen rogatus sententiam 
 meam de his articulis, idque a dominatione tua cui non 
 parere religio fuit, sic paucis respondeo. 
 
 AD 1. QUO ASSERITUR PH^EDESTINATIO. 
 
 Esse apud Deum in aeterna ilia sua sive praescientia dicere 
 libeat sive scientia, qua videt quae non sunt tanquam ea quse 
 sunt, praedestinatos quosdam, quosdam reprobos, extra con- 
 troversiam esse arbitror. Scriptural verba sunt, irpo tccna- 
 /3oA% ma^ov, id est ab aeterno scilicet, elegisse Deum nos ; et 
 cum elegisset, prasdestinasse, Eph. i. 4, 5 ; elegisse autem e/c 
 tov KoafMov, 'de mundo,' Joan. xv. 19; quare non omnes in 
 mundo elegisse, sed quosdam, alioqui enim electio non foret. 
 Quos verb non elegit et eligendo approbavit, (ut electionis 
 natura fert) reprobasse ; et Scriptura verbis utitur aivwQeiv, 
 'rejiciendi/ Rom. xi. 2, aTro8o/cifjbd£eiv, ' reprobandi,' Heb. 
 xii. 15. Tantum ne utrobique par ratio videatur, et eadem 
 praedestinandi ratio, eadem reprobandi ; si hoc plene non 
 constet, cuperem addi, aliter praedestinatos illos, nempe per 
 Christum, Eph. i. 5, aliter hos reprobatos, nempe propter 
 peccatum. 
 
 AD 2. QUO PRyE DESTINATION IS CAUSSA EXPLICATUR. 
 
 Verissimum Dei per prophetam verbum est, 1 Tantummodo 
 in me auxilium tuum/ id est, nec h quoquam auxilium nisi h 
 me, nec a me quicquam nisi auxilium : verissimum et apo- 
 stoli, ' Quis discernit?' id est, a Deo solo habere nos quo a 
 reliquis discernimur. 
 
 Sed tamen de particula ilia ['sola voluntas beneplaciti'] 
 quaari potest, 
 
 Primo, includatne Christum, an secludat; id est, sitne actus 
 prasdestinandi actus absolutus, an relatus ? 
 
 Quod ad me, existimo relatum esse : nec ullam esse Dei 
 evboKiav iv avOpwirois, id est, 'voluntatem qua beneplacitum 
 sit ei in hominibus,' nisi in Filio in quo evhoicri<Te, nec vel ante 
 
296 
 
 Bishop Atidrewes' judgment 
 
 vel sine intuitu Christi praedestinari quenquam ; sed (ut 
 habent sacras scripturae) Christum primo irpoeyvwo-fievov, 
 ' praescitum,' 1 Pet. i. 2, deinde in eo nos, Rom. viii. 29 ; 
 Christum primo bpicQkvTa, 'praedestinatum,' Rom.i. 4, deinde 
 per eum nos, Eph. i. 5 ; non autem priore loco nos (uti 
 nonnullis videtur), posteriore ilium, et propter nos : neque 
 enim praedestinari posse nos et? vlodeaLav, 'ad adoptionem 
 filiorum,' nisi in Filio naturali, neque praedestinari nos posse 
 ut conformes simus imagini Filii, nisi Filius primo statuatur 
 cujus. imagini conformemur. Quare et huic quoque articulo 
 cuperem addi, ' beneplacitum Dei in Christo.' 
 
 Deinde quaeri potest secundo, includatne praescientiam 
 Dei voluntas haec sola beneplaciti, an excludat? Ego certe 
 nullo modo existimo divellenda haec, nempe praescire et prae- 
 destinare, sed (quod apostoli faciunt) conjungenda. Neque 
 hie vero audeo praecipitare sententiam meam, aut damnare 
 patres, qui fere omnes secundum praevisam fidem et eligi et 
 praedestinari nos asserunt. Id quod vel Beza c ipse fatetur in 
 xi. ad Rom. 2. (edit. 2 a ) 'patres hie nullo modo audiendi, qui 
 ad praevisionem hoc referunt.' In quo taraen (ut mihi videri 
 solet) potius de serie et ordine quo utitur Deus in actu prae- 
 destinandi loquuntur, quam de caussa praedestinationis. Quam 
 seriem alii aliter ad suum quisque captum solent texere 
 patres in ea mihi sententia videntur fuisse ; electionem 
 nullam fore nisi ita texatur ; Deum primo, diligere Christum, 
 dein nos in Christo ; quod apostolus dicit, ' gratificare nos 
 in dilecto,' Eph. i. 6 ; secundo, gratificatos sic gratia donare 
 et fide ; tertio, sic donatos atque ita a reliquis discretos 
 eligere ; quarto, electos praedestinare. 
 
 Certe electionis hoc natura postulat, quae nulla omnino 
 existente differentia inter eum qui eligitur et eum qui rejici- 
 tur, nec esse nec cogitari potest: sic CEcumenius ex Graeco- 
 rum sententia, p. 323. d eliriov Kara i/c^oyr/v, eSeo^eu on icai 
 Sii(f>epov aWr']\cov ov&els yap eickeyeTai erepov acp erepou ei 
 fir) ti avrov BcaWdaaoi. Sic Augustinus e ad Simpl. i. 2, 'non 
 tamen electio praecedit justificationem' (scil. praevisam), 'sed 
 electionem justificatio : nemo enim eligitur nisi jam distans 
 ab illo qui rejicitur; unde quod dictum est, Quia elegit nos 
 
 c [vid. ad Rom. i. 1. p. 433. Ad d [in init] 
 viii. 29. fin. p. 481, et passim.] e [vol. vi. col. 92.] 
 
of the Lambeth Articles. 
 
 297 
 
 Dens ante mundi constitutionem, non video quoraodo sit 
 dicendnm nisi prasscientia.' 
 
 Neque secns scholastici. Thorn. Prima, Q. 23. Art. 4/ 
 'pnedestinatio praesupponit electionem, et electio dilectionem;' 
 nempe primo fecit eligendos, dein elegit; dilexit ut daret, 
 elegit quae dedit. Nec alia mihi mens videtur reverendissimi 
 Eboracensis g ; sic enim ille, ' Quid in Jacobo dilexit Deus ab 
 seterno, cum nihil boni fecisset ? certe quod suum, quod ipse 
 erat i 11 i daturus.' 
 
 Certe apostolus ipse non veretur in negotio hoc conjungere 
 Ihiav irpodeatv et Sodeiaav ^aptv, atque hoc -rrpb yjpovwv 
 alcovlcov, cum sc. Sodeiaa ilia %api? non nisi in praescientia 
 esse potuit ; cum aeterno scilicet proposito Dei, ipsam quoque 
 gratiam quam se daturum pi'sevidit ante tempora secularia. 
 Neque incommodum inde ullum (ut mihi videtur) si Deus 
 ut coronat in nobis dona sua, sic eligat in nobis dona sua; 
 nempe quae primo diligendo dedit, quo post sic data eligeret: 
 atque ita cum dilectio, quae est actus gratiae qua Deus dis- 
 cernit, turn electio, qua? est actus judicii qua sic discretos seli- 
 git, utraque conservantur. Atque hoc modo manebit elec- 
 tio : recentiorum enim series ilia omnem plane electionem 
 tollit ; qua Deus ponitur homines nec in ulla massa exis- 
 tentes, nec ullo modo per sua dona discretos, primo actu et 
 eo absoluto, simul et semel, hos quidem addicere saluti, illos 
 verb perditioni sempiternae ; post quam addictionem quis 
 electioni locus esse possit non intelligo, aut quomodo ilia ipsa 
 addictio electio dici possit. — Sed haec tota quaestio (uti dixi) 
 de ordine potius est quo procedit Deus, ad captum nostrum 
 qui ex parte cognoscimus, quam de caussa quoad actum ipsum, 
 qui unus est in Deo et simplicissimus ; vel si de caussa, non 
 de primi actus caussa intelligi debet, sed de caussa quoad 
 integrum effectum (ut loquuntur) in praedcstinando. 
 
 Quaeritur, sitne actus integralis (conceptu nostro) ex variis 
 actibus constans, an primus ille solus? et si plures et varii, 
 quis ordo, quae series actuum ? 
 
 ' Praedestinatio, quaj sine praescientia non potest esse, non est 
 nisi bonorum operum,' Aug. h De prcedcst. sanctorum, cap. x. 
 
 ' [vol. x. p. 94. b.] p. 1"). Hardrov. 8vo. 1613. 
 
 « [sc. Mattli. Hutton, S.T.P., ar- n [vid. vol. x. col. 803.] 
 chicp. Ebnr., " De elect, et reprobat." 
 
298 
 
 Bishop Andrewei judgment 
 
 * Electi sunt ante muntli constitutionem, ea praedestinatione 
 in qua Deus sua futura facta praescivit,' Idem. ' ibid. cap. xvii. 
 
 'An quisquam dicere audebit Deum non praescisse quibus 
 esset daturus ut crederent?' De dono per sever antia, xiv. k 
 
 ' Ista igitur sua dona quibuscunque Deus donat, proculdubio 
 donaturum se esse prgescivit, et in sua praescientia praeparavit,' 
 cap. xvii. 1 
 
 ' Si nulla est praedestinatio quam defendimus, non praesci- 
 untur a Deo; praesciuntur autein,' ibid.™ 
 
 ' Haec igitur (dona) quae poscit a Domino, et semper ex quo 
 esse ccepit poposcit ecclesia, ita Deus vocatis suis daturum se 
 esse praescivit, ut in ipsa praedestinatione jam dederit,' xxiii. n 
 
 AD 3. DE NUMERO CERTO. 
 
 Sunt ipsa Augustini 0 verba initio cap. xiii. De cor. et gra., 
 ' Eorum qui praedestinati sunt ita certus est numerus, ut nec 
 addatur iis quisquam, nec minuatur.' 
 
 Et Ambrosius p De voc. 1. 2. c. ult., ' De plenitudine membro- 
 rum corporis Christi praescientia Dei, qua? falli non potest, 
 nihil perdit, et nullo detrimento minui potest summa prae- 
 cognita atque in Christo ante secula aeterna praeelecta.' Cer- 
 tissimum enim est scientiam divinam certissimam esse nec 
 falli posse, novisse autem Dominum qui sunt ejus. 
 
 ad 4. 
 
 'Qui non est inventus scriptus in libro vitae' (i. e. praedesti- 
 natus) 'missus est in lacum ignis,' Apoc. xx. v. ult. id est, 
 damnatus est ; damnatus autem proculdubio propter peccata 
 sua; quis enim hoc negabit? atque id necessario, si sic loqui 
 placeat ; sed necessitate ex hypothesi, non absoluta ; id est, 
 (ut articulus ipse se explicat,) propter peccata, ideoque quia 
 peccarunt, non autem ideo quia non sunt praedestinati. — 
 Quanquam ego (quod et patres et scholastici sedulo faciunt) 
 terminis his ['necessitatis'] et ['necessario'] abstinendum cen- 
 serem, et pro iis ['certo'] vel ['sine dubio'] substituenda ; 
 vitandas enim, quoad ejus fieri potest, Kaivo^>wvLa<t. 
 
 ' [ut sup. col. 813.] 
 k [ut sup. col. 839.] 
 1 [ut sup. col. 844.] 
 m [ut sup. col. 847.] 
 
 " Tut sup. col. 856.] 
 0 [vol. x. col. 772.] 
 i' [vol. ii. p. 46. ed. Froben, fol. 
 Basil. 1526. Bun. ut spurium omittit.] 
 
of the Lambeth Articles. 
 
 299 
 
 AD 5. DE AMISSIONE FIDEI ET SPIRITUS. 
 
 Certe nemo unquam dixerit (credo) 'fidem in electis fina- 
 liter excidere :' ilia verb non excidit ; sed quod non excidat, 
 hoc habere existiino a natura subjecti sui, non sua ; ex privi- 
 legio person ae, non rei. Atque hoc propter apostatas, quibus 
 vitio dari non debet quod excidant a fide, quae vera et viva 
 nunquam fuit. 
 
 An vero Spiritus Sanctus ad tempus auferri aut extingui 
 possit, existimo quaeri adhuc posse ; fateor haerere me. 
 
 De fide ; — ' Tu stas fide, noli altum sapere, sed time : 
 alioquin excideris et tu ■' quomodo non irrisorium praecep- 
 tum, si non possit excidere ? 
 
 1. 'Cavete ne errore abducti excidatis propria firmitate,' &c. 
 
 2. ' Videte ne quis deficiat a gratia Dei ; excidistis gratia, 
 
 qui in lege,' Gal. v. 4. 
 
 3. ' Spiritum Sanctum tuum ne auferas a me,' Ps. li. 13. 
 
 4. ' Spiritum nolite extinguere/ 
 
 Quomodo non irrisoriae preeceptiones et orationes hae, si 
 nullo modo excidere k firmitate fidei aut deficere k gratia 
 possimus, si nullo modo Spiritus auferri aut extingui possit? 
 
 Etsi non sum nescius et hoc ipsum [' non posse amitti tota- 
 liter'] exponi posse sic, ut in totum prorsiis vel penitiis amitti 
 nequeat etsi tota amittatur, id est, ita amitti ut non sit locus 
 revertendi unde exciderunt. 
 
 AD fi. DE CERTITUDINE SALUTIS. 
 
 Existimo qua certitudine certus quis est, se vere fidelem 
 esse, aut se fide justificante praeditum, eadem certum esse de 
 salute sua per Christum. Puto autem earn potius esse ttXt;- 
 pofyopiav spei (de qua ad Heb. vi. 11.) quam fidei, et (si una 
 voce exprimendum sit) ireiroidrjaiv potius quam ttIgtlv, Non 
 enim eandem certitudinem haberi posse de eis enuntiatis 
 quae conditionem in se continent quam nos praestare oportet 
 ut verae sint, ut, 'qui credit, invocat,' vel, 'si credas, invoces,' 
 quam de iis quae non sunt conditionatse, sed mere categoricae, 
 ut, ' Deus est omnipotens,' sed minorem ; quae tamen non hae- 
 sitet, sed assensum suum ad alteram partem contradictionis 
 determinet. 
 
300 Bp. Andrewes' judgment of the Lambeth Articles. 
 
 AD 7. DE COI.I.AT10NK GRATIjE. 
 
 Gratiam salutarem non existimo conferri omnibus ; sed 
 ofFerri tamen omnibus, hoc ipso quod praeviae quaedam ad 
 earn dispositiones non solum offerantur, sed etiam conferan- 
 tur omnibus ; quibus illi nisi deessent, ipsa quoque salutaris 
 gratia illis conferretur. 'Tribui,' ' communicari,' 'concedi,' si 
 relativse voces sunt, et acceptionem implicent, verum est; sed 
 si relationem non includant, sed ex parte Dei ofFerri, vel 
 Deum paratum esse vel praestb ut concedat ac communicet, 
 sic existimo omnibus tribui ; ofFerri itaque, et prsesto esse 
 Deum ut conferatur, per homines autem ipsos stare quod 
 oblata non conFeratur, non enim gratiam nobis, sed nos illi 
 deesse. Aug. De Gen. cont. Manich. lib. i. q 'Istud lumen non 
 irrationabilium animalium oculos pascit, sed pura corda eorum 
 qui Deo credunt, et ab amore visibilium rerum et tem- 
 poralium se ad ejus prsecepta servanda convertunt. Quod 
 omnes homines possunt si velint, quia illud lumen omnium 
 hominum,' &c. 
 
 AD 8. 
 
 Vere dicitur 'neminem venire ad Filium, nisi trahatur;' et 
 'omnes non trahi ut veniant ad Filium,' id est, ita trahi ut 
 veniant ; sed et illud addendum, ' quod vel non trahantur 
 omnes, vel non sic trahantur, caussam esse dissolutam ipsorum 
 hominum voluntatem, non absolutam voluntatem Dei.' 
 
 ad 9. 
 
 Non est positum aut in libero arbitrio cujusquam nisi per 
 Filium liberato, aut in potestate ullius nisi data illi desuper, 
 servari. 
 
 Materia hujus litis Futura est: quisque ut affectus est, utque 
 animum habet, voculam aliquam pertrahet ad opinionem suam; 
 si desit, supplebit de sensu suo : ego quod ab initio suasi 
 etiamnum suadeo, fidele utrinque silentium. 
 
 Atque haec de Prsedestinatione et Reprobatione. Sed ita 
 tamen, ut sententiam et hac in re et de ipsis articulis meque 
 ipsum per omnia Gr. Pr. censurse submissum velim. 
 
 q [cap. iii. vol. i. col. 648.] 
 
CENSURA 
 
 CENSUEiE D. BARRET I' 
 DE CERTITUDINE SALUTIS. 
 
 ' Neminem tanta firmitate suffultum,' &c. ' ut de salute sua, 
 debeat esse securus.' Ita 1> Barret: jubetur retractare sic, 
 'Fide justificatos,' &c. 'debere de salute sua certos esse et 
 securos.' 
 
 1. 'Certos' non debuit addi ; non enim negaverat ille, nec 
 quisquam (credo) sani cerebri : sane retractare non debuit 
 quod non asseruit, nec verbum interponi cujus in articulo 
 nulla mentio. 
 
 2. ' Securum esse debere quemquam de salute,' miniis com- 
 mode dictum. Certe verba ilia concionatoris censuram ef- 
 fugere poterant; leviter enim immutata, verba sunt Leonis, 
 sic enim ille (dicente namque Paulo, ' Qui stat, videat ne 
 cadat'), 'Nemo est tanta firmitate suflfultus ut de stabilitate 
 
 sua debeat esse securus,' Serm. v. De quadr. Sane parcendum [p. 39.] 
 fuerat, si non illi, saltern Lconi. 
 
 Sententiam verb cur minus probem faciunt haec. 
 
 1. Locus in censura, citatus nihil ad rem, nempe 'debere 
 justificatos securos esse.' Locus est, Rom. v. 1, 'Fide justi- 
 ficati pacem habemus erga Deum.' Certe ; pacato igitur 
 animo licet esse nobis, at non securo. Quippe nec pax ipsa 
 secura est: nam et nobis prima cura incumbit, pax hsec ut 
 vera sit ; ' multi enim sanant contritionem filise mese dicentes, 
 Pax, pax, et non est pax,' dicit Deus, Jer. vi. 14, et Ezek. 
 xiii. 10. Deinde si vera sit, secunda cura incumbit, ne per 
 violatas a nobis conditiones pacis auferatur a nobis denuo, 
 
 ' [vid. "Strype's Life of Whitgift," vol. ii. p. 229. sqq. 8vo. Oxon. 1822.] 
 
302 
 
 Bishop Andrewes' judgment 
 
 Deo ipso dicente, Jer. xvi. 15, ' Abstuli pacem meam a 
 populo isto, nempe misericordiam meam,' &c. 
 
 Atque ut securis nobis esse non licet, quia pacem habemus ; 
 ita neque quia stamus in gratia, sive per fidem. Stanti enim 
 in gratia curandum quod dicit apostolus, Heb. xii. 15, ' Videte 
 ne quis vestrum deficiat a gratia Dei.' Stanti autem per fidem, 
 curandum quod idem dicit, Rom. xi. 20, 'Tu fide' sive, per 
 fidem, 'stas; noli altum sapere, sed time ;' et quod alibi, 1 Cor. 
 x. 12, 'Qui stare se putat, videat ne cadat;' quae verba apo- 
 stoli ab Augustino et Bernardo usurpantur contra securitatem. 
 Aug. s De dono persever. cap. 8. Bern.* Serm. i. de Septuages. 
 
 2. Sacrae literae nusquam securitatem suadent : quin potius 
 earn vocem malam in partem accipiunt ; quasi enim ab ea ab- 
 stinendum sit, notantur ab apostolo qui earn usurpant ; ' Cum 
 dicent homines, Pax et securitas, superveniet iis repentinus 
 interitus,' 1 Thess. v. 3 ; quare tanquam mali ominis decli- 
 nandam censeo. 
 
 3. Neque vocis ratio magis favet. ' Securus' enim excludit 
 curam et non hsesitationem tantum ; revera enim curse op- 
 ponitur securitas : atqui jubemur a Spiritu Sancto omnem 
 curam subinferre ; et cupere se dicit apostolus, Heb. vi. 11, 
 'ut unusquisque nostrum eandem solicitudinem ad finem 
 usque ostendat. 5 
 
 4. Rei vero ipsi (nempe securitati) repugnare videtur con- 
 ditio turn vitse Christianas, qua3 militia est ; turn vitae humanae, 
 quag tentatio est super terram : quarum neutra securitatem 
 fert, quin perpetuam potius curam et solicitudinem, turn 
 orandi ne in tentationem inducamur, turn considerandi nos 
 ipsos ne et nos tentemur; idque etiam iis qui spirituales 
 sunt, Gal. vi. 1. 
 
 5. Perpetuae illse Christi et apostolorum voces, ' vigilate,' 
 'attendite,' 'cavete,' 'tentate vos,' 'probate vos,' &c. excutiendae 
 securitati sunt omnes, non ingenerandae ; quid enim aliud 
 sonant voces hae, quam, 'ne sitis securi?' Nec voces modo sed 
 etiam sententiae; Paulus, 'Cum timore et tremore operamini 
 salutem ve^tram,' Phil. ii. 12. Petrus, ' In timore incolatus 
 
 * [vol. x. col. 830.] 
 
 1 [col. 104.] 
 
of the censure upon Barret. 
 
 vestri tempore conversamini,' 1 Pet. i. 17. Joannes, ' Tene 
 quod habes, ne alius accipiat coronam tuam,' Apoc. iii. 20. 
 Quae omnes id agunt ut cum fide retineatur et timor, ne cer- 
 titudo degeneret in securitatem. 
 
 6. Certe D. Petrus cum jubet, 'Satagite ut certam reddatis 
 electionem vestram,' ut nos eniti vult ad certitudinem, ita 
 statuere videtur satagere quemque rerum suarum ut eb tan- 
 dem perveniat; quasi is summus sit gradus in vita hac, et satis 
 sit, imb praeclare nobiscum actum sit, si eo aspirare liceat. 
 
 7. Neque verb quoad certitudinis gradum plane aequandus 
 videtur praesentis vitae status cum statu futurae, sed distinctio 
 aliqua retinenda, cum ultra securitatem nihil sit. Quare sit 
 hoc ipsum, ' securitate frui,' peculiare iis qui defuncti jam 
 sunt, et eirivUiov illud apostoli cantarunt, ' absorpta est mors 
 in victoriatn ;' nos verb hie in terris militantes, contenti cer- 
 titudine, cedamus gradu hoc summo securitatis, etrelinquamus 
 eum ecclesiae in coelis triumphanti, quae sola secura est. 
 
 8. Male autem semper successit iis qui ita se certos autuma- 
 bant ut etiam securi fuerint ; Davidi suum 'non movebor,' Ps. 
 xxx. 6, Petro suum ' etsi omnes, non ego.' Melius multo iis, 
 qui ita certi ut tamen soliciti : Jobo, 4 scio quod Redemptor 
 meus vivit,' &c. cap. xix. 25, et, 'haec mihi spes reposita est 
 in sinu meo ;' et, ' tamen verebar omnia opera mea,' cap. ix. 28. 
 Paulo, 'certus sum quod neque mors,' &c. Rom. viii. 38; et, 
 'tamen castigo corpus meum, ne quo modo cum aliis prae- 
 dicavero ipse reprobus efficiar,' 1 Cor. ix. 27. 
 
 9. Tametsi quod aflfertur de 'carnali et spirituali securitate,' 
 frigidum plane sit, cum pari ratione et de praesumptione et 
 de superbia loqui liceat, nempe per Kard^xprjaiu, abusive sci- 
 licet; tamen etiamsi sic mollire liceat, etiam atque etiam vi- 
 dendum est quid seculi nostri et populi indoles postulet ista 
 de re doceri; et an expediat, his praesertim moribus atque his 
 temporibus, frigescenti hominum curae atque conatui bene 
 operandi, per istiusmodi theses frigidam suffundere, et quasi 
 certitudo parum sit, securitatem inculcare ; cum (ut recte 
 Gregorius) securitas sit mater negligentiae ; ciimque non 
 solum ex trepidatione nimia (ut in Caino) sed saepe etiam (ut 
 in Saulo) ex nimia spe desperado. 
 
304 
 
 Bishop An&rewei judgment 
 
 10. Ultimo ; a recepto in ecclesia loquendi genere non 
 censeo recedendum ; qui fere (cum Leone supra citato) sen- 
 tiunt, Nec posse nos nec debere de salute securos esse. 
 
 a. Augustinus u , Confess, x. c. 32, 'Et nemo securus esse 
 debet in ista, vita, quae tota tentatio nominatur, utrum qui fieri 
 potuerit ex deteriore melior non fiat etiam ex meliore dete- 
 rior.' 
 
 De dono persev.* cap. viii. 'Deus autem melius judicavit 
 miscere quosdam non perseveraturos certo numero sanctorum 
 suorum, ut quibus non expedit in hujus vitaj tentatione secu- 
 ritas, non possint esse securi.' 
 
 Ibid. cap. xxiij ' quoniam de vita seterna quam filiis promis- 
 sionis promisit non mendax Deus ante teinpora seterna, nemo 
 potest esse securus, nisi cum consummata fuerit ista vita quae 
 tentatio est super terrain ; sed faciet nos perseverare in se us- 
 que in ejus vitse finem, cui quotidie dicimus, Ne nos inferas 
 in tentationem.' Sic concionari docet Augustinus. 
 
 Ep. cxxx. ad Prob. 1 ' Unde mirum videri potest, cum sis 
 secundum hoc seculum nobilis, dives, tantse familiae mater, et 
 ideo licet vidua non tamen desolata, quomodo occupaverit 
 cor tuum praecipueque vendicaverit orandi cura; nisi quia 
 prudenter intelligis, quod in hoc mundo et in hac vita nulla 
 anima possit esse secura :' et paulo post, ' nam etsi sibi quis- 
 que, nemo alteri notus est ; tamen nec sibi quisque ita notus 
 est, ut sit de sua crastina conversatione securus.' 
 
 /3. Chrysostomus 3 , Horn. xi. in Ep. ad Philip., in verba, 
 ' Si quo modo apprehendam,' * Dixi me in ipsum credidisse et 
 potentiam resurrectionis ejus, et consortem passionum ejus 
 factum esse, et conformatum morti ejus, veruntamen post 
 ista omnia nondurn securus sum :' et paulo post, ' Si ergo qui 
 tanta passus est, si qui persecutionem tulit, si qui mortifica- 
 tionem habebat, nondum securus fuit, quid dicemus nos ?' 
 
 <y. Ambrosius 1 ' in Psal. xxxvii., ' Nisi forte sic intelligamus, 
 quod etsi innocens quisque sit, securus esse non possit, cui 
 sint adversus gravissimos hostes quotidiana certamina.' 
 
 8. Hilarius c in Psal. cxxxvii., 'Nullum diem justus quisque 
 
 « [vol. i. col. 187.] " [vol. xi. col. 287.] 
 
 x [vol. x. col. 830.] b [vol. i. col. 832. § 38.] 
 
 ' [ut sup. col. 855.] c [col. 559. §11.] 
 
 1 [vol. ii. col. 383.] 
 
of the censure upon Barret. 
 
 305 
 
 sine metu transigit, neque anxia semper erga se fides sccuri 
 temporis otiura recipit ; scit enim omnes dies insidiarum 
 sibi plenos,' &c. 
 
 e. Gregorius d , Epist. xxv. ad Gregoriam, ' Inutilem rem 
 postulasti, quia secura de peccatis tuis fieri non debes, nisi 
 cum jam in die vitae tuae ultimo plangere eadem peccata 
 minime valebis.' 
 
 Bernardus e , Epist. cvii. ad Thorn. Beverly ' De qua tamen 
 jam percepta suimet ex parte notitia, interim quidem glori- 
 etur in spe, nondum tamen in securitate ;' Bernardo enim 
 securitas in excessu est, et opponitur timori in defectu. Vide 
 Serm. in Cantic. xi. f 
 
 r). Fideles de prsedestinatione perseverantiaque sua incertos 
 esse per omnem vitam, probat Augustinus, 
 
 In De corrept. et gratia, cap. xiii. s initio fere. 
 
 Contra articulos sibi f also impositos h , Artie. 12. 
 
 In Epistold cexvii. 1 
 
 In De dono per sever antia, cap. xiii. k hand longe ab initio. 
 In De civitate Dei, lib. xi. c. 12.' 
 
 '' [vol. ii. col. 869.] opp. S. Aug., vol. x. Append. col v 
 
 ' [col. 1493 P.] 211.] 
 ' [col. 585 sqq.] ' [vol. ii. col. 799.] 
 
 * [vol. x. col. 772.] k [vol. x. col. 838.] 
 
 b [Al. Prosper. Aquit. pro Aug. 1 [vol. vii. col. 282.] 
 doctr. respons. ad object. Vincent, in 
 
BISHOP ANDREWES' 
 FORM OF CONSECRATION 
 
 OF A 
 
 CHURCH AND CHURCHYARD. 
 
 x 2 
 
CONSECRATIO 
 
 C APELLiE JESU, ET C CEMETERI I, 
 
 PEK 
 
 LANCELOTUM EPISCOPUM WINTON. 
 
 JUXTA Southamptoniensem villam ecclesia Beatce Marice 
 collapsa cernitur, solis cancellis ad sacros usus superstitibus : 
 paucce aliquot cedes ibi inpropinqud parte numerantur ; caster a 
 parochianorum multitudo hinc inde sparsim inhabitant in villis, 
 turn loci longinquo intervallo, turn cestuario longe periculoso 
 divisi ab ecclesia. Ex ed accedendi difficultate non profance 
 modo plebeculce animos facile invasit misera negligentia atque 
 dispretio divini cultus, sed et viri probi sedulique pietatis cul- 
 tores remoram in trajectu scepe experti sunt, hand ipso quidem 
 capitum discrimine eluctabilem ; consortem hujus infortunii 
 cum se factum sentiret (dum ibi loci familiam poneret) vir 
 strenuus Ricardus Smith, armiger, heroicos plane animos 
 gestans, atque inspiratos de ccelo, commune hoc religionis dis- 
 pendium privatis quingentarum, aliquot librarum expensis (aut 
 plus eo) redemit, et capellam egregiam, quam Deo divinisque 
 officiis dicari supplex vovet, in altera parte fluminis magnified 
 extruit. 
 
 Spectato probatoque capellce hujus Jesu omni adparatu, 
 adest tandem reverendissimus in Christo pater, honorandissi- 
 mus Lancelotus episcopus Wintoniensis, Septembris 17, anno 
 1620, hord octavd matutind aut circiter ; erat autem dies 
 dominicus : episcopus capellam statim ingressus induit se ponti- 
 Jicalibus, quern secuti itidem {qui ipsi d sacris domesticis 
 aderant) Matthceus et Christophorus Wren, SS. Theol. Bacc, 
 sacerdotalibus induuntur ; egressus dein cum Mis episcopus, 
 
310 Bishop Andreices' form of consecration 
 
 convenarum magna stipante catervd, fundatorem affari orditur 
 in hcec fere verba : — 
 
 Captain Smith, you have been an often and earnest suitor 
 to me, that I would come hither to you; now that we are 
 come hither to you, what have you to say to us ? 
 
 Turn Hie prafatd humillime reverentid schedulam porrigit, 
 quam suo nomine recitari cupit per Willielm. Cole, qui episcopo 
 a registris erat ; earn ille, ad nutum episcopi, clard voce sic 
 perlegit ; — 
 
 " In the name of Richard Smith, of Peer-tree in the county 
 of Southampton, esquire, right reverend father in God, I 
 present unto you the state of the village of Weston, and the 
 hamlets, Itchin, Wolston, Ridgeway, and the part of Bittern 
 Manor, (being all of the parish of St. Mary's, near South- 
 ampton, in the diocese of Winton,) as well in his own as in 
 the name of the inhabitants of the said village, hamlets, 
 &c, wherein are many households, and much people of all 
 sorts, who not only dwell far from the church, but are also 
 divided from the same by the great river of Itchin, where 
 the passage is very broad, and often dangerous, and very 
 many times on the days appointed for common prayer and 
 that service of God, so tempestuous, as the river cannot be 
 passed ; and so the people go not over at all, or if any do, yet 
 they both go and return back in great danger, and sometimes 
 not the same day. Besides, in the fairest weather, at their 
 return from church they press so thick into the boat for haste 
 home, that often it proves dangerous, and ever fearful, espe- 
 cially to women with child, old, impotent, sickly people, and 
 to young children ; many times also they are forced to baptize 
 their children in private houses, the water not being passable ; 
 and when they lie sick, they are without comfort to their 
 souls, and die without any ghostly advice or counsel; their 
 own minister not being able to visit them, by reason of the 
 roughness of the water, and other ministers being some miles 
 off remote from them. 
 
 " And thus much formerly having been presented to your 
 predecessor, he favourably gave leave to the said Richard 
 Smith to erect a chapel on the east side of the said river, at 
 
of a church and churchyard. 
 
 311 
 
 the only proper cost and charges of him the said Richard 
 Smith ; which chapel being now finished, with intent and 
 purpose that it may be dedicated to the worship of God, and 
 that His holy and blessed name might there be honoured and 
 called upon by the said Richard Smith, his family, and the 
 inhabitants aforesaid, who cannot without great danger pass 
 over unto their parish church; I, in the name of the said 
 Richard Smith, and in the name of them all, do promise 
 hereafter to refuse and renounce to put this chapel, or any 
 part of it, to any profane or common use whatsoever; and 
 desire it may be dedicated and consecrated wholly and only 
 to religious uses, for the glory of God, and the salvation of 
 our souls. 
 
 "In which respect he humbly beseecheth God to accept of 
 this his sincere intent and purpose, and he and they are 
 together humble suitors unto your lordship, as God's minister, 
 the bishop and ordinary of this diocese, in God's stead to 
 accept of this his free-will offering; and to decree this chapel 
 to be severed from all common and profane uses, and so to 
 sever it; as also by the word of God and prayer, and other 
 spiritual and religious duties, to dedicate and consecrate it to 
 the sacred name of God, and to His service and worship only ; 
 promising that we will ever hold it as an holy place, even as 
 God's house, and use it accordingly ; and that we will from 
 time to time, and ever hereafter as need shall be, see it con- 
 veniently repaired, and decently furnished in such sort as a 
 chapel ought to be ; and that we will procure us some suffi- 
 cient clerk, being in the holy order of priesthood, by your 
 lordship, as ordinary of that place, and by your successors to 
 be allowed and licensed, and unto him to yield competent 
 maintenance, to the end that he may take upon him the cure 
 of the said chapel ; and duly say divine service in the same 
 at times appointed, and perform all other such offices and 
 duties, as by the canons of that church, and the laws of the 
 realm, every curate is bound to perform." 
 
 Post hcec episcopus. 
 
 Captain Smith, is this the desire of you and your neigh- 
 bours ? 
 
312 
 
 Bishop Andrewes' form of consecration 
 
 Quo affirmato, die : — 
 In the name of God let us begin. 
 
 Orditur igitur a psalmo xxlv. 
 " The earth is the Lord's, and all that is therein," &c. 
 
 Alterni vero respondent uterque sacellanus, et sic deinceps ad 
 finem psalmi ; dicta autem BogoXoyiq, paulatim se promovet 
 episcopus ad portam capellce, atque recitat e psalmo cxxii. 
 
 " I was glad when they said unto me, We will go into the 
 house of the Lord; our feet shall stand in thy gates, O 
 Jerusalem." 
 
 Substitit itaque prce foribus universa multitudo, intrante epi- 
 scopo et fundatore cum sacellanis, qui genua statim flectunt 
 ubi spectari commode audirique possint a plebe ; atque episcopus 
 infit. 
 
 Let us dedicate and offer up unto God this place with the 
 same prayer that king David did dedicate and offer up his, 
 1 Chron. xxix. 10 ; 
 
 . " Blessed be Thou, O Lord our God, and the God of our 
 fathers, for ever and ever," &c, usque ad finem ver. 18, paucis 
 mutatis; deinde 
 
 Most glorious God, the heaven is Thy throne, and the 
 earth is Thy footstool; what house then can be built for 
 Thee, or what place is there that Thou canst rest in ? How- 
 beit we are taught by Thy holy word, that Thy will is not to 
 dwell in the dark cloud, but that Thy delight hath been ever 
 with the sons of men ; so that in any place whatsoever, where 
 two or three are gathered together in Thy name, Thou art in 
 the midst of them ; but specially in such places as are set 
 apart and sanctified to Thy name, and to the memory of it, 
 there Thou hast said Thou wilt vouchsafe Thy gracious 
 presence after a more special manner, and come to us and 
 bless us. 
 
 Wherefore in all ages of the world Thy servants have sepa- 
 rated certain places from all profane and common uses, and 
 hallowed unto Thy divine worship and service, either by 
 
of a church and churchyard. 
 
 313 
 
 inspiration of Thy blessed Spirit, or by express commandment 
 from Thine own mouth. 
 
 By inspiration of Thy Holy Spirit; so didst Thou put 
 into the heart of Thy holy patriarch Jacob, to erect a stone 
 in Bethel to be an house to Thee, which act of his Thou 
 didst call for, and highly allow of. 
 
 By express commandment from Thine own mouth ; so did 
 Moses make Thee the tabernacle of the congregation in the 
 desert, which Thou didst honour by covering it with a cloud, 
 and filling it with Thy glory. 
 
 And after, when it came into the heart of Thy servant 
 David to think it was in no wise fitting that himself should 
 dwell in an house of cedar, and the ark of God remain but in 
 a tabernacle, Thou didst testify with Thine own mouth, that 
 in that David was so minded to build a house to Thy name, 
 it was well done of him to be so minded, though he built 
 it not. 
 
 The material furniture" for which house though his father 
 plentifully prepared, yet Solomon his son built it and brought 
 it to perfection. To which house Thou wert pleased visibly 
 to send fire from heaven to consume the sacrifice, and to fill 
 it with the glory of Thy presence, before all the people. 
 
 And after, when for the sins of Thy people that temple was 
 destroyed, Thou didst by Thy prophets, Aggai and Zachary, 
 (by shewing how inconvenient it was that they should dwell 
 in ceiled houses, and let Thy house lie waste,) stir up the 
 spirit of Zorobabel to build Thee the second temple anew ; 
 which second house likewise by the fulness of the glory of 
 Thy presence Thou didst shew Thyself to like and allow of. 
 
 Neither only wert Thou well pleased with such as did build 
 Thee these temples, but even with such of the people after- 
 wards as, being moved with zeal, added unto their temple, 
 their mother church, lesser places of prayer, by the names 
 of synagogues, in every town throughout the land ; for the 
 tribes to ascend up to worship Thee, to learn Thy holy will, 
 and to do it. Which very act of the centurion, to build Thy 
 people a synagogue, Thou didst well approve and commend 
 in the gospel. 
 
 And by the bodily presence of Thy Son our Saviour at 
 the feast of the dedication, testified by St. John, didst really 
 
314 Bishop Andrewes 1 form of consecration 
 
 well allow of and do honour to such devout religious services 
 as we are now about to perform. 
 
 Which also by Thy holy word hast taught us, that Thine 
 apostles themselves, and the christians in their time, as they 
 had houses to eat and drink in, so had they also where the 
 whole congregation of the faithful came together in one place, 
 which they expressly called God's church, and would not have 
 it despised, nor abused, nor eaten nor drunken in, but had in 
 great reverence, being the very place of their holy assemblies. 
 
 By whose godly examples the christians in all ages succes- 
 sively have erected and consecrated sundry godly houses for 
 the celebration of divine service and worship, monuments of 
 their piety and devotion, as our eyes see this day. 
 
 We then, as fellow-citizens with the saints and of the 
 household of God, being built upon the foundation of the 
 apostles and prophets, Jesus Christ himself being the head 
 corner-stone ; walking in the steps of their most holy faith, 
 and ensuing the examples of these Thy patriarchs, prophets, 
 and apostles, have together with them done the same work, I 
 say, in building and dedicating this house, as an habitation 
 for Thee, and a place for us to assemble and meet together 
 for the observation of Thy divine worship, invocation of Thy 
 name, reading, preaching, and hearing Thy most holy word, 
 administering Thy most holy sacraments; and above all in 
 Thy most holy place, the very gate of heaven upon earth, as 
 Jacob named it, to do the work of heaven ; to set forth Thy 
 most worthy praise, to laud and magnify Thy most glorious 
 Majesty, for all Thy goodness to all men ; especially to us of 
 the household of faith. Accept, therefore, we beseech Thee, 
 most gracious Father, of this our bounden duty and service ; 
 accept this for Thine house ; and because Thine holiness be- 
 comes Thine house for ever, sanctify this house with Thy 
 gracious presence, which is erected to the honour of Thy most 
 glorious name. 
 
 Now therefore, arise, O Lord, and come into this place of 
 Thy rest, Thou and the ark of Thy strength ; let Thine eye 
 be open towards this house day and night ; let Thine ears be 
 ready towards the prayers of Thy children which they shall 
 make unto Thee in this place, and let Thine heart delight to 
 dwell here perpetually : and whensoever Thy servants shall 
 
of a church and churchyard '. 
 
 315 
 
 make to Thee their petitions in this house, either to bestow 
 Thy good graces and blessings upon them, or to remove Thy 
 punishments and judgments from them ; hear them from 
 heaven Thy dwelling-place, the throne of the glory of Thy 
 kingdom, and when Thou hearest, have mercy ; and grant, O 
 Lord, we beseech Thee, that here and elsewhere Thy priests 
 may be clothed with righteousness, and Thy saints rejoice in 
 Thy salvation. 
 
 And whereas both in the Old and New testament Thou 
 hast consecrated the measuring out and building of a material 
 church to such an excellent mystery, that in it is signified and 
 presented the fruition of the joy of Thy heavenly kingdom, 
 we beseech Thee that in this material temple made with 
 hands we may so serve and please Thee in all holy exercises 
 of godliness and christian religion, that in the end we may 
 come to that Thy temple on high, even to the holy places 
 made without hands, whose builder and maker is God ; so as 
 when we shall cease to pray to Thee on earth, wc may with 
 all those that have in the like manner erected such places to Thy 
 name, and with all Thy saints eternally praise Thee in the 
 highest heavens, for all Thy goodness vouchsafed us for a time 
 here on earth, and laid up for us there in Thy kingdom for 
 ever and ever ; and that for Thy dear Son's sake, our blessed 
 Saviour, Jesus Christ, to whom, &c. 
 
 Blessed Father, who hast promised in Thy holy law that in 
 every place where the remembrance of Thy name shall be 
 put, Thou wilt come unto us and bless us ; according to that 
 Thy promise, come unto us and bless us, who put now upon 
 this place the memorial of Thy name, by dedicating it wholly 
 and only to Thy service and worship. 
 
 Blessed Saviour, who in the gospel with Thy bodily pre- 
 sence didst honour and adorn the feast of the dedication of the 
 temple ; at this dedication of this temple unto Thee, be pre- 
 sent also, and accept, good Lord, and prosper the work of our 
 hands. 
 
 Blessed Spirit, without whom nothing is holy, no person 
 or place is sanctified aright, send down upon this place Thy 
 sanctifying power and grace, hallow it, and make it to Thee 
 an holy habitation for ever. 
 
 Blessed and glorious Trinity, by whose power, wisdom, and 
 
316 Bishop Andrewes form of consecration 
 
 love, all things are purged, lightened, and made perfect; 
 enable us with Thy power, enlighten us with Thy truth, per- 
 fect us with Thy grace, that both here and elsewhere, acknow- 
 ledging the glory of Thy eternal Trinity, and in the power of 
 Thy divine majesty worshipping the Unity, we may obtain 
 to the fruition of the glorious godhead, Trinity in Unity, and 
 Unity in Trinity, to be adored for ever. 
 
 God the Father, God the Son, and God the Holy Ghost, 
 accept, sanctify, and bless this place to the end whereunto, 
 according to His own ordinance, we have ordained it ; to be 
 a sanctuary to the Most high, and a church for the living 
 God. The Lord with His favour ever mercifully behold it, 
 and so send upon it His spiritual benediction and grace, that 
 it may be the house of God to Him, and the gate of heaven 
 to us. Amen. 
 
 Hcbc precatus episcopus baptisterium adit, atque impositd 
 manu ait, 
 
 Regard, O Lord, the supplications of Thy servants, and 
 grant that those children that shall be baptized in this laver of 
 the new birth may be sanctified and washed with the Holy 
 Ghost, delivered from Thy wrath, received into the ark of 
 Christ's church, receive herein the fulness of grace, and ever 
 remain in the number of Thy faithful and elect children. 
 
 Suggestum dein ; 
 
 Grant that Thy holy word, which from this place shall be 
 preached, may be the savour of life unto life, and as good 
 seed take root and fructify in the hearts of all that shall 
 hear it. 
 
 'AvaXoyeiov quoque ; 
 
 Grant that by Thy holy word, which from this place shall 
 be read, the hearers may both perceive and know what things 
 they ought to do, and also may have grace and power to fulfil 
 the same. 
 
 Sacram etiam mensam ; 
 
 Grant that all they that shall at any time partake at this 
 table the highest blessing of all, Thy holy communion, may 
 
of a church and churchyard. 317 
 
 be fulfilled with Thy grace and heavenly benediction, and 
 may to their great and endless comfort obtain remission of 
 their sins, and all other benefits of Thy passion. 
 
 Locum nuptiarum ; 
 
 Grant that such persons as shali be here joined together in 
 the holy estate of matrimony by the covenant of God, may 
 live together in holy love unto their lives' end. 
 
 Universum denique pavimentum. 
 
 Grant to such bodies as shall be here interred, that they 
 with us, and we with them, may have our perfect consumma- 
 tion and bliss, both in body and soul, in Thine everlasting 
 kingdom. 
 
 Turn Jlexis genibus ante sacram mensam pergit porro. 
 
 Grant that this place, which is here dedicated to Thee by 
 our office and ministry, may also be hallowed by the sanctify- 
 ing power of Thy holy Spirit, and so for ever continue 
 through Thy mercy, O blessed Lord God, who dost live and 
 govern all things, world without end. 
 
 Grant as this chapel is separated from all other common 
 and profane uses, and dedicated to those that be sacred only, 
 so may all those be that enter into it. 
 
 Grant that all wandering thoughts, all carnal and worldly 
 imaginations, may be far from them, and all godly and spiri- 
 tual cogitations may come in their place, and may be daily 
 renewed and grow in them. 
 
 Grant that those Thy servants that shall come into this Thy 
 holy temple, may themselves be made the temples of the Holy 
 Ghost, eschewing all things contrary to their profession, and 
 following all such things as are agreeable to the same. 
 
 When they pray, that their prayers may ascend up into 
 heaven into Thy presence, as the incense ; and the lifting up 
 of their hands be as the morning sacrifice ; purify their hearts, 
 and grant them their hearts' desire, sanctify their spirits, 
 and fulfil all their minds, that what they faithfully ask, they 
 may effectually obtain the same. 
 
 When they offer, that their oblation and alms may come up 
 
318 
 
 Bishop Andrewcs' form of consecration 
 
 as a memorial before Thee, and they find and feel that with 
 such sacrifices Thou art well pleased. 
 
 When they sing, that their souls may be satisfied as with 
 marrow and fatness, when their mouth praiseth Thee with 
 joyful lips. 
 
 When they hear, that they hear not as the word of man, 
 but as indeed it is, the word of God, and not be idle hearers, 
 but doers of the same. 
 
 Populus interea tacite ingressus in irnis substitit, dim hcec in 
 cancellis agerentur ; quibits finitis, sedes quisque suas jussi 
 capessnnt, atque ad solennem liturgiam sacellani se parant. 
 
 Alter sacellanorum coram sacra tnensd venerans sic incipit : 
 
 If we say we have no sin, we deceive ourselves, and the 
 truth, &c. 
 
 Confessionem, absolutionem, dominicam irpoaev^v recitant, 
 fyc. — Psalmos canunt pro tempore accommodos, ps. lxxxiv. 
 cxxii. et cxxxii., alternis respondente populo quibus facultas 
 erat et libri. — Lectio prima definitur e Gen. xxviii. a versu 
 primo ad finem. — Hymn., Te Deum, SfC — Lectio secunda ex 
 secundo capite S. Joan, a versu 13 ad finem. — Hymn., Ps. c. 
 
 "I believe in God the Father almighty, Maker of heaven 
 and earth," &c. 
 
 Et post usitatas collectas hanc specidlem addidit episcopus : 
 
 O Lord God, mighty and glorious, and of incomprehensible 
 majesty, Thou fillest heaven and earth with the glory of Thy 
 presence, and canst not be contained within any the largest 
 compass, much less within the narrow walls of this room ; yet 
 forasmuch as Thou hast been pleased to command in Thy 
 holy law that we should put the remembrance of Thy name 
 upon places, and in every such place Thou wilt come to us 
 and bless us, we are here now assembled to put Thy name 
 upon this place and the memorial of it, to make it Thy house, 
 to devote and dedicate it for ever unto Thee, utterly sepa- 
 rating it from all worldly uses, and wholly and only consecrate 
 it to the invocation of Thy glorious name : wherein suppli- 
 
of a ch urch and churchyard. .'519 
 
 cations and intercessions may be made for all men; Thy sacred 
 word may be read, preached, and heard; the holy sacraments 
 (the laver of regeneration, and the commemoration of the pre- 
 cious death of Thy dear Son) may be administered; Thy 
 praise celebrated and sounded forth ; Thy people blessed by 
 putting Thy name upon them. We, poor and miserable crea- 
 tures as we are, be altogether unfit and utterly unworthy to 
 appoint any earthly thing to so great a God ; and I the least of 
 all Thy servants, no ways meet to appear before Thee in so 
 honourable a service ; yet being Thou hast oft heretofore been 
 pleased to accept such poor offerings from sinful men, most 
 humbly we beseech Thee, forgiving our manifold sins, and 
 making us worthy by counting us so, to vouchsafe to be pre- 
 sent here among us in this religious action, and what we sin- 
 cerely offer, graciously to accept at our hands ; to receive the 
 prayers of us, and all others who either now or hereafter en- 
 tering into this place, by us hallowed, shall call upon Thee ; 
 and give us all grace when we shall come into the house of 
 God, that we may look to our feet, knowing that the place we 
 stand on is holy ground, bringing hither clean thoughts and 
 undefiled bodies, that we may wash both our hearts and hands 
 in innocency, and so compass Thine altar. 
 
 Jam alter sacellanus denuo exiens, et venerans ante sacram 
 mensam, incipit litaniam ; in fine cujus recitavit hoc ipse epi- 
 scopus : — 
 
 O Lord God, who dwellest not in temples made with 
 hands (as saith the prophet), yet hast ever vouchsafed to 
 accept the devout endeavours of Thy poor servants, allotting 
 special places for Thy divine worship, promising even there 
 to hear and grant their requests ; I humbly beseech Thee to 
 accept of this day's duty and service of dedicating this chapel 
 to Thy great and glorious name ; fulfil, O Lord, I pray 
 Thee, Thy gracious promises, that whatsoever prayer in this 
 sacred place shall be made according to Thy will, may be ac- 
 cepted by Thy gracious favour, and returned with their desired 
 success to Thy glory and our comfort. Amen. 
 
 Post benedictionem populi cantatur psalm, cxxxii., conscen- 
 ditque svggestum M. Robinson, Thcol. Bac, fundatoris surnrno 
 
320 
 
 Bishop And reives 1 form of consecration 
 
 rogatu ; episcopus hoc ei tandem concessit ; (geminas sorores Me 
 atque fundator in uxores duxerant, sed utrdque defunctd, jam 
 tertiis gaudebat thalamis concionator ;) thema ejus desumptum e 
 Gen. cap. xxviii. ver. 16, 17 ; inter catera docte egit de omni- 
 prcssentid divind, ubivis locorum, turn speciatim (pro beneplacito 
 suo) in ecclesid, deque reverentid et veneratione ibi debitd. — 
 Pergitur in liturgid, qua mvlier qucedam pavpercula purifi- 
 canda ad limen cancellorum accedens, genua Jlectit, gratiasque 
 post partum, solenni ecclesice ritu, agit ; baptizandus autem vel 
 matrimonio jungendus, nullus aderat. — Itur dein ad ccenos 
 dominica administrationem, sacellanorum altero ad australem, 
 altero ad septentrionalem partem sacra mensce genu jiectente 
 et dicente : — 
 
 "Our Father, which art in heaven, hallowed be Thy name," 
 &c. 
 
 Ante epistola lectionem hanc specialem collectam, una cum 
 collectd solitd pro rege, recitat sacellanorum alter : — 
 
 Most blessed Saviour, who by Thy bodily presence at the 
 feast of dedication didst honour and approve such devout and 
 religious services as we have now in hand, be Thou present 
 also at this time with us, and consecrate us into an holy tem- 
 ple unto Thyself, that Thou dwelling in our hearts by faith, 
 we may be cleansed from all carnal affections, and devoutly 
 given to serve Thee in all good works. Amen. 
 
 Epistolam secundus sacellanus, ante sacram mensam stans, 
 legit ex 1 Cor. cap. iii. a ver. 16 ad Jinem. — SS. evangelium 
 prior sacellanus ibidem stans recitat e cap. x. S. Joannis a 
 ver. 22 ad Jinem. — Dein symbolum Nicamum, omnibus etiam 
 stantibus. 
 
 Post ilia episcopus, sede sua egressus, coram sacra mensd sese 
 provolvit atque ait ; — 
 
 Let us pray the prayer of king Solomon, which he prayed 
 in the day of the dedication of his temple, the first temple 
 that ever was, 2 Chron. vi. ah initio ver. 18 ad ver. 40, quo 
 Jinito ait : — 
 
 Thus prayed king Solomon, and the Lord appeared unto 
 
of a church and churchyard. 
 
 321 
 
 him, and answered and said unto him, I have heard thy 
 prayer, and have chosen this place for Myself, to be an house 
 of sacrifice, 2 Chron. vii. 12. 
 
 Thus did God answer; we have prayed with Solomon, 
 answer us, O Lord, and our prayer, as Thou didst him and 
 his ; behold the face of Thine anointed, even Christ our 
 Saviour, and for His sake grant our requests. 
 
 Dein in cathedram ibidem se collocat, assidentibus Thomd 
 Ridley cancellario episcopi a dextris, a sinistris verb doctore 
 Barlo archidiacono Winton., actumque consecrationis, pileo 
 tectus, promulgat in hanc formam : — 
 
 In nomine Domini Amen. Cum strenuus vir Ricardus 
 Smith de Peer-tree in comitatu Southampt. armiger, pia et 
 religiosa devotione ductus, capellam hanc in quodam solo 
 vasto vocato Ridgway-heath, juxta aedes suas communiter 
 nuncupatas Peer-tree, infra parochiam ecclesise paroch. Beatae 
 Marise juxta villam Southampt. dioceseos et jurisdictionis 
 nostra?, continentem intra muros ejusdem in longitudine ab 
 Oriente ad Occidentem quinquaginta pedes et dimid. aut 
 circiter, in latitudine vero ab Aquilone ad Austrum vi- 
 ginti pedes et dimid. aut circiter, propriis suis sumptibus 
 sedificaverit, erexerit, et construxerit ; eandemque capellam 
 cancellis ligneis distinxerit ; sacra mensa decenter instructs, 
 baptisterio, pulpito, sedibus convenientibus, tarn infra super 
 solum quam supra in modum galeriae, campana etiam aliisque 
 necessariis ad divinum cultum sufficienter et decenter orna- 
 verit ; nobisque supplicaverit tarn suo nomine quam aliorum 
 inhabitantium in villa de Weston, ac hamlettis de Itchin, 
 Ridgway, ac quorundam etiam inhabitantium in manerio 
 nostro de Bitterne, de parochia praedicta, quatenus nos auc- 
 toritate nostra ordinaria et episcopali pro nobis et succes- 
 soribus nostris dictam capellam ab usibus pristinis commu- 
 nibus et profanis quibuscunque separare, et in usus sacros 
 et divinos consecrare et dedicare dignaremur. 
 
 Nos Lancelotus permissione divina Winton. episcopus, 
 pio et religioso tarn ipsius quam aliorum in villa et hamlettis 
 prsedictis habitantium desiderio in hac parte favorabiliter 
 annuentes, ad consecrationem capellse hujus de novo pro- 
 
 Y 
 
322 
 
 Bishop Andrewes" form of consecration 
 
 priis sumptibus dicti strenui viri Ricardi Smith, sic ut prae- 
 fertur erecta? et ornata?, auctoritate nostra ordinaria et epi- 
 scopali procedentes, eandem capellam ab orani communi et 
 profano usu in perpetuum separarnus, et soli divino cultui ac 
 divinorutn celebrationi in perpetuum addicimus, dicamus, de- 
 dicamus : ac insuper eadem auctoritate nostra ordinaria et epi- 
 scopali, pro nobis et successoribus nostris licentiam pariter et 
 facultatem in Domino concedimus, ad rem divinam ibidem 
 faciendam, nempe preces publicas et sacram ecclesiae litur- 
 giam recitandam, ac verbum Dei sincere proponendum et 
 pra?dicandum, sacramenta sacra? eucharistia? et baptismatis 
 in eadem ministranda, matrimonia solemnizanda, mulieres 
 post puerperium ad gratiarum actionem publicam recipiendas 
 et adjuvandas, mortuos sepeliendos, cseteraque qua?cunque 
 peragenda, qua? in aliis capellis licite fieri possunt et solent. 
 Ac tam presbytero in capella prsedicta deservituro preces 
 divinas dicendi, ca?teraque pra?missa faciendi, quam domino 
 Ricardo Smith, et familia? ejus, reliquisque in dictis locis 
 habitantibus, preces divinas audiendi, cseteraque prsemissa 
 percipiendi, plenam in Domino potestatem concedimus. Ean- 
 demque capellam ad levamen (anglice, 'a chapel of ease') sub 
 dicta ecclesia parochiali R. Maria? juxta villam Southampt. 
 tanquam matrice ecclesia sua, quantum in nobis est, et de jure 
 divino, canonibus ecclesia? et statutis hujus regni Anglia? pos- 
 sumus, in honorem Dei et sacros inhabitantium usus, nunc et 
 in futurum consecramus, per nomen capella? Jesu in parochia 
 sancta? Maria? juxta villam Southampt., et sic consecratam 
 fuisse, et esse, et in futuris perpetuis temporibus remanere 
 debere, palam et publice pronunciamus, decernimus, et de- 
 claramus; et per nomen capella? Jesu nominamus et appel- 
 lamus, et sic perpetuis futuris temporibus nominandam et 
 appellandam fore decernimus : privilegiis insuper omnibus et 
 singulis in capite usitatis, et capellis ab antiquo fundatis com- 
 petentibus, capellam hanc Jesu pra?dictam ad omnem juris 
 effectum munitam et stabilitam esse volumus ; et quantum in 
 nobis est, et de jure divino possumus, sic munimus et stabili- 
 mus per praesentes; absque pra?judicio tamen ullo, et salvo 
 semper jure et interesse ecclesia? parochialis sancta? Maria? 
 juxta villam Southampt. tanquam matricis ecclesia?; et rec- 
 toris, guardianorum, aliorumquc ministrorum ejusdem pro 
 
of a church and churchyard. 
 
 323 
 
 tempore existentium (in cujus parochia dicta capella Jesu 
 notorie sita et situata est) in omnibus et singulis decimis, ob- 
 lationibus, obventionibus, vadiis, feudis, proficuis, privilegiis, 
 juribus et emolumentis quibuscunque ordinariis et extraor- 
 dinariis eisdem respective debitis vel consuetis, ac infra prae- 
 cinctum seu limites capellae Jesu praedictae orientibus et pro- 
 venientibus, et ad dictam ecclesiam matricem sanctae Mariae, 
 rectori, guardianis vel aliis ministris ejusdem de jure vel 
 consuetudine quoquo modo spectantibus vel pertinentibus, 
 in tarn amplis modo et forma prout eisdem debebantur aut 
 solvi solebant ante hanc nostram consecrationem hujus ca- 
 pellae praedictae. 
 
 Proviso, quod prasdictus strenuus vir Ricardus Smith, ac 
 ejus haeredes et assignati, aliique in dicta villa et hamlettis, &c. 
 habitantes, non solum dictam capellam, quoties opus merit, 
 impensis suis propriis reficere et reparare, sed etiam ad re- 
 parationes praedictae matricis ecclesiae sanctae Mariae juxta 
 villam Southampt., et ccemeterii ejusdem ecclesiae, ac ad 
 omnia alia onera ad quae caeteri parochiani dictae matricis 
 ecclesiae teneantur. 
 
 Proviso etiam, quod tam dictus strenuus vir Ricardus 
 Smith, haeredes et assignati ejus, quam reliqui omnes in 
 dictis villis et hamlettis, &c. habitantes, in signum subjec- 
 tionis capellae hujus sub ecclesia matrice beatae Mariae juxta 
 Southampt. ac senioritatis ejusdem ecclesiae supra dictam ca- 
 pellam, singulis annis de tempore ad tempus ad festum pas- 
 chatis, vel ad festum pentecostes, ad dictam ecclesiam ma- 
 tricem venire, et in dicta matrice ecclesia tantum, non in 
 dicta capella, (si tutd ad ecclesiam parochialem venire pos- 
 sint,) preces audire, et sacramentum eucharistiae ibidem per- 
 cipere ; vel si tempestate aut alio impedimento detineantur 
 quo minus tunc venire possint, turn die dominico, quo tuto 
 venire possunt, subsequente, venire et eucharistiam accipere 
 omnino teneantur, absque speciali licentia nostra seu vicarii 
 nostri generalis in hac parte obtenta. 
 
 Proviso etiam, quod in dicta capella sacramentum baptis- 
 matis non ministretur, nec matrimonia solemnizentur, neque 
 verbum Dei praedicetur, neque sacramenta vel sacramentalia 
 aliquibus profanis conferantur, praeterqu&m solis inhabitan- 
 tibus seu degentibus in villa, hamlettis, &c. praedictis, nec 
 
 Y 2 
 
324 
 
 Bishop Andrewes' form of consecration 
 
 etiam reliquis dictae matricis ecclesiae parochianis in occi- 
 dental! parte ripae inhabitantibus, inscio vel invito rectore 
 ecclesiae matricis sanctae Mariae juxta villam Sontbampt. 
 praBdictam, seu absque assensu, consensu et licentia ejusdem 
 prius habita et obtenta. 
 
 Et ulterius, dicto strenuo Ricardo Smith, haeredibus et 
 assignatis suis, liberam et plenam potestatem in Domino con- 
 cedimus per praesentes, idoneum presbyterum de tempore in 
 tempus nominandi ad deserviendum et divina officia in dicta 
 capella exequenda, a nobis et successoribus nostris de tem- 
 pore in tempus approbandum et licentiandum : ad quod dic- 
 tus strenuus vir R. Smith, haeredes et assignati sui, et reliqui 
 in dictis villa et hamlettis, &c. inhabitantes de tempore in 
 tempus in futurum propriis suis sumptibus dictum presby- 
 terum sive curatum in eadem capella deservientem, et auc- 
 toritate nostra vel successorum nostrorum ut praefertur ap- 
 probatum et licentiatum, alent et sustinebunt, ac annuale sti- 
 pendium viginti marcarum ad minimum eidem presbytero vel 
 curato praestabunt, et solvent ad quatuor festa, Nativitatis 
 Christi, Annunciationis, Nativitatis sancti Johannis baptistae, 
 et sancti Michaelis, per aequales portiones, sine ulla tamen 
 diminutione vel defalcatione juris ecclesiastici, decimarum, 
 oblationum, vel obventionum quarumcunque ad dictam eccle- 
 siam parochialem sanctae Mariae, seu ad rectorem ejus pro 
 tempore existentem, quo modo de jure vel consuetudine spec- 
 tantium seu pertinentium. 
 
 Et ulterius, quod pro sepulturis in capella praedicta, et in 
 choro seu navi ejusdem, omnibusque aliis in dicta capella 
 vel extra gerendis, vadia, quoad defunctos tarn in domo dicti 
 strenui viri R. Smith, haeredum et assignatorum suorum, quam 
 in dicta villa, hamlettis, &c, rectori dictae ecclesias matricis 
 pro tempore existenti, et successoribus suis, et guardianis 
 respective, et clerico, caeterisque ministris dictae ecclesiae 
 parochialis debite solvantur, in tam amplis modo et forma 
 prout pro sepulturis in choro seu intra cancellos seu etiam in 
 navi dictae ecclesiae matricis solvi consuetum fuit, et prout 
 solvi solet et deberet si personae praedictae intra cancellos seu 
 navim dictae matricis ecclesiae sepultae fuissent. 
 
 Quod si autem aliquando demerit in dicta capella pres- 
 byter, curatus legitime per nos aut successores nostros licen- 
 
of a church and churchyard. 
 
 325 
 
 tiatus et approbatus, tunc praedictus strenuus vir R. Smith, 
 haeredes et assignati sui ac reliqui in dicta, villa, et ham- 
 lettis, &c. inhabitantes, ad matricem ecclesiam convenire, 
 aut ibidem precibus interesse teneantur, prout ante solebant, 
 donee dicta capella de legitimo curato ad ibidem divina cele- 
 branda idonee provideatur et idem admittatur. Quod si au- 
 tem aliquo tempore in posterum (quod Deus avertat) per con- 
 tinues sex menses per culpam aut negligentiam parochianorum 
 defuerit idoneus curatus in dicta capella qui ibidem divina 
 celebret, aut si curatus sit qui per sex menses continuos non 
 celebret, tunc nobis et successoribus nostris potestatem reser- 
 vamus pro ea vice tantum idoneum curatum ad dictam ca- 
 pellam nominandi, ad supplendam negligentiam dictorum 
 R. Smith, hseredum et assignatorum suorum. Quod si autem 
 dicta capella decenter non fuerit reparata vel instructa libris 
 aliisque ad cultum divinum necessariis, per tempus praedictum, 
 (nisi ex legitima in ea, parte causa per episcopum approbanda 
 hoc contigerit,) tunc in perpetuum post dictos sex menses 
 continuos sic elapsos, teneantur omnes infra prsecinctum seu 
 limites dictse capellse inhabitantes ad matricem ecclesiam 
 convenire, pro divinis audiendis, prout ante hanc nostram 
 consecrationem tenebantur; aliqua in hac concessione seu 
 consecratione nostra in contrarium non obstante, ac perinde 
 ac si haec concessio seu consecratio facta nunquam fuisset. 
 
 Postremo reservamus nobis et successoribus nostris, epi- 
 scopis Winton., potestatem visitandi dictam capellam, prout 
 alias capellas infra nostram diocesin situatas, communiter 
 nuncupatas peculiares, ut nobis eisque constet an decenter in 
 reparationibus aliisque conservetur, et an omnia ibidem de- 
 center et secundum ordinem fiant. Qua? omnia et singula 
 sic reservamus ; quoad ceetera vero praemissa, quatenus in 
 nobis est, et de jure possumus, pro nobis et successoribus 
 nostris decernimus et stabilimus per praesentes. 
 
 Actu demum recitato veneratur denuo, atque infit. 
 
 Blessed be Thy name, O Lord God, for that it pleased 
 Thee to have Thy habitation among the sons of men, and 
 to dwell in the midst of the assembly of Thy saints upon 
 earth ; bless, we beseech Thee, this day's action unto Thy 
 
326 
 
 Bishop Andrewei form of consecration 
 
 people ; prosper Thou the work of our hands unto us, yea, 
 prosper Thou our handy-work. 
 
 Finitis precationibus istis dominus episcopus sedem separa- 
 tim capessit ubi prius, populusque universus non communica- 
 turus dimittitur, et porta clauditur. — Prior sacellanus pergit 
 legendo sententias Mas hortatorias ad eleemosynas, interea dum 
 alter sacellanus singulos communicaturos adit, atque in pati- 
 nam argenteam oblationes colligit; collecta est summa 47.12s. 2c?. 
 quam dominus episcopus convertendam in calicem huic capellce 
 donandum decernit. 
 
 Ccp.teris rebus ordine gestis, demum episcopus sacram mensam 
 redit, (sacellanis utrisque ad aliquantulum recedentibus,) lotisque 
 manibus, pane fracto, vino in calicem effuso, et aqua admistd, 
 stans ait, 
 
 Almighty God our heavenly Father, who of His great 
 mercy hath, &c. 
 
 Eucharistiam ipse primo loco accipit sub utrdque specie; 
 proximo loco tradit fundatori, {quern jam coram sacra mensd 
 in genua supplicem collocdrant,) dein utrique sacellano ; ad 
 cceteros vero pergentem episcopum atque panem Us tradentem, 
 prior sacellanus subsequitur, et calicem ordine porrigit. Cum 
 vinum,, quod prius effuderat, non sufficeret, episcopus de novo 
 in calicem ex poculo quod in sacra mensd stabat effundit, admis- 
 tdque aqua, recitat dare verba ilia consecratoria. 
 
 Finitd tandem exhibitione dominus episcopus ad sacrai mensce 
 septentrionem in genibus, recitante quoque populo, ait : — 
 
 Our Father, which art in heaven, hallowed be Thy name, 
 &c. 
 
 O Lord our heavenly Father, we Thy humble servants 
 entirely desire, &c. 
 
 Glory be to God on high, and in earth peace, goodwill 
 towards men. 
 
 Concludit denique cum hdc precatione. 
 
 Blessed be Thy name, O Lord, that it hath pleased Thee 
 to put into the heart of this Thy servant to erect an house to 
 
of a church and churchyard. 
 
 327 
 
 Thy worship and service, by whose pains, care, and cost, this 
 work was begun and finished. Bless, O Lord, his substance 
 and accept the work of his hands ; remember him, O our 
 God, concerning this ; wipe not out this kindness of his that 
 he hath shewed for the house of his God and the offices 
 thereof; and make them truly thankful to Thee, that shall 
 enjoy the benefit thereof, and the ease of it ; and what is by 
 him well intended, make them rightly to use it, which will 
 be the best fruit, and to God most acceptable. 
 
 Post hcec vota populum stans dimittit cum benedictione hdc. 
 
 The peace of God, which passeth all understanding, keep 
 your hearts and minds in the knowledge and love of God, 
 and of His Son Jesus Christ our Lord ; and the blessing of 
 God almighty, the Father, the Son, and the Holy Ghost, be 
 amongst you, and remain with you always. Amen. 
 
 CONSECRATIO CCEMETERII. 
 
 STATIM a pr audio (quod in cedibus suis vicinis fundator 
 capelloe satis laute appardrat domino episcopo atque convena- 
 rum magna, frequentice) ad rem divinam reversis, alter sacella- 
 norum prosit. 
 
 Our Father, which art in heaven, hallowed be Thy name; 
 Thy kingdom come ; Thy will be done in earth, as it is in 
 heaven; give us this day our daily bread; and forgive us 
 our trespasses, as we forgive them that trespass against us ; 
 and lead us not into temptation, but deliver us from evil; 
 for Thine is the kingdom, the power, and the glory, for 
 ever and ever. Amen. 
 
 Post responsas, psalmus xc. recitatur alternis. 
 
 Post psalmum episcopus cum universd multitudine egreditur 
 capelld, atque ad orientalem ccemeterii partem stans, denuo 
 sciscitatur. 
 
 Captain Smith, for what have you called us hither again ? 
 
328 
 
 Bishop Andrewei form of consecration 
 
 Ille schedulam, ut prius, humillime porrigit, quam prafatus a 
 registris recitat in hcec verba. 
 
 " In the name of Richard Smith, of Peer-tree in the county 
 of Southampton, esquire, right reverend father in God, I 
 present unto you the state of the village of Weston," &c. [ut 
 prius, usque ad~] " the river cannot be passed, whereby it often 
 cometh to pass that they have been constrained to bury their 
 dead in the open fields, the water not being passable, or if 
 they durst venture over, yet the dead body was followed with 
 so little company as was no way seemly. 
 
 " And thus much formerly having been presented to your 
 predecessor, the right reverend father in God, James, late 
 bishop of Winton, and petition to him made to give and 
 to grant leave unto the said Richard Smith to enclose a piece 
 of ground for a burial place on the east side of the said river, 
 he favourably gave license and granted power unto the said 
 Richard Smith so to do, as may appear by an instrument 
 under his episcopal seal, bearing date the twenty-third of 
 February, in the year of our Lord God, according to the 
 computation of the church of England, 1617. 
 
 " Which place of burial being now enclosed with a decent 
 rail of timber, at the only proper cost and charges of him the 
 said Richard Smith, with intent and purpose that it might be 
 dedicated and consecrated only and wholly for christian 
 burial, for him the said Richard Smith, and his family, and 
 the said inhabitants, and none other; in which respect I be- 
 seech God to accept of this sincere intent and purpose, 
 and both he and they are together humble suitors to your 
 lordship, as God's minister, the bishop and ordinary of this 
 diocese, in God's stead to accept this his free-will offering, 
 and to decree this ground severed from all former common 
 and profane uses, and to sever it, as by the word of God 
 and prayer, and other special religious duties, to dedicate 
 and consecrate it to be a cemetery or place of christian burial, 
 as aforesaid ; wherein their bodies may be laid up until the 
 day of the general resurrection ; promising that they will ever 
 so hold it for holy ground, and use it accordingly, applying it 
 to no other use but that only, and that they will from time 
 to time, and ever hereafter as need shall be, see it conveni- 
 
of a church and churchyard. 329 
 
 ently repaired and fenced in such sort as a cemetery or burying 
 place ought to be." 
 
 Hoc ipsum verb, ah episcopo paucis interrogatis, viva voce 
 confirmant fundator, et qui e vicinid. — Lectio prima desumitur e 
 Gen. xxiii. — Secunda lectio destinabatur e prima epist. ad Cor. 
 cap. xv. a oer. 15. ad Jinem, propter angustias temporis omissa. 
 
 Turn dominus episcopus in genua ibi submissus precatur. 
 
 0 Lord God, Thou hast been pleased to teach us in Thy 
 holy word, as to put a difference between the soul of a beast 
 and the spirit of a man, for the soul of a beast goes down to 
 the earth from whence it came, and the spirit of a man re- 
 turneth unto God that gave it ; so to make diverse accompts 
 of the bodies of mankind and the bodies of other living 
 creatures, in so much as the body of Adam was resolved on, 
 and afterwards the workmanship of Thine own hands, and 
 endued with a soul from Thine own breath; but much more 
 since the second Adam, Thy blessed Son, by taking upon 
 Him our nature, exalted this flesh of ours to be flesh of His 
 flesh whose flesh Thou sufferedst not to see corruption ; so 
 that the body returns to the earth, and the soul to Him that 
 gave it; it shall from thence return again, it is but a rest, 
 and a rest in hope (saith the psalmist), for it is a righteous 
 thing with God that the body, which was partaker with the 
 soul both in doing and suffering, should be raised again from 
 the earth to be partaker also, with the soul, of the reward or 
 punishment which God in mercy or justice shall reward, not 
 to one of them alone, but jointly to them both : there being 
 then so great difference, it is not Thy will, O Lord, that our 
 bodies should be cast out as the bodies of beasts to become 
 dung for the earth, or our bones lie scattered abroad to the 
 sight of the sun ; but when Thy servants are gathered to 
 their fathers, their bodies should be decently and seemly laid 
 up in the bosom of the earth from whence they were taken. 
 Neither is it Thy pleasure, O Lord, that they should be buried 
 as an ass in the open fields, but in a place chosen and set apart 
 for that purpose : for even so from the beginning we find the 
 holy patriarch Abraham, the father of the faithful, would not 
 
•)30 Bisltop Andreires' form of consecration 
 
 bury his dead in the common fields, nay, nor amongst the 
 bodies of Hethites who were heathen men, but purchased a 
 burial place for himself in the plain of Mamre, which became 
 as it were the churchyard of the patriarchs, wherein they laid 
 the dead bodies of Sarah his wife, of himself, his son Isaac and 
 Rebecca his wife ; after them Jacob and Leah were buried 
 there. After this manner did the patriarchs in old time, who 
 trusted in God, sever themselves places for burial; whose 
 children we are so long as we do their works, and walk in the 
 steps of their most holy faith. 
 
 Ensuing then the steps of the faith of our father Abraham, 
 we for the same purpose have made choice of the very same 
 place wherein we now are, that it may be as the cave of 
 Mamre, even God's storehouse for the bodies of such our 
 brethren and sisters to be laid up in as He shall ordain there 
 to be interred, there to rest in the sleep of peace till the last 
 trump shall awake them ; for they shall awake and rise up 
 that sleep in the dust ; for Thy dew shall be as the dew of 
 herbs, and the earth shall yield forth her dead. 
 
 We beseech Thee, good Lord, to accept this work of ours 
 in shewing mercy to the dead; and mercifully grant that 
 they whose bodies shall be here bestowed, and we all, may 
 never forget the day of putting off the tabernacle of this flesh, 
 but that living we may think upon death, and dying we may 
 apprehend life ; and rising from the death of sin to the life of 
 righteousness, which is the first rising of grace, we may have 
 our parts in the second, which is rising to glory by Thy 
 mercy, O most gracious Lord God, who dost live and govern 
 all things, world without end. 
 
 Priorem dein formulam per omnia secutus, in cathedram ibi 
 se collocat, atque actum consecrationis promulyat. 
 
 In Dei nomine Amen. Nos Lancelotus permissione divina 
 Winton. episcopus hunc locum jacentem in vasto solo vulgo 
 nuncupatum Ridgway-heath, infra parochiam ecclesise paro- 
 chialis sanctae Maria?, &c, et jam propriis sumptibus strenui 
 viri Ricardi Smith de Peer-tree armigeri in circuitu capellae 
 noviter ab eo quoque propriis sumptibus suis constitutse, palis 
 inclusum et arboribus consitum ; continentem in longitudine 
 
of a church and churchyard. 
 
 331 
 
 148 pedes aut circiter, in latitudine 124 pedes ant circiter, in 
 toto verd eircuitu 435 pedes aut circiter; a pristinis aliisque 
 quibuscunque communibus usibus et profanis in usus sacros 
 separandum fore decernimus, et sic separamus ; ac eundem 
 inhabitantibus vel degentibus in familia R. Smith, in villa de 
 Weston, hamlettis de Itchin, Wolston, Ridgway, et in parte 
 manerii de Bitterne, quae est de parochia sanctse Marias juxta 
 Southampt. in ccemeterium sive locum sepulturse pro corpo- 
 ribus inibi decedentium christiano ritu humandis, quantum 
 in nobis est, ac de jure et canonibus ecclesiasticis, ac de 
 statutis hujus regni Angliae possumus, auctoritate nostra ordi- 
 naria et episcopali assignamus; ac per nomen Ccemeterii 
 Capellse Jesu designamus, dedicamus, et in usum praedictum 
 consecramus ; ac sic assignatum, dedicatum, et consecratum 
 fuisse et esse et in futurum perpetuis temporibus remanere 
 debere palam ac publice declaramus; ac Ccemeterium Capellae 
 Jesu deinceps in perpetuum nuncupandum decernimus : pri- 
 vilegiis insuper omnibus et singulis ccemeteriis et locis sepul- 
 tures ab antiquo consecratis et dedicatis competentibus cce- 
 meterium praedictum sive locum sepulturse ad omnem juris 
 effectum munitum esse volumus, et quantum in nobis est et 
 de jure possumus sic munimus et stabilimus per praesentes. 
 
 Proviso tamen quod praedictus Ricardus, haeredes et as- 
 signati sui, ac reliqui in dicta villa, hamlettis, &c, inhabitantes, 
 propriis suis sumptibus dictum ccemeterium de tempore in 
 tempus in decenti statu conservabunt, et clausuras ejus quoties 
 opus fuerit sufficienter et convenienter reparabunt. Salvis 
 etiam et omnino reservatis rectori ecclesiae parochialis sanctae 
 Marias praedictae, ac guardianis aliisque ministris dictae 
 ecclesiae pro tempore existentibus in perpetuum, omnibus 
 et singulis oblationibus, mortuariis, feudis et vadiis, pro 
 omnibus et singulis sepulturis mortuorum in hoc cceme- 
 terio aut ratione eorundem de jure sive consuetudine de- 
 bitis, et in tarn amplis modo et forma, ac si personam prae- 
 dictae sepultae fuissent in ccemeterio matricis ecclesiae pra3- 
 dictas. Quas quidem oblationes et mortuaria, feuda et vadia 
 omnia et singula sic de jure ac consuetudine debita rectori, 
 guardianis et ministris dictse matricis ecclesiae pro tempore 
 existentibus in perpetuum solvenda, quantum in nobis est et 
 jura patiuntur, reservamus per praesentes; salva item nobis et 
 
332 Bishop Andrewes' form of consecration 
 
 successoribus nostris, tanquam loci ordinariis, potestate visi- 
 tandi dictum coemeterium de tempore in tempus, et inqui- 
 rendi an sufficieiiter reparatum fuerit in clausuris ; et an omnia 
 ibi decenter et secundum ordinem fiant; et, si minus fiant, 
 per censuras ecclesiasticas corrigendi. 
 
 His Jinitis precatur denuo. 
 
 Lord God of Abraham, Isaac, and Jacob, who because Thou 
 art the God, not of the dead, but of the living, shewest hereby 
 that they are living and not dead, and that with Thee do live 
 the spirits of all them that die in the Lord, and in whom the 
 souls of them that are elect, after tbey be delivered from the 
 burden of this flesh, be in joy and felicity ; Thou hast said 
 Thou wilt turn men into small dust, and after that wilt say, 
 Return again you children of men : Thou art the God of 
 truth, and hast said it ; Thou art the God of power and might, 
 and wilt do it ; by that power whereby Thou art able to sub- 
 due all things unto Thyself, and bring to pass whatsoever 
 pleaseth Thee in heaven and earth, with whom nothing is 
 impossible. 
 
 Lord Jesu Christ, who art the resurrection and the life, in 
 whom if we believe, though we be dead yet shall we live ; who 
 by Thy death hast overcome death, and by Thy rising again 
 hast opened to us the gate of everlasting life ; who shalt send 
 Thine angels, and gather the bodies of Thine elect from all 
 the ends of the earth, and especially those who by a mystical 
 union are flesh of Thy flesh, and in whose hearts Thou hast 
 dwelt by faith : we humbly beseech Thee for them, whose 
 bodies shall in this place be gathered to their fathers, that 
 they may rest in this hope of resurrection to eternal life 
 through Thee, O blessed Lord God, who shalt change their 
 vile bodies that they may be like Thy glorious body, according 
 to the mighty working whereby Thou art able to bring all 
 things, even death and all, into subjection to Thyself. 
 
 Holy and blessed Spirit, the Lord and Giver of life, whose 
 temples the bodies of Thy servants are by Thy sanctifying 
 grace dwelling in them ; we verily trust that their bodies that 
 have been Thy temples, and those hearts in which Christ 
 hath dwelt by faith, shall not ever dwell in corruption, but 
 
of a church and churchyard. 
 
 333 
 
 that as by Thy sending forth Thy breath at first we received 
 our being, motion, and life in the beginning of the creation, 
 so at the last by the same Spirit sending forth the same 
 breath in the end of the consummation, life, being, and moving 
 shall be restored us again ; so that after our dissolution, as 
 Thou didst shew Thy holy prophet, the dry bones shall come 
 together again, bone to his bone, and sinews and flesh shall 
 come upon them, and Thou shalt cause Thy breath to enter 
 into them, and we shall live ; and this corruption shall put on 
 incorruption, and this mortal shall put on immortality. 
 
 God the Father, God the Son, and God the Holy Ghost, 
 accept, sanctify and bless this place to that end whereunto ac- 
 cording to Thine own ordinance we have ordained it, even to 
 bestow the bodies of Thy servants in, till the number of Thine 
 elect being accomplished, they with us, and we with them, 
 and with all other departed in the true faith of Thy holy 
 Name, shall have our consummation and bliss both in body 
 and soul, in Thy eternal and everlasting glory. 
 
 Blessed Saviour, that didst for this end die and rise again, 
 that Thou mightest be Lord both of the living and the dead, 
 whether we live or die Thou art our Lord, and we are Thine ; 
 living or dying we commend ourselves unto Thee, have mercy 
 upon us, and keep us Thine for evermore. 
 
 Reintrantes igitur capellam cantant priorem partem psal. xvi. 
 — Conscendit suggestum magister Mattlmus Wren ; thema ei pos- 
 terior pars ver. 17. cap. ii. S. Joan., Zelus domus tuae, &c. ; 
 agit de affectibus in Christo, zelo inter cceteros ; nec illo falso, 
 sed pro Deo ; nec cceco, sed secundum scientiam, pro domo, pro 
 cultu Dei ; de prasentid Dei, prcecipue in templis, magno non 
 morum solummodb nostrorum sed spei quoque et Jidei incremento 
 fidcimentoque ; Deum locorum distinctione gaudere confirmat, 
 turn exemplo mirifico Jacohi tantopere distinguentis Bethel, turn 
 maximo omnium miraculo quo Christus rnercatores e templo ejecit. 
 Enarratis Christiper hoc factum devotionibus concludit in debitam 
 a nobis templorum reverentiam, atque istius fundatoris encomium 
 meritissimum. — Cantatur pars reliqua ; et vespertine precationes 
 (incipiendo jam a symbolo apostolico) secundum communem ec- 
 clesioe formulam Jiniuntur. 
 
A SUMMARY VIEW 
 
 OF 
 
 THE GOVERNMENT 
 
 BOTH OF THE 
 
 OLD AND NEW TESTAMENT: 
 
 WHEREBY 
 
 THE EPISCOPAL GOVERNMENT OF CHRIST'S CHURCH 
 IS VINDICATED. 
 
 OUT OF THE RUDE DRAUGHTS 
 
 OF 
 
 LANCELOT ANDEEWES, 
 
A SUMMARY VIEW, 
 
 THE FORM OF GOVERNMENT IN THE OLD TESTAMENT. 
 
 AND FIRST, UNDER MOSES. 
 
 The commonwealth of Israel was considered either as 
 personal, containing all the whole people, not a man 
 left, or 
 
 representative, in the estate, tribes, cities : whose daugh- 
 ters the towns adjacent are called. 
 
 I. The estate had ever one governor ; Moses ; — Joshua ; — 
 Judges ; — Kings ;— Tirshathas [or viceroys, Ezra ii. 63] a ; with 
 whom were joined the seventy elders. 
 
 II. The tribes had every one their prince, jobo, phylarcha, 
 Numb, ii., with whom were joined the chief of the families, 
 
 *S5>fcO} patriarchce, Numb. i. 4. b 
 
 III. The cities had each likewise their ruler, Judges ix. 30, 
 1 Kings xxii. 26, 2 Kings xxiii. 8, with whom were joined 
 the elders or ancients, Ruth iv. 2, Ezra x. 14 ; these last, not 
 before they came into Canaan [and were settled in their 
 cities] . 
 
 It appeareth that Moses sometime consulted only with 
 nUK HJWij the ' heads of the tribes,' and then one trumpet 
 only sounded, Numb. x. 4 ; in some other causes with the 
 my, the ' congregation,' and then both trumpets called, 
 Numb. x. 3. 
 
 The highest bench or judgment, for causes of greatest diffi- 
 culty, was that of the seventy, who at the first were the fathers 
 
 a "Whatsoever is included within copy." Ed. of 1641. 
 these marks [ ] hath heen added, to b [Exod. vi. 25.] 
 supply the imperfection of the written 
 
340 
 
 A summary view of the government 
 
 of each family that came down to Egypt, Gen. xlvi., which 
 number did after that remain, Exod. xxiv. 1, 9, and was at 
 last by God himself so appointed, Numb. xi. 16; see 
 2 Chron. xix. 8. 
 
 The inferior benches, for matters of less importance, were 
 erected by Jethro's advice, of rulers of thousands, hundreds, 
 fifties, and tithings, Exod. xviii. 21, 25, and after established 
 by God's approbation, Dent. xvi. 18. 
 
 In every city, as Josephus c saith, were seven judges; and for 
 each judge, two Levites; which made together the bench of 
 each city. 
 
 THE FORM OF THE ECCLESIASTICAL GOVERNMENT UNDER MOSES. 
 
 The priesthood was settled in the tribe of Levi by God. 
 
 Levi had three sons, Cohath, Gershon, and Merari ; of 
 these, the line of Cohath was preferred before the rest. 
 
 From him descended four families, Amram, Izhar, Hebron, 
 and Uzziel ; of these the stock of Amram was made chief. 
 
 He had two sons, Aaron and Moses ; Aaron was by God 
 appointed high-priest. 
 
 So that there came to be four distinctions of Levites : 
 Aaron, as chief ; Cohath ; Gershon ; Merari. 
 
 The commonwealth of Israel was at the beginning in the 
 desert, a camp, in the midst whereof the ark and tabernacle 
 were pitched, and according to the four coasts whereof they 
 quartered themselves, on every side three tribes. 
 
 On the east, . . Judah, Issachar, Zabulon, . . Numb. ii. 3. 
 
 south, . Reuben, Simeon, Gad, ver. 10. 
 
 west, . Ephraim, Manasses, Benjamin, . . ver. 18. 
 north, . Dan, Aser, Napthali, ver. 25. 
 
 These same quarters were committed to those four divi- 
 sions of Levites : 
 
 The east quarter to Aaron and his family, . . Numb. iii. 38. 
 
 south ... to the Cohathites, ver. 29. 
 
 west .... to the Gershonites, ver. 23. 
 
 north ... to the Merarites, ver. 35. 
 
 c Antiq., lib. iv. cap. 8. [§ 14. vol. i. p. 163.] 
 
hoth of the Old and New Testament. 
 
 341 
 
 who lodged among them, and took charge of them, as of 
 their several wards. 
 
 But there was not a parity in these four, for 
 
 Aaron's family, which bare the ark itself, was chief ; 
 Cohath's, which bare the tabernacle and vessels, next ; 
 Gershon's, which bare the veil and hangings of the 
 
 court, third ; 
 Merari's, which bare the pillars and posts, last. 
 
 Neither were all the Levites of each of these several houses 
 equal, but God ordained a superiority among them : 
 
 Over the priests, Eleazar, 
 
 Cohathites, . . . Elizaphan, .... Numb. iii. 30. 
 
 Gershonites, . . Eliasaph, ver. 24. 
 
 Merarites, . . . Zuriel, ver. 35. 
 
 whom he termed ' nesiim,' that is, prelates or superiors. 
 
 No more did He permit these four to be equals among 
 themselves, but appointed 
 
 Ithamar, Exod. xxxviii. 21, to command over 
 
 Eliasaph, with his Gershonites, Numb. iv. 28; 
 Zuriel, with his Merarites, Numb. iv. 33. 
 Eleazar, Numb. iv. 16, to have jurisdiction over 
 his own family ; 
 Elizaphan, with his Cohathites. 
 
 Yea, he maketh not Eleazar and Ithamar to be absolute 
 equals, but giveth Eleazar preeminence over Ithamar, and 
 therefore termeth him £ nasi nesiim,' princeps principum, or 
 prcslatus prcelatorum, Numb. iii. 32. 
 
 And all these under Aaron the high-priest. 
 
 So that, 
 
 a. Aaron was the high-priest; 
 
 /3. under him Eleazar ; who, as he had his peculiar charge 
 to look unto, so was he generally to rule both Ithamar's 
 jurisdiction and his own ; 
 
 y. under him Ithamar, over two families ; 
 
 8. under him the three prelates ; 
 
 e. under each of them, their several chief fathers, *6?N1 
 rraN, as they are termed, Exod. vi. 25; under Eliza- 
 z 2 
 
342 
 
 A summary view of the government 
 
 phan four, under Eliasaph two, under Zuriel two. 
 Xumb. iii. 18, &c. ; 
 £ under these, the several persons of their kindreds. 
 
 This is here worth the noting, that albeit it be granted that 
 Aaron was the type of Christ, and so we forbear to take any 
 argument from him : yet Eleazar, who was no type, nor ever 
 so deemed by any writer, will serve sufficiently to shew such 
 superiority as is pleaded for: that is, a personal jurisdiction 
 in one man resiant over the heads or rulers of divers charges. 
 
 THE FORM OF GOVERNMENT UNDER JOSHCA. 
 
 The commonwealth being changed from the ambulatorv 
 form into a settled estate in the cities of Canaan : as before 
 the Levites were divided according to the several quarters of 
 the camp, so now were they sorted into the several territories 
 of the tribes : so God commanded, Xumb. xxxv. 2, 8. 
 
 The lot fell so, that the four partitions of the twelve tribes 
 were not the same as when they camped before together, but 
 after another sort ; for the tribes of 
 
 1. Judah, Simeon, arid Benjamin, made the first quarter; 
 . 2. Ephraim, Dan, and half of Manasses, the second ; 
 
 3. Issachar, Asher, Xapthali, and the other half of Manas- 
 
 seh, the third ; 
 
 4. Zebulon, Reuben, and Gad, the fourth. 
 
 Now in these four, 
 
 1. The charge or oversight of the first was committed to 
 Aaron and his family, and they had therein assigned to them 
 thirteen cities: in Judah and Simeon nine, and in Benjamin 
 four; Josh. xxi. 9, 10, Sec. 
 
 2. Of the second, the care was committed to the family of 
 the Cohathites, and they had assigned to them ten cities ; in 
 Ephraim four, in Dan four, and in the half of Manasseh two ; 
 Josh. xxi. 20. 
 
 3. The third was committed to the familv of Gershon, and 
 they had therein assigned to them thirteen cities ; in Issachar 
 four, in Asher four, in Xapthali three, in the other half of 
 ATanasseh two; Josh. xxi. 27. 
 
 4. The oversight of the fourth partition was committed to 
 
both of the Old and New Testament. 
 
 343 
 
 the Merarites, and they had therein assigned to them twelve 
 cities ; in Zebulon four, in Reuben four, in Gad four ; Josh, 
 xxi. 34. 
 
 These were in all forty-eight cities; whereof the chief, as 
 may appear, were cities set on hills, and all so situate, in such 
 proportion and distance, as that they most equally parted their 
 tribe among them, to perform unto them their duties of attend- 
 ance and instruction. 
 
 Further, there were in Joshua's time added, by the decree 
 of the princes, the nethinims of the people of Gibeon, for the 
 lowest ministries, and for the service of the levites, Josh, 
 ix. 27. — So that now the order was thus ; 
 
 1, Eleazar; 
 
 2, Phineas; 
 
 3, Abisua; 
 
 4, the three nesiims ; 
 
 5, the rase aboth, or heads of the families ; 
 
 6, the Levites; 
 
 7, the nethinims. 
 
 If this power and superiority was necessary when all the 
 people and priests were within one trench, even within the 
 view of Aaron's eye ; much more in Canaan, when they were 
 scattered abroad in divers cities far distant, was the retaining 
 of it more than necessary. 
 
 THE FORM OF GOVERNMENT UNDER DAVID. 
 
 Albeit in Saul's government small regard was had to the 
 church, yet David found at his coming a superiority amongst 
 them ; for besides the priests, he found six princes or rulers 
 over six families of the Levites, 1 Chron. xv. 5, 6, &c. 
 
 Uriel . . . over . . . Cohath. 
 
 Asajah Merari. 
 
 Joel Gershon. 
 
 Shemajah Elizaphan. 
 
 Eliel Hebron. 
 
 Amminadab Uzziel. 
 
 Likewise between the two priests an inequality : one Abi- 
 athar, attending the ark at Jerusalem, the higher function ;' the 
 
344 
 
 A summary view of the government 
 
 other Zadok, the tabernacle at Gibeon, 2 Sam. xx. 25, 
 1 Chron. xvi. 37, 39. 
 
 But after the ark was brought back, he set a most exquisite 
 order among the Levites, and that by Samuel's direction, 
 1 Chron. ix. 22, so that he is there reckoned as a new 
 founder; of them he made six orders, 1 Chron. xxiii., 
 priests, D^na, "1 
 
 ministers of priests J 24 '°° 0 ' VerSG ^ 
 judges, DISSS' "1 
 officers, m } 6 ' 000 > — 4 ' 
 singers, D^nD, ~\ 4,000, ~\ 
 porters, D"W, J 4,000, J verse 5 - 
 
 I. Of priests, Zadok was the chief, of the family of Eleazar, 
 and Abimelech the second, of the family of Ithamar, 1 Chron. 
 xxiv. 3. 
 
 Under these were twenty-four other courses, 
 
 f Eleazar, sixteen, ~) 
 of the posterity of ■< Ti , . , ^ f 
 
 1 J \_ Ithamar, eight. J 
 
 1 Chron. xxiv. 4. 
 
 Which twenty-four are called, in the fifth verse, rulers of the 
 sanctuary, and rulers of the house of God ; and to whom the 
 learned interpreters think the twenty-four elders, Apoc. iv. 4, 
 have relation. 
 
 II. Of levites that ministered to the priests in their func- 
 tion, likewise twenty-four courses, out of the three families, 
 the heads of whom are set down in 1 Chron. xxiii. 6, and 
 xxiv. 20 ; over all which Jehdeiah was chief. 
 
 III. Of judges that sat for causes as well of God as the 
 king, there were appointed 
 
 on this side Jordan, upwards toward the river, Asha- 
 biah the Hebronite, 1 Chron. xxvi. 30 ; 
 
 on this side Jordan, downwards towards the sea, Chena- 
 niah the Izharite, 1 Chron. xxvi. 29 ; 
 
 beyond Jordan, over the two tribes and the half, Jerijah 
 the chief of the Hebronites, 1 Chron. xxvi. 31. 
 
 IV. Of officers, 
 
 r Shemaiah, 1 Chron. xxiv. 6 ; 
 scribes, < Seraiah, 2 Sam. viii. 17 ; 
 LShevah, 2 Sam. xx. 25. 
 
both of the Old and New Testament. 
 
 345 
 
 rLevites, 1 Chron. xxiv. 6; 
 scribes J temple, 2 Kings xxii. 3, Jer. xxxvi. 10 ; 
 of the J people, Matt. ii. 4; 
 
 dicing, 2 Kings xii. 10. 
 
 V. Of the singers likewise he set twenty-four courses, over 
 which he placed three chief, out of the three families, 1 Chron. 
 xv. 17, and xxv. 2 — 4; out of 
 
 Cohath, .... Heman, Samuel's nephew, 1 Chron. vi. 33; 
 Gershon, . . . Asaph, 1 Chron. vi. 39 ; 
 Merari, .... Ethan or Jeduthun, 1 Chron. vi. 44 ; 
 of these Heman was the chief, 1 Chron. xxv. 5 ; 
 under these were divers others, 1 Chron. xv. 18. 
 
 VI. Of porters, who were divided into the 
 
 1. Keepers of the watch of the temple, Matt, xxvii. 65, 
 
 Ps. cxxxiv. 1, who were placed on each quarter of 
 the tabernacle, 1 Chron. xxvi. 13, 14, &c; on the 
 east side six, over whom was Shelemiah ; 
 south, four, for the tabernacle two, and two for 
 
 asuppim, over whom was Obed ; 
 west, four, over whom was Hosa ; 
 north, four, over whom was Zechariah ; 
 over all these it seemeth Benaiah, the son of Jehoiada 
 the priest, was the chief, 1 Chron. xxvii. 5. 
 
 2. Treasurers for the 
 
 a. revenues of the house of God, 1 Chron. xxvi. 20, for 
 Cohath, Shebuel of Moses' offspring ; 
 Gershon, Jehiel; 
 Merari, Ahiah. 
 /8. things dedicated by vow, 
 
 Shelomith, 1 Chron. xxvi. 26. 
 Over all the porters was Chenaniah, I Chron. xxvi. 29, 
 and xv. 22, 27. 
 It is to be remembered that, beside Zadok the high-priest 
 and Ahimelech, the second, we find mention of Hashabiah, 
 the son of Kemuel, chief of the whole tribe of Levi, 1 Chron. 
 xxvii. 17. So that there was 
 
 one over the ark, Zadok. 
 
 the second over the tabernacle, . Ahimelech. 
 the third over the tribe, Hashabiah. 
 
346 
 
 A summary view of the government 
 
 As over the 
 
 Levites' ministers, 
 
 Jehdeiah. 
 Chasabiah 
 Shemaiah, 
 Heman. 
 
 judges, 
 officers, 
 singers, 
 porters, 
 
 Chenaniah, or Benaiah. 
 
 Agreeable to this form we read 
 
 That under Josias there were three, that is, Hilkiah, Zacha- 
 riah, and Jehiel, 2 Chron. xxxv. 8, and that the Levites had 
 six over them, 2 Chron. xxxv. 9. 
 
 Again under Zedekiah, that there were carried into cap- 
 tivity Seraiah, the chief priest, and Zephaniah, the second 
 priest, 2 Kings xxv. 18. 
 
 Likewise under Hezekiah, at the provision for the levites' 
 portions, there were ten of the levites ; over whom was Cono- 
 niah and Shimei; and so Kore over the voluntary offerings, 
 and six levites under him, 2 Chron. xxxi. 12, 13, &c. 
 
 Of whom and Esdras it is recorded, that they did all 
 according to Moses' institution, Ezra vi. 18 ; Nehem. x. 
 
 THE FORM OF GOVERNMENT UNDER NEHEMIAH. 
 
 Jozabad, . . 
 Mattaniah, 
 
 under Jezrahiah < Bakbukiah, > Neh. xi. 17. 
 t-Abda, . . . J 
 
both of the Old and New Testament. 
 
 347 
 
 U11' 
 
 So that there was 
 
 1, the high-priest, 
 
 2, the second and third, overseers of the priests, 
 
 3, the princes of the priests, 
 
 4, the priests, 
 
 5, the overseer of the levites, 
 
 6, the princes of the levites, 
 
 7, the levites, 
 
 8, the heads of the nethinims, 
 
 A BRIEF RECAPITULATION OF THE DEGREES OBSERVED UNDER THE 
 GOVERNMENT OF THE OLD TESTAMENT : WITH AN ACCOMMODATION 
 THEREOF UNTO THE NEW.] 
 
 Out of these we gather this form to have been ; 
 
 1. Moses, [in whom was] the supreme jurisdiction, to visit 
 
 Aaron, Num. iii. 10. 
 
 2. Aaron, the 
 
 high-priest, Lev. xxi. 21, Num. xxxv. 28, Neh. iii. 1 ; 
 
 head, 2 Chron. xix. 11 ; 
 
 prince of the house of God, 1 Chron. ix. 11. 
 
 3. Eleazar, the second, 2 Kings xxv. 18 ; 
 
 prelate of prelates, Num. iii. 32, 
 chief overseer, or bishop, Jer. xx. 1 ; 
 at his hand, Ithamar. 
 
 4. Prince of the tribe, 1 Chron. xxvii. 17. 
 
 5. Elizaphan, Eliasaph, Zuriel, 
 
 prelates, Num. iii. 24, &c. 
 
 overseers or bishops, Neh. xi. 14, 22. 
 
 6. [In] the twenty-four courses set by David ; 
 
 the princes of the priests, Ezra viii. 29, 
 
 elders of the priests, Jer. xix. 1, 2 Kings xix. 2; 
 heads of the families, nUK 'Btn, Neh. xii. 12 ; 
 chief priests, Acts xix. 14. 
 
 9, the nethinims, 
 
 of God, .... 
 of the sanctuary, 
 
348 
 
 A summary vieic of the government 
 
 7. The priests themselves ; ■whether at Jerusalem, or in 
 
 the country towns, 2 Chron. xxxi. 19. 
 
 8. The overseer of the levites, Xeh. xi. 22. 
 
 9. The princes of the levites, 1 Chron. xv. 5, 2 Chron. 
 
 xxxv. 9, Neh. xii. 22. 
 
 10. The head of the levites' officers, 
 
 the scribe ; 
 
 the singers, 1 Chron. xvi. 5, Xeh. xii. 42; 
 the porters, 1 Chron. ix. 17, and xv. 23 : 
 the treasurers, 1 Chron. xxvi. 24, 2 Chron. xxxi. 12. 
 [11. The levites themselves.] 
 
 12. The chief of the nethinims, Xeh. xi. 21. 
 
 13. The nethinims, of 
 
 the Gibeonites, Josh. ix. 21. 
 
 Solomon's servants, 1 Kings ix. 21, Xeh. vii. 60. 
 
 It is not only requisite that things be done, and that they 
 be diligently done (against sloth), but that they be done 
 continually, and constantly. 
 
 To this end it is, that God appoints overseers, 
 
 a. to urge others, if they be slack, 2 Chron. xxiv. 5, and 
 xxxiv. 13 ; 
 
 /8. to keep them in course, if they be well, 2 Chron. 
 
 xxix. 5, and xxxi. 12, and xxxiv. 12, 13 ; 
 7. to punish, if any be defective, Jer. xxix. 26. 
 For which, 
 
 a. A power of commanding was in the high-priest, 2 Chron. 
 xxiii. 8, 18, and xxiv. 6, and xxxi. 13; a power judicial, if 
 they transgressed, Deut. xvii. 9, Zach. iii. 7, Ezek. xliv. 24 ; 
 under pain of death, Deut. xvii. 12 ; punishment in prison, 
 and in the stocks, Jer. xxix. 26; in the gate of Benjamin, 
 Jer. xx. 2. 
 
 /S. Officers to cite and arrest, John vii. 32 ; Acts v. 18. 
 This corporal. 
 
 To suspend from the function, Ezra ii. 62. 
 To excommunicate, Ezra x. 8, John ix. 22, and xii. 42, 
 and xvi. 2. 
 
 [This spiritual.] 
 
 Why may not the like be [for the government of the 
 
both of the Old and New Testament. 349 
 
 church], there is alleged one only stop; that the high priest 
 was a figure of Christ ; who being now come in the flesh, the 
 figure ceaseth, and no argument thence to be drawn. 
 
 [For answer whereunto, we are to consider that] 
 
 1. This is the anabaptists' only shift ; that we are to have 
 no wars, for the wars of the Jews were but figures of our 
 spiritual battle ; no magistrate, for their magistrates were 
 but figures of our ministers, pastors, and doctors, and all by 
 Christ's coming abolished. 
 
 2. Christ being as well King as Priest, was as well fore- 
 resembled by the kings then as by the high priest; so 
 that if His coming take away the one type, it must also the 
 other. If it be said, there was in the king somewhat else 
 beside the representation, the like is and may be truly said 
 of the high priest ; and that some such thing there was, 
 it is plain by St. Paul, who yielded his obedience to the 
 high priest, appearing before him, and acknowledging him a 
 governor of the people, Acts xxiii. 5, and that after the type 
 was expired ; which had been merely unlawful, if there had 
 not remained in him somewhat besides the figure. 
 
 3. There is no necessity we should press Aaron ; for 
 Eleazar being princeps principum, that is, having a superior 
 authority over the superiors of the Levites [in Aaron's life- 
 time], was never by any [in this point] reputed a type 
 of Christ ; so that though Aaron be accounted such, yet 
 Eleazar will serve our purpose. As also 2 Chron. xxxv. 8, 
 we read of three at once, one only of which was the high- 
 priest, and a type of Christ; the rest were not: let them 
 answer then to the other twain, who were rulers or chief over 
 the house of God. 
 
 Why it may be, 
 
 1. Out of die ecclesice, [the new reformers] tell us, we 
 are to fetch our pattern from the Jews; and therefore it 
 seems they are of opinion that one form may serve both us 
 and them. 
 
 2. Except there should be such a fashion of government 
 consisting of inequality, I see not in the New testament 
 how any could perish in that contradiction of Core which 
 
3.30 
 
 A summary view of the government 
 
 St. Jude affirmeth ; for his plea was for equality, and against 
 the preferring of Aaron above the rest. 
 
 3. The ancient fathers seem to be of mind that the same 
 form should serve both. 
 
 So thinketh St. Cyprian d , lib. iii. ep. 9. Ad Rogatianum. 
 
 So St. Hierome e , ep. 85. ad Evagrium, e Traditiones apo- 
 stolicse sumptse sunt de Veteri testamento ;' et ad Nepotianum, 
 De vita clericorum. 
 
 So St. Leo, ' Ita veteris testamenti sacramenta distinxit, ut 
 qusedam ex iis, sicut erant condita, evangelicse eruditioni pro- 
 futura decerperet; ut quoe dudum fuerant consuetudines ju- 
 daicae, fierent observantiae christianse.' 
 
 So Rabanus f , De institutione clericorum, lib. i. c. 6. 
 
 They ground this their opinion upon that they see, 
 
 1. That the synagogue is called a type or shadow, and the 
 church the very image of the thing, Heb. x. 1. 
 
 2. That God himself saith of the christian church under 
 the gentiles, that He will take of the gentiles, and make 
 them priests and levites to Himself, Esay Ixvi. 21, there 
 calling our presbyters and deacons by those legal names. 
 
 3. That there is an agreement in the 
 
 , f twelve, Num. i. 16, and Luke ix. 1. 
 numbers, < ■ 
 
 (. seventy, Num. xi. 16, and Luke x. 1. 
 
 names, angel, Mai. ii. 7, and Rev. i. 20. 
 
 And their often interchange and indifferent using of priest 
 or presbyter, levite or deacon, sheweth they presumed a cor- 
 respondence and agreement between them. 
 
 [Thus then] 
 
 Aaron r Christ, 
 
 Eleazar 
 
 princes of priests 
 priests 
 
 princes of levites 
 
 levites 
 
 nethinims 
 
 [should be 
 answer- 
 able unto] 
 
 archbishop, 
 bishop, 
 ■{ presbyters, 
 archdeacons, 
 deacons, 
 
 -clerks and sextons. 
 
 * [Ep. iii. p. 5.] 
 
 e [Ep. ci. " ad Evangelum," ed. 
 Ben., et Ep. xxxiv. vol. iv. par. 2. coll. 
 
 803, et 257 sqq.] 
 ' [vol. vi. p. 5.] 
 
both of the Old and New Testament. 
 
 351 
 
 THE FORM OF CHURCH GOVERNMENT IN THE NEW TESTAMENT. 
 AND FIRST IN THE DAYS OF OUR SAVIOUR CHRIST. 
 
 I. The whole ministry of the New testament was at the 
 first invested in Christ alone. 
 
 He is termed our Apostle, Heb. iii. 1, 
 
 Prophet, Dent, xviii. 15, Acts iii. 22, 
 Evangelist, Esay xli. 27, 
 Bishop, 1 Pet. ii. 25, 
 Doctor, Matt, xxiii. 10, 
 Diaconus, Rom. xv. 8. 
 
 II. When the harvest was great, Matt. ix. 38, that His 
 personal presence could not attend all, He took unto Him 
 twelve apostles ; as the twelve patriarchs, or twelve fountains 
 (as St. Jerome), or the twelve princes of the tribes, Num. i. ; 
 
 gathering His disciples, Matt. x. 1 ; 
 choosing out of them, Luke vi. 13 ; 
 whom He would, Mark iii. 13 ; 
 called them to Him, Luke vi. 13 ; 
 made them, Mark iii. 13, 
 named them, apostles, Luke vi. 13. 
 These He began to send, Mark vi. 7 ; 
 
 gave them in charge, Matt. x. 1, and xi. 1, 
 to preach the gospel, Luke ix. 2 ; 
 to heal, Matt. x. 1, Luke ix. 2 ; 
 to cast out devils, Matt. x. 1. 
 gave them power, Matt. x. 1, Luke ix. 1, 
 to take maintenance, Matt. x. 10; 
 to shake off the dust for a witness, Matt. x. 14 ; 
 so He sent them, Matt. x. 5, Luke ix. 2 ; 
 they went and preached, Luke ix. 6 ; 
 they returned, and made relation 
 
 what they had j j Mark vi. SO. 
 
 III. After this, when the harvest grew so great as that the 
 twelve sufficed not all, Luke x. 1, 2, He took unto Him other 
 seventy, as the seventy palm trees, Num. xxxiii. 9 ; the 
 fathers of families, Gen. xlvi ; the elders, Num. xi. 
 
352 A summary view of the government 
 
 These He 
 
 declared, Luke x. 1 ; 
 
 sent by two and two into every city and place, whither 
 
 He himself would come, ib. 
 gave them power, as to the apostles, to 
 
 take maintenance, Luke x. 7 ; 
 
 shake off the dust, Luke x. 1 1 ; 
 
 heal the sick, ) T , 
 
 , V Luke x. 9 ; 
 
 preach, . . . J 
 
 tread upon serpents and scorpions, and over all 
 the power of the enemy, Luke x. 19. 
 These two orders (as me thinketh) St. Paul, Eph. iii. 5, 
 doth comprehend under the name of apostles and prophets; 
 by the seventy, understanding prophets; as usually next to 
 the apostles he placeth prophets ever, 1 Cor. xii. 28, Eph. 
 iv. 11. None of the fathers ever doubted that these two were 
 two several orders or sorts, nor that the apostles were superior 
 to the seventy. It appeareth also, that [the apostles] had in 
 them power to forbid to preach, Luke ix. 49 ; and that Matthias 
 was exalted from the other order to the apostleship. 
 
 This was then the order while Christ was upon the earth, 
 Christ himself; 
 
 the twelve, whose successors were bishops ; 
 the seventy, whose successors were priests ; 
 the faithful people or disciples, of whom five hundred 
 
 and more are mentioned in 1 Cor. xv. 6, and one 
 
 hundred and twenty in Acts i. 15. 
 
 THE FORM OF GOVERNMENT USED IN THE TIME OF THE APOSTLES. 
 
 Albeit Christ saith the people were as sheep without a 
 shepherd, Matt. ix. 38, yet He termeth His apostles harvest- 
 men, not shepherds ; for while He was in person on earth, 
 Himself only was the shepherd, and they but arietes gregis ; but 
 at His departure He maketh them shepherds, John xxi. 15, 
 as they likewise at theirs, 1 Pet. v. 2, Acts xx. 28. 
 
 OF THE APOSTLES THEMSELVES. 
 
 And first, of their name. 
 Shelicha, which is the Syrian name, was the title of certain 
 
both of the Old and New Testament. 
 
 353 
 
 legates or commissioners sent from the high priest to visit 
 the Jews and their synagogues which were dispersed in other 
 countries, with authority to redress things amiss. 
 
 tnroaroXoL, among the Greeks, were officers of great credit, 
 as by Herodotus 8 and Demosthenes h appeareth. 
 
 Secondly, of their form, what it is. 
 not to have been with Christ all His time, Acts i. 21; so 
 
 were others more ; 
 not to be sent immediately of Christ, Gal. i. 1 ; so were 
 
 the seventy, Luke x. ; 
 not to be limited to no one place, Matt, xxviii. 19 ; so were 
 
 others, Luke xxiv. 33, 50 ; and St. James went no whither ; 
 not to be inspired of God, so that they did not err ; so were 
 
 Mark and Luke ; 
 not to plant churches ; so did Philip the evangelist, Acts viii. 5 ; 
 not to work signs and miracles; so did Stephen, Acts vi. 8, 
 
 and Philip, Acts viii. 6 ; 
 
 But over and above these, and with these, that eminent 
 authority or jurisdiction which they had over all, not only 
 jointly together but every one by himself, 
 
 ,* r . . , , . ( ordination, Acts vi. 6, 
 
 1) oi imposing; hands in { 0 . . ...,„,„ 
 
 ' 1 (confirmation, Acts via. 17, 18 ; 
 
 2) of commanding, (the word of the bench, Acts iv. 18, and 
 
 v. 28,) 1 Thess. iv. 11, 2 Thess. iii. 6, 12, Philem.8, 
 Col. iv. 10, 1 Cor. xiv. 37, 2 Pet. iii. 2, Titus i. 5, 
 1 Cor. vii. 6, 17, and xi. 34, and xvi. 1 ; 
 
 3) of countermanding, Luke ix. 49, Acts xv. 24, 1 Tim. 
 
 ii. 12 ; 
 
 4) of censuring, 1 Cor. iv. 21, 2 Cor. xiii. 10, Gal. v. 12, 
 
 1 Tim. i. 20, 1 Cor. v. 5, 11, 2 Thess. iii. 14, Matt, 
 xvi. 19, with xviii. 18, and John xx. 23. 
 In this power it is, that the bishops succeed the apostles, 
 Iren.' lib. iii. cap. 3; Tertul. De prescript. k ; Cyprian. 1 Ad 
 Florent. iii. 9 ; Epiphan. m Hares, xxvii., ' Romas fuerunt primi 
 
 % [Clio 21, Terps. 38.] k [cap. xxxii. p. 213.] 
 
 h [De Cor. vol. i. p. 262. Cont. 1 [Ep. lxvi. p. 165 sqq.] 
 
 Everg. et Mnesib. vol. ii. p. 1146.] m [Adv. Har. lib. i. torn. 2. p. 107.] 
 ' [ P . 175.] 
 
354 
 
 A summary idem of the government 
 
 Petrus et Paulus, apostoli iidera ac episcopi ;' Chrysost." in 
 Act. Horn, iii., 'Jacobus episcopus Hierosolymitanus;' Hieron. 0 
 Epist. 85, et 54, Ad Marcellam, et De scriptor. ecclesiast.v in 
 Petro et Jacobo; Ambros. q in 1 Cor. xii. 28, de angelis, et in 
 Eph. iv. r , 'apostoli angeli sunt.' 
 
 OF DEACONS. 
 
 At the beginning, the whole weight of the church's affairs 
 lay upon the apostles, 
 
 the distribution as well of the sacrament, Acts ii. 42, as 
 
 of the oblations, Acts iv. 35 ; 
 the ordination, Acts vi. 6 ; 
 the government, Acts v. 3. 
 
 [But] upon occasion of the Greeks' complaint, whose widows 
 were not duly regarded in the daily ministration, (which was 
 as well of the sacrament as of the oblations, otherwise the 
 apostles would not have left out [the mention of] the sacra- 
 ment in Acts vi. 4,) they transferred that part upon the seven 
 [deacons], whom they had ordained for distribution [of the 
 sacrament], not for consecration, Acts vi., 1 Tim. iii. 12, 13. 
 
 Justin. Apol. i. s ; Ignatius*, Ad Heronem ; Tertul." De Bap- 
 tismo ; Cyprian. x De lapsis, et lib. iii. epist. 9 ; Chrysost. y 
 Horn. 83 in Matth. Hieron. 2 ep. 48, ad Sabinianum, et contra 
 Lucifer. Ambros. 3 Offic. lib. i. cap. 41 ; Gregor. b iv. 88 ; Con- 
 cil. Nicsen. 0 i. can. 14. 
 
 OF EVANGELISTS. 
 
 They grew upon occasion of the scattering of the disciples 
 by means of the persecution after the death of St. Stephen, 
 
 » [vol. ix. p. 26.] 
 
 ° [Ep. ci. "ad Evangelam," ed. 
 Ben., et ep. xxvii. vol. iv. par. 2. coll. 
 803 et 65.] 
 
 «■ [ut sjp. col. 101.] 
 
 ' [vol. ii. append, col. 153.] 
 
 r [vid. ibid. col. 241.] 
 
 « [§65 sqq. p. 83.] 
 
 1 [vol. ii. p. 108 sqq.] 
 
 u [pr230. cap. xvii.] 
 
 x [p. 132, et ep. iii. ad Rogatian. 
 p. 5.] 
 
 y [vol. vii. p. 789.] 
 
 2 [Ep. xciii. vol. iv. par. 2. col. 760, 
 et 299— 303.] 
 
 * [vol. ii. col. 54 F.] 
 
 b [vid. append, ad Gregor. Epist 
 vol. ii. col. 1288.] 
 
 c [vol. ii. col. 690.] 
 
both of the Old and Neio Testament. 
 
 355 
 
 Acts xi. 19; of which number St. Philip is reckoned, Acts 
 xxi. 8, and divers others, Acts xi. 19, of whom Eusebius d 
 maketh mention, lib. iii. cap. 37, and lib. v. cap. 10. Upon 
 these was transferred that part of the apostles' function which 
 consisted in preaching from place to place. 
 
 OF PRIESTS. 
 
 When the churches were in some sort planted by the 
 preaching of the apostles, prophets, and evangelists, that 
 they might be continually watered, and have a standing 
 attendance, the apostles ordained priests by imposition of 
 hands in every church, Acts xiv. 23, and xi. 30, and xxi. 18. 
 
 And they made choice of the word Trpeaftvs, rather than 
 of the word yepcov more in use with the Greeks, because 
 it includeth an embassy, and that chiefly of reconciliation, 
 which is the Trpea^ela expressed by St. Paul, in 2 Cor. v. 20, 
 with Luke xiv. 32. 
 
 OF BIS1IOFS. 
 
 Last of all, that the churches thus planted and watered 
 might so continue, the apostles ordained overseers to have a 
 general care over the churches instead of themselves who 
 first had the same ; which is called e-rriWeTjrt?, Acts xv. 36, 
 and containeth in it, as a strengthening or establishing that 
 which is already well, Acts xiv. 22, and xv. 41, Rev. iii. 2; 
 so a rectifying or redressing if ought be defective or amiss, 
 Tit. i. 5. These are called, Acts xx. 28, KeipD^ in the 
 Syrian, that is, episcopi ; by St. John, Rev. i. 20, the 'angels 
 of the churches.' [These were set over others, both to rule 
 and teach,] 1 Tim. v. 17, 1 Pet. v. 2. Upon these was 
 transferred the chief part of the apostolic function, the over- 
 sight of the church ; and power of commanding, correcting, 
 and ordaining. 
 
 The occasion which caused the apostles to appoint bishops 
 [besides the pattern in the time of the law] seemeth to have 
 been schisms, such as were in the churches of 
 Rome, Rom. xvi. 17, 
 Corinth, 1 Cor. i. 11, [and iii. 3, 4,] 
 
 * [H. E., pp. 13.*!. 223.] 
 
 A a 
 
356 
 
 A summary view of the government 
 
 Galatia, Gal. v. 12, 
 Ephesus, Eph. iv. 2, 3, 
 Philippi, Phil. iv. 2, 
 Colossae, Coloss. iii. 13, 
 Thessalonica, 2 Thess. iii. 11, 
 The Hebrews, Heb. xiii. 9, James iii. 1 ; 
 for which St. Cyprian e , St. Hierome f , and all the fathers 
 take the respect to one governor to be an especial remedy ; 
 [for which also see] Calvin e , Instit. lib. iv. cap. 4. § 2. 
 
 This power even in the apostles' time was necessary: for 
 God chargeth not His church with superfluous burdens; 
 yet had they such graces (as power of healing, doing signs, 
 sundry languages, &c.,) that they of all other might seem best 
 able to want it, for by these graces they purchased both 
 admiration and terror sufficient for crediting their bare word 
 in the whole church. If necessary then in their times that 
 were so furnished, much more in the ages ensuing, when all 
 those graces ceased, and no means but it to keep things in 
 order ; so that were it not apparent to have been in the apo- 
 stles', yet the necessity of the times following, destitute of 
 these helps, might enforce it. 
 
 Seeing then God hath no less care for the propagation and 
 continuance of His church than for the first settling or 
 planting of it, Eph. iv. 13, it must needs follow that this 
 power was not personal in the apostles, as tied to them only, 
 but a power given to the church ; and in them for their times 
 resident, but not ending with them, as temporary, but com- 
 mon to the ages after and continuing, to whom it was more 
 needful than to them, to repress schism and to remedy 
 other abuses. 
 
 So that the very same power at this day remaineth in the 
 church, and shall to the world's end. 
 
 Or THE PERSONS [THAT EXECUTED THESE OFFICES.] 
 
 1. Albeit the commission were general over all nations 
 which was given to the twelve, yet was that generality only 
 by permission, not express mandatory ; else should they have 
 sinned that went not through all nations. Therefore howso- 
 
 e TEp. iii. lxvi. pp. 6, 167.] col. 802 sq.] 
 
 1 [Ep. ci. ad Evan<r., vol. iv. par. 2. * [p. 28li.] 
 
both of the Old and New Testament. 
 
 357 
 
 ever the commission was to all nations, yet was it left to 
 their discretion how and in what sort they would dispose 
 themselves, as the Holy Ghost should direct them : so that the 
 partition, Glal. ii. 9, betwixt St. Peter and St. Paul, was law- 
 ful and good, and no ways derogatory to Ite, predicate, ['go, 
 teach all nations.'] 
 
 Further, the ecclesiastical history doth testify that they 
 parted the coasts and countries of the world among them by 
 common advice, and so severed themselves, 
 Peter, to Pontus, Galatia, Cappadocia ; 
 John, to Asia, Parthia; 
 
 Andrew, to Scythia, [Pontus] Euxinus, and Byzantium; 
 Philip, to upper Asia, and to Hierapolis; 
 Thomas, to India, Persia, and the magi; 
 Bartholomew, to Armenia, Lycaonia, India citerior; 
 Matthew, to Ethiopia; 
 
 Simeon, to Mesopotamia, Persia, Egypt, Africa, Britany ; 
 Thaddaeus, to Arabia, Idumea, Mesopotamia; 
 Matthias, to Ethiopia. 
 
 2. Again, albeit their preaching was for the most ambula- 
 tory, yet do the same histories witness that, having settled 
 religion, and brought the church to some stay, toward their 
 end they betook themselves to residence in some one place, 
 divers of them, as, 
 
 St. James at Jerusalem, Euseb. h lib. ii. cap. 1 ; Epiphan. 1 
 Hcer. lxvi. Hierome k . 
 
 St. John at Ephesus, Euseb. 1 lib. iii. cap. 23; Tertullian m , 
 lib. iv. contra Marcion. Hierome 11 . 
 
 St. Peter, first at Antioch, and after at Rome. 
 
 Which places were more especially accounted their sees, 
 and the churches themselves after a more especial manner 
 were called apostolic, sedes apostolorum, Aug. 0 Epist. xlii, 
 ecclesice apostolicce, TertullianP. 
 
 3. Thirdly, it is also plain that the apostles chose unto 
 them as helpers (avvepyovs) divers who were companions 
 
 h [H. E., p. 44.] m [p. 415 D.] 
 
 1 [vol. i. p. 636'.] " [vol. iv. par. 2. col. 105.] 
 
 k [vol. iv. par. 2. col. 101.] ° [Ep. ccxxxii. vol. ii. col. 843.] 
 
 1 [H. E., p. 112.] [vid. De praescr. h;er., cap. xx,sq.] 
 
 a a 2 
 
358 
 
 A summary view of the government 
 
 with them in their journeys, ministered unto them, and sup- 
 plied their absence in divers churches when they themselves 
 were occasioned to depart ; such were, 
 
 Apollos, Acts xix. 1, 1 Cor. John Mark, Acts xiii. 5, 
 iii. 6. xv. 37, Philem. 24. 
 
 Aquila, Rom. xvi. 3. Lucas, Philem. 24, Col. 
 
 Archippus, Philem. 2, Col. iv. iv. 14. 
 
 17. Secundus, Acts xx. 4. 
 
 Aristarchus, Acts xx. 4. Silvanus, 1 Pet. v. 12, 
 
 Clemens, Phil. iv. 3. 1 Thess. i. 1, 2 Thess. i. 1. 
 
 Crescens, 2 Tim. iv. 10. Sopater, Acts xx. 4. 
 
 Demetrius, 3 John 12. Sosthenes, 1 Cor. i. 1. 
 
 Epaphras, Col. iv. 12. i. 7, Stephanas, 1 Cor. xvi. 15. 
 Philem. 24. Timotheus, Acts xix. 22, and 
 
 Epaphroditus, Phil. ii. 23. xx. 4. 
 
 Epaenetus, Rom. xvi. 5. Titus, 2 Cor. viii. 23. 
 
 Erastus, Acts xix. 22. Trophimus, Acts xx. 4. 
 
 Gaius, Acts xx. 4. Tychicus, Acts xx. 4. 
 
 Jesus Justus, Col. iv. 11. Urbanus, Rom. xvi. 9. 
 
 Of whom, Eusebius q , Hist. lib. iii. cap. 4; Euthymius, in 
 tertium Joannis Isidorus 1 , De patrib. and Dorothei s 
 Synopsis. 
 
 To two of these, Timothy and Titus, the one at Ephesus, 
 the other at Crete (Euseb. 1 lib. iii. cap. 4.), the apostles im- 
 parted their own commission while they yet lived, even the 
 chief authority they had ; 
 
 to appoint priests, Tit. i. 5, and Hieron." in eum locum; 
 
 to ordain them by imposition of hands, 1 Tim. v. 22, 
 2 Tim. ii. 2 ; 
 
 to keep safe and preserve the depositum, 1 Tim. vL 14, 
 
 20, 2 Tim. i. 14 ; 
 to command not to teach other things, 1 Tim. i. 3, Tit. 
 
 iii. 9, 2 Tim. ii. 16; 
 to receive accusations, 1 Tim. v. 19, 21 ; 
 to redress or correct things amiss, Tit. i. 5 ; 
 
 " [p. 90 sqq.] 1 [p. 91.] 
 
 ' | vol. v. p. 187 sqq.] u [vol. iv. col. 112.] 
 
 * fp. 118 b sqq.] 
 
both of the Old and New Testa meat. 
 
 359 
 
 to reject young widows, 1 Tim. v. 11 ; 
 
 [to censure heretics and disordered persons, Tit. i. 11, 
 and] iii. 10, 1 Tim vi. 5, 2 Tim. iii. 5. 
 
 And these, after the apostles deceased, succeeded them in 
 their charge of government which was ordinary, successive 
 and perpetual, (their extraordinary gifts of miracles and 
 tongues ceasing with them;) [so] Irenaens*, lib. iii. cap. 3, 
 quos et successores relinquebant, sunm ipsorum locum magisterii 
 tradentes. 
 
 [of the promiscuous use of their names.] 
 
 These were they whom posterity called bishops; but in 
 the beginning regard was not had to distinction of names ; 
 the authority and power was ever distinct, the name not 
 restrained, either in this, or other. 
 
 1 . The apostles were called 
 
 priests or seniors, 1 Pet. v. 1 ; 
 deacons or ministers, 1 Cor. iii. 5; 
 teachers or doctors, 1 Tim. ii. 7 ; 
 bishops or overseers, Acts i. 20; 
 prophets, Acts xiii. 1, Rev. xxii. 9 ; 
 evangelists, 1 Cor. ix. 16. 
 
 The name of apostle was enlarged, and made common to 
 more than the twelve ; 
 
 to Barnabas, Acts xiv. 4, 14 ; 
 
 Andronicus, Rom. xvi. 7 ; 
 
 Epaphroditus, Phil. ii. 25; 
 
 Titus and others, 2 Cor. viii. 23 ; 
 
 Timothy, Hieron. in Cant. Euseb. Chron. 
 
 2. The priests were called 
 
 prophets, 1 Cor. xiv. 32 ; 
 bishops, Phil. i. 1, Tit. i. 7 ; 
 so Chrysostomy, in Phil. Horn. i. [Quid hoc? an unius 
 civitatis multi erant episcopi ? nequaquam, sed presbyteros 
 isto nomine appellavit ; tunc enim nomina adhuc erant 
 communia.~\ 
 
 * [p. 175.] >• [vol. xi. p. 19.3.] 
 
360 
 
 A nummary view of the government 
 
 Hierome 2 , Hie episcopos presbyteros intelligimus, non enim 
 in una urbe plures episcopi esse potuissent. 
 
 Theodoret 3 , Non fieri quidem poterat ut multi episcopi 
 essent unins civitatis pastores, quo fit ut essent presbyteri 
 quos vocavit episcopos; and in 1 Tim. iii. b , Eosdem 
 olim vocabant episcopos et presbyteros ; eos autem qui 
 nunc vocantur episcopi, nominabant apostolos. 
 
 CEcumenius 0 , Non quod in una civitate multi essent epi- 
 scopi, §c. ; 
 
 for in the apostles' absence in churches new planted, the 
 oversight was in them, till the apostles ordained and 
 sent them a bishop, either by reason of some schism or 
 for other causes. 
 
 3. The bishops, as the ecclesiastical history recounteth 
 them, were called 
 
 apostles, Phil. ii. 25 ; 
 
 evangelists, 2 Tim. iv. 5 ; 
 
 diaconi, 1 Tim. iv. 6 : 
 
 priests, 1 Tim. v. 17 ; 
 [for it is plain by the epistle of Irenaeus to Victor, in] Euse- 
 bius d , lib. v. cap. 20, that they at the beginning were called 
 priests, that in very truth and propriety of speech were 
 bishops: and by Theodoret e , in 1 Tim. hi., that they which 
 were bishops were at the first called apostles. 
 
 The name eVicr/co7roi, saith Suidas f , was given [by the Athe- 
 nians to them which were sent to oversee the cities that were 
 under their jurisdiction, ol irap 'AOrjvai'oov els ras vttt]k6ovs 
 7r6\eis iinaKe-^raaOaL ra Trap eKclarots 7rep.7r6/xevot, eVtcr/co- 
 ttoi kclI <f)v\aK€s IkoKovvto. Suid. in iTriaKoirosJ] 
 
 The name f episcopus' was given among the Romans to him, 
 qui prceerat pani et venalibus ad victum quotidianum, fF.? De 
 munerib. et honorib. Cicero h , ad Atticum, lib. vii. epist. 11. 
 Vult me Pompeius esse, quern tota hac Campania et maritima 
 ora habeat episcopum. 
 
 z [vid. in Tit. i. 5. vol. iv. p. 413.] ' [vol. iii. p. 652.] 
 
 a [In PhiL i. init., vol. iii. col. 445.] » f col. 1390.] 
 
 b [Ibid. col. 652.] * [Corp. jur. civ. Digest., lib. L tit 
 
 « [In PhiL i. 1.] 4. cap. 18. § 7. col. 1795.] 
 
 a [H. E., p. 238.] h [vol. viii. p. 304.] 
 
both of the Old and New Testament. 
 
 301 
 
 The name in hebrew D'npa, Gen. xli. 34, seemeth to have 
 relation to the second use, for they were such as had charge 
 of the grain laying up and selling under Joseph. 
 
 [the necessary use of the BisHor's office, and the charge 
 
 COMMITTED TO HIM.] 
 
 The party, who in the New testament is called ' episcopus,' 
 is in the Old called Tipa, Ps. cix. 8, with Acts i. 20. 
 
 In a house or family it is first affirmed of Joseph, Gen. 
 xxxix. 4, who had the oversight and government of the rest 
 of the servants ; in a house there may be many servants, 
 which have places of charge, but there is one that hath the 
 charge of all, that is, ceconomus, ' the steward.' So do the 
 apostles term themselves, 1 Cor. iv. 1, and their office, 1 Cor. 
 ix. 17, and their successors the bishops, Tit. i. 7. Vid. Hilar. 1 
 in Matt. xxiv. 45. 
 
 In a flock, the pastor, Joh. xxi. 15, Acts xx. 28, Matt. 
 
 xxv. 32, 1 Pet. v. 2, Eph. iv. 11. 
 In a camp, the captain, Matt. ii. 6, Heb. xiii. 7, 17, 24. 
 In a ship, the governour, 1 Cor. xi. 28, under whom 
 
 others, Acts xiii. 5. 
 In the commonwealth, they be such as are set over officers, 
 to hasten them forward and see they do their duties, as 
 in 2 Chron. xxxiv. 12. xxxi. 13 ; Neh. xi. 22. xii. 42. 
 So that, what a steward is in a house, 
 a pastor in a flock, 
 a captain in a camp, 
 a master in a ship, 
 a surveyor in an office : 
 that is a bishop in the ministry. 
 
 Upon him lieth 
 
 [to take care of the churches under him] , 2 Cor. xi. 28, 
 
 Phil. ii. 20, 1 Pet. v. 2, Concil. Antioch. j , can. 9 ; 
 [and for that end to visit them,] Acts ix. 32. xv. 36 ; 
 [and to be observant] of that which is well and orderly, 
 
 [to confirm it,] Acts xv. 41, Rev. iii. 2 ; otherwise, 
 
 [to redress it,] Tit. i. 5. 
 1 [col. 731.] 1 [A.D. 341. vol. ii. col. 1:312.] 
 
362 
 
 A summary view of the government §c. 
 
 To him was committed ; 
 
 1. Authority of ordaining, Tit. i. 5, and so of begetting 
 fathers, Epiph. Hceres.\xxx. k ; see Ambrose 1 , Theodoret™, and 
 CEcumenius" in 1 Tim. iii. ; Damasus 0 , ep. hi. ; Hierome p , 
 ep. lxxxv, Ad Evagr. ; Leo q , ep. Ixxxviii ; Concil. Ancyran. 
 can. 12 (al. 13). r For though St. Paul should mention a com- 
 pany with him at the ordaining of Timothy, 1 Tim. iv. 14, yet 
 it followeth not but that he only was the ordainer; no more 
 than that Christ is the only judge, although the twelve shall 
 sit with him on thrones, Luke xxii. 30. 
 
 2. Authority of enjoining or forbidding, 1 Tim. i. 3 ; Ignat. 
 Ad Magnesian. 5 ; Cyprian 4 , ep. iii. 9. 
 
 3. Authority of holding courts and receiving accusations, 
 1 Tim. v. 19, 1 Cor. v. 12, Rev. ii. 2. Aug." De opere 
 monachor., cap. 29. 
 
 4. Authority of correcting, 1 Tim. i. 3, Tit. i. 5 ; Hieron. x 
 Contra Lucifer, cap. iv. et ep. liii, Ad Riparium. Cyprian. y 
 ep. xxxviii. 3. Ad Rogatianum. 
 
 5. Authority of appointing fasts, Tertullian 2 Adv. psychicos. 
 
 k [§ 4. p. 908.] 
 
 1 [vol. ii. append, col. 295.] 
 
 m [vid. sup., p. 300.] 
 
 " [vol. ii. p. 224 sqq.] 
 
 0 [p- HI-] 
 
 p [Ep. ci. ad Evang., vol. iv. par. 2. 
 col. 802 sq.] 
 
 1 [p. 158.] 
 
 r [A.D. 314. vol. ii. col. 518.] 
 
 s [capp. 2 — 7. vol. ii. p. 17 sqq.] 
 
 1 [Epp. 3, et 55 et 75. pp. 5, 110, 
 225 ; et passim. ] 
 
 u [vol. vi. col. 499.] 
 
 x [vol. iv. par. 2. col. 292. ep. 
 xxxvii. ibid. eol. 279.] 
 
 y [p. 5 sq.] 
 
 * [De jejun., cap. 13. p. 551.] 
 
A DISCOURSE OE CEREMONIES 
 RETAINED AND USED IN CHRISTIAN CHURCHES, 
 
 WRITTEN BY THE RIGHT REV. FATHER IN GOD 
 
 LANCELOT ANDREWES, 
 
 LATE BISHOP OF WINCHESTER, 
 
 A LITTLE BEFORE HIS DEATH 
 
 AT THE REQUEST OF AN EMINENT PERSON, THAT DESIRED 
 SATISFACTION THEREIN. 
 
 PRINTED BY THE ORIGINAL COPY 
 WRITTEN WITH HIS OWN HAND. 
 
 Ex Tpe.de Hercules. 
 
A DISCOURSE* 
 
 SHEWING THAT MANY PAYNIM CEREMONIES WERE RETAINED IN 
 ENGLAND AFTER CHRISTIANITY WAS RECEIVED. 
 
 Surely as darkness was before light, (for ' the evening and 
 the morning,' saith the text, ' made the first day,') and as out 
 of chaos, that rudis indigestaque moles, were made all the clear 
 firmaments, even caelum crystallinum ; so evident it is that 
 paganism covered all the face of the world, except the little 
 land of Jewry, afore Christianity was admitted. And after the 
 admission of christian religion in the western part of the 
 world by the christian emperors, the northern people toge- 
 ther with the empires almost every where abolished christian 
 religion : but yet, as Augustinus Curio b notes, at length every 
 one of these northern and heathen nations embraced christian 
 religion, saving only the Saracens. My conceit and purpose 
 to shew you is, that of the ecclesiastical government and 
 policy observed in the british and english ancient pagans, as 
 formerly having their commonwealth in frame and beautified 
 with our common laws, they being converted unto Chris- 
 tianity, many of the paganish ceremonies and usages, not 
 contrary to the scripture, were still retained in their chris- 
 tian policy; by means whereof tranquillity and peace was 
 observed, and the alteration in the state less dangerous or 
 sensible. For as in general Arnobius c is true, writing, nothing 
 was innovated for christian religion in rerum naturd ; and as 
 the heathen oracle of Apollo Pythius answereth, the Attic- 
 s' [Printed from an edition bearing time, he said, to polish and lick over, 
 date 1653, with a preface by Edward Had the author," he proceeds, "in- 
 Leigh, informing us concerning the tended it to be published, it would no 
 treatise, " that upon speech between doubt have been more perfect, but I 
 bishop Andrewes and a gentleman his thought it worthy in regard of the 
 near neighbour about the ceremonies, author and argument, which few have 
 the bishop awhile after, and a quarter so generally handled, to be published ;" 
 of a year before his death, delivered &c] 
 this to him as a collection of his own b [Hist. Saracen.] 
 about that subject, which he had not c [Adv. gent, lib. i. capp. 1, 2.] 
 
366 
 
 is no disparagement 
 
 nians asking him what religion was principally to be embraced, 
 namely, that which was by descent delivered as a custom of 
 their ancestors ; so in particular well writeth Dionysius Hali- 
 carnasseus, the least ceremonial points of the divine worship 
 a nation, unless necessity compel them, will hardly alter. He 
 instanceth it in the Egyptians, the Moors, the Gauls, the 
 Scythians, the Indians ; nay, sir Thomas Smith in his Com- 
 monwealth" 1 expresseth that our ancestors being heathens, 
 when they agreed to receive christian religion, that which 
 was established before, and concerned external policy, they 
 held and kept still with that which was brought of new by 
 their christian apostles and doctors. 
 
 Because I remember Tully's e cognizance, namely, that it is 
 a badge of a negligent and dissolute person not to regard 
 what the most sort of the people may conceive of him, and 
 that conceit is worthily the most heinous which may note 
 any to plant by writing, or water by speaking, the cursed 
 roots or seeds of self-springing paganism, I will first prove 
 that this kind of birth of our ceremonies can be no disgrace 
 to our ecclesiastical ceremonies. 
 
 Secondly, I will insinuate three observations to be remem- 
 bered out of the particular proposition proved. 
 
 Thirdly, I will point at some of the superfluous and wicked 
 popish ceremonies drawn from the heathens. 
 
 Fourthly and lastly, I will instance in many ecclesiastical 
 ceremonies of the heathens, which are or may be used in ours, 
 or in any other christian state. 
 
 I. In the first place, allowing much of our ecclesiastical dis- 
 cipline used in the time of our primitive church was borrowed 
 from the heathen, yet that it can be no disparagement unto 
 it, must needs be granted; for otherwise to imagine is the 
 direct opinion of the heretics Manichaei, whose error in this 
 point is solemnly refuted by St. Augustine writing against 
 Faustus f , and by St. Jerome 8 writing against Vigilantius. 
 
 That I may not threaten but persuade, — By the judicial law 
 
 « [Book Hi. ch. 11. p. 278.] 
 ' [De off, i. 28.] 
 
 f [e. g. Mb. xx. vol. viiL col. 333 sqq.] 
 f [vol. iv. part ii. col. 284.] 
 
to ceremonies of the church 
 
 367 
 
 of Moses expressed in Deut. xxi., "If a strange woman be 
 taken in battle, if her beauty please thee, her nails and hair 
 being pared and shaven, and her garment of captivity being 
 taken away, thou mayest lawfully take her to wife," by the 
 moral of this law severally write Isidore 11 and Peter Blesensis 1 , 
 the ceremonies of the gentiles, the deformities thereof being 
 taken away, may lawfully be used amongst the christians. 
 Isidore k then expounding Deut. xvi., " thou shalt not plant 
 trees near unto the altar," his meaning is, one must not imitate 
 the devotion nor the ceremonies of the gentiles. For the 
 Israelites even by the direction of God made holy vessels, and 
 placed them in the temple of God, of the gold and silver they 
 robbed the Egyptians of. — And it is vulgarly known that the 
 sayings of the heathen poets are used by the Holy Ghost in the 
 New testament. — Again, we may see in Acts xvii. how St. Paul 
 himself, when he was at Athens, the very altar of superstition 
 which was dedicated unto an unknown god, and unto which 
 bloody sacrifices were slain, by as much dexterity and wisdom 
 as that time would permit, did make use thereof, and seem to 
 transpose it to the worship of the true God. — And which is 
 more, it is expressed by St. Paul, it is lawful for a christian, 
 so it be without scandal, to eat those things which are conse- 
 crated unto idols. Honestly then writes Mr. Hooker 1 , that 
 which hath been ordained impiously at the first, may wear 
 out that impiety by tract of time, as the names of our heathen 
 months and days used throughout all Christendom without 
 any scandal. And if the Spaniards well may glory of their 
 Alphonsus m , king of Arragon, qui per cloacam ingressus subter 
 muros, won Naples, and from thence expelled Renate, duke of 
 Anjou, reasonably then out of former rags of the gentiles the 
 glorious and fair garment of Christianity in times may be 
 woven. And as Ephraim Syrus", a father that lived in 
 St. Basil's time, writeth, if the money be taken out of the 
 purse, yet the purse is not to be cast away ; so although the 
 sacrifice and service of the gentiles be taken away, the out- 
 ward ceremonies may remain. 
 
 h [ In Deut., cap. xviii. vol. v. p. 472.] 
 1 [Epist. viii. p. 10 sq.] 
 k [In Deut., cap. iii. vol. v. p. 4-61 . ] 
 1 [R. P., Book iv. ch. xii. § 4. vol. i. 
 p. .591.] 
 
 "' [ Becchatellus Panormita, " De 
 dictis" &c. "Alphonsi," 4to. Witeb. 
 1585. p. 15.] 
 
 " [De Poenit., Serin, ii. vol. i. p. 
 12-3 D.j 
 
368 
 
 to have been originally heathen. 
 
 To conclude ; this pedigree of our ceremonies staineth not 
 our christian policy, for that all the good orders of the heathens 
 came by tradition, or reading or seeing the ceremonies that 
 God commanded among the Jews in the land of promise ; as it 
 appeareth by Josephus against Appion 0 , that the sect of the 
 Pythagorean philosophers translated much of the Jews' laws 
 into their own sect. And as by Eusebius p , Augustine q , Theo- 
 doret r , Justin Martyr s , and others, Plato copied much out of 
 Moses' writings, (for Moses' writings were long afore the 
 empire of the Persians,) so verily if it were for this place, it 
 may be exemplified that the succeeding ceremonies of the 
 heathen were derived from the Jews' ceremonies ; and no 
 man can justly deny but that we may use the ceremonies of 
 the Jews, non ex vi, sed ex analogid mosaics leyis. And if this 
 point fancy any man, let him read Alcuinus, De officiis divinis* 1 ; 
 Amalarius, De officiis ecclesiasticis n ; Gratian, De con. x ; but 
 especially Mutius Pansa, in his Osculum christians et ethnicce 
 philosophic; (I can commend Nicholaus Mount-Georgiusy in 
 his book De mosaico jure enucleando, only for his endeavours.) 
 You may observe out of Josephus 2 in the latter time of the 
 Jews' government, that Herod their first king brought much 
 of the roman-heathenish discipline into their policy, and in 
 this respect that many of our christian ceremonies were 
 formerly heathen, and afore that used in the commonwealth 
 of Jewry, wherein God was the lawgiver: they resemble the 
 seventeen vessels which the heathen king Cyrus gave unto 
 the Jews at the building of the temple of Jerusalem, after the 
 captivity of Babylon, among which, as Esdras writes, there 
 were vials of gold twenty-nine, of silver two thousand four 
 hundred and ten ; for these were in the last use sacred, 
 being formerly heathen and profane, but most anciently holy 
 and sanctified. 
 
 II. The first of the three observations that I am to insinuate 
 
 ° [via. lib. ii. capp. 16, 39. vol. ii. capp. 44, 59, 60. pp. 70 A. 78 C. 79 B.] 
 pp. 1377, 89.] « [passim, col. 1009 sqq.] 
 
 P [Constant.orat.apudEuseb.,cap.9.] u [passim, col. 305 sqq.] 
 
 i [De doctr. Christ. , lib. ii. cap. 28. x [i.e. De consecratione, Dist. i. 
 
 vol. iii. par. 1. col. 36.] cap. 2. col. 2049.] 
 
 r [Grasc. affect, curat., Disp. ii. prop. ? [vid. " List of edd." 8ic. end of 
 
 fin. vol. iv. p. 758.] this vol.] 
 
 s [passim, e. g. Ad Gra;c. cohort., * [Ant. Jud., lib. xv. cap. 8. vol. i. 
 
 capp. 25—33. pp. 25—31. Apol. i., p. 687.] 
 
Much that is culled popish 
 
 369 
 
 upon the particular to be proved, is the ampleness of the com- 
 mon law, admitting no common law within their land but as 
 parcel and incorporated into the general laws and policies of 
 this land, seeing most of our ecclesiastical law was before there 
 was any popish canon laws observed by the inhabitants, as the 
 civil ordinance of the magistrate in the ages most remote ; but 
 of these hereafter in particular. 
 
 Secondly, note, if much of the christian policy and dis- 
 cipline was in practice when the state of this land was heathen, 
 the lay catholics are much mistaken in their petition, where 
 they write, we have all our feasts and ceremonies from Augus- 
 tine the monk. And let them not play Suffenus's 3 part, in 
 delivering there is not the least ceremony or circumstance 
 which hath been added to the solemnization or majesty of 
 God's service, but the year is known when, and the pope by 
 whom it was ordained; but these forget what their father 
 Bellarmine b confesseth, that all christian ceremonies were not 
 invented by the pope. 
 
 Thirdly, this will sufficiently convict the opinion of them 
 whom Nazianzen c ingeniously calls new pharisees, to be but 
 ceremonious, that will not conform themselves to any cere- 
 monies used in the time of popery, seeing we must and ought 
 to obey the ecclesiastical discipline established by the laws of 
 the land, for coming to church, for having prayers, or preach- 
 ing, or music in our churches, or such like, although (as shall 
 be proved) these ceremonies and customs were used in the 
 time of pagans, and at their sacrifices. Genebrard, by whom 
 it is verified that much learning and railing may be accidents 
 in one subject, writes, that in the year 1560 in England arose 
 a new sect of puritans, so called because they will not. pray 
 in the churches that were the catholics', nor wear a surplice ; 
 (sure I am that many that wear the liveries of this name are 
 otherwise minded.) And I learn out of Dubravius' 1 , that the 
 Thaborites of Prague held that the clergy should not be doc- 
 tors of divinity, or quote the fathers in their sermons, or wear 
 any other than their ordinary garments ; but yet for them all, 
 o quam honestd voluntate miseri errant. It is confessed cere- 
 
 a [CatuTL, Carm. xxii.] 
 t> [De Sacram. in gen., lib. ii. cap. 
 29 sqq. vol. iii. col. 251 sqq.] 
 
 c [Orat. xxxvii. cap. 9. vol. i. p. 
 651.] 
 
 d [Hist. Boietn., lib. xxvi. init] 
 
370 
 
 teas anterior to popery. 
 
 monies of themselves are things indifferent, as being neither 
 expressly commanded or forbidden by the word of God ; and 
 although among the Jews their kings would not permit liber- 
 ties in ceremonies to the subjects, christian kings may : but 
 yet when they are enacted in a christian state, and made 
 the laws of the land, they must be obeyed of necessity as unto 
 a thing not indifferent. For well write the canonists, an act 
 indifferent, when it is commanded is a necessary act, otherwise 
 idle is the command ; and it appeareth by Josephus that the 
 Athenians made a severe law against those that spake against 
 the outward ceremonies established by law or custom ; this 
 also may appear out of Livy, and out of Dion. Who knoweth 
 not that the king, the Caesar of the country, must obey the 
 law of the land ? what a presumption is it then for a private 
 man to exempt and privilege himself from obeying the laws 
 of the land ! Truly writes a learned common lawyer* 5 , the 
 laws of men not contrary to the law of God ought to be 
 kept even of the clergy in the law of the soul. And Mutius f 
 notes, that Charles the great in Saxony gave equal authority 
 to his magistrates (scabinis) to put to death those which con- 
 temned and derided the ceremonies ecclesiastical, as those 
 which sacrificed to heathen gods: for Lodovicus Sotomajor 
 well writes in his comment upon the Canticles, godliness 
 being as the soul, yet ceremonies are as the body of christian 
 religion. 
 
 III. But I am to point at some of the superfluous and 
 wicked ceremonies of the papists borrowed from the heathen. 
 
 Of so large and near affinity is the divine worship of the 
 heathens and papists in the temples, that Lodovicus Vives? con- 
 fesseth there cannot any difference be shewn, unless the papists 
 have changed the names and titles ; so that (with Chemnitius h ) 
 to the followers of the see of Rome we may object what Faustus' 
 did to the christians, " ye turn idols into martyrs and saints, 
 whom ye worship with correspondent vows." And I can hardly 
 imagine how plentiful the tears of Petrus Chrysologus and 
 
 e [St. Germain, Salem and Byzance, 
 additions, cap. 2.] 
 1 [lib. vii. p. 59.] 
 If [vid. Chemnit. in not. seq.] 
 
 h [Exainen. Concil. Trident, in cap. 
 " De imaginibus." p. 676. col. 2.] 
 ■ [Aug. cont. Faust. Man.] 
 
Superfluous and wicked ceremonies 
 
 371 
 
 Silvamis would run, if they were alive and viewed the anti- 
 christian see; for that in their times some of the superfluous 
 heathen ceremonies began to abound in the christian churches, 
 whereupon they complained, although the gentiles' circensia 
 were celebrated in the honour of Christ, yet the church 
 being out of that cradle, the particular usage of the gentiles 
 in this kind was not to be imitated. I commend therefore 
 the intent of that emperor, who for reverence of the sign 
 caused (as Sozomenus' reporteth) furcam to be erected loco 
 crucis ; and I reverence the opinion of the makers of an ancient 
 statute in Henry the third's time j , namely that De pistoribus, 
 which punisheth a butcher that buyeth flesh of Jews to sell the 
 same to christians. And generally, that the heathen thought 
 their ceremonies would drive away the christians, Abbas 
 Urspergensis k , a German, and Didacus Covarruvias 1 , a 
 Spaniard, wrote that Helena, a Briton, and mother of Con- 
 stantine, the first christian emperor, born in this island, going 
 to Jerusalem, found in the place where Christ was crucified 
 the idol of Venus placed. 
 
 But to instance ; the popish purgatory in scope and being 
 agreeth with the heathen purgatory, mentioned in Plato 1 " 
 and Virgil". — The papistical manner of consecrating churches 
 and church-yards fully imitateth the ceremonies of the 
 pagans when they consecrated their temples and temple- 
 courts or yards, described by Alexander ab Alexandra 0 ; 
 in Spain, by Gregorius Lopus, at the beginning of the con- 
 secration of a church they must make three crosses in the 
 last part thereof ; their sprinkling of holy water is mentioned 
 in the sixth satire of Juvenal p , and Sozomenus calleth it a 
 heathenish ceremony; in particular, that it was always used 
 at the sanctifying of the capitol, appeareth by Alexander ab 
 Alexandra. — Their having of nuns and women for societies or 
 colleges was used amongst the heathen, as I gather out of 
 Plutarch q ; and that the whole swarm of friars or monks was 
 first fledged amongst the heathen, at large appeareth by 
 
 i [H. E., lib. i. cap. 8. p. 20.] n [jEii. vi. 736 sqq.] 
 
 J [51 Hen. III., stat. vi.] ° [Gen. dies., lib. vi. cap. 14. p. 594.] 
 
 k [p. 79.] » [lin. 528.] 
 
 1 [Var. resol., lib. iv. cap. 10. vol. i. ' [In tract. "An seni sit geremla 
 
 p. 436. col. 2.] resp.," vol. ix. p. 176.] 
 m [e. g. De rep., lib. x. Pbaed.] 
 
 lib 
 
372 
 
 of the papists borrowed from the heathen, 
 
 learned Hospinian r . — The papists' placing of images in their 
 temples, and even 7 image to have his several priest ; their 
 priests to have shaven crowns, to be unmarried; to have 
 frankincense offerings, fasts and feasts, to have candles in 
 them, and to carry them up and down, in every respect is 
 heathenish; and to do no wrong, Chemnitius s in particular 
 proveth this by variety of authors. — The placing of lights in 
 churches at some time is not altogether an heathenish cere- 
 mony (although it appear by Seneca the gentiles 1 had it ; 
 Suidas u , in the word Xaairds, thinketh they were first used in 
 Athenian temples), for the ancient fathers used a kind of light 
 in the primitive church, which made St. Augustine to write, 
 " they promise to the churches, one oil, another way to solace 
 themselves for the night-light;" but their burning of tapers 
 in their churches at noon-day is altogether a pagan custom, 
 as Rhenanus v well observes in his comment upon Tertullian. 
 And I take it their burning of torches at funerals is merely a 
 superfluous ceremony of the gentiles, as appeareth by Virgil w 
 and his commentator Servius writing upon the funeral of Pallans, 
 
 lucet via longo 
 Ordine flanimarum, et late discriminat agros. 
 
 Jerome" writing of the death of Blesilla describeth the 
 funeral pomp of the christians. — The papists' kissing of 
 their hands as a kind of worship in their churches agreeth in 
 intent with the heathenish custom (although Prudentius and 
 Optatus make mention of kissing of hands in the primitive 
 church), and this Ctelius Rhodiginus (11,) notes out of Pliny y 
 and Apuleius". Lucian 3 calls the worshipping by laying the 
 finger to the mouth to be the sacrifice of poor men, as having 
 nothing else to offer. — The learned chief justice of France, 
 Brissonius b , whom one calls Varro Gallics, particularly writeth 
 why the papists purposely imitate the heathens in turning on 
 the left hand at their right sacrifices. — M. Perkins noteth out 
 
 ' [De monach., lib. i. cap. 10—12. " [.En. xi. 143.] 
 
 pp. 20 — 27.] * [Ep. xxii. ad Paulam., vol. iv. par. 
 
 s [Examen Concil. Trident, in cap. 2. col. 54.] 
 
 " De imaginibus," p. 676.] ' [Lib. xi. cap. 103. vol. ii. p. 415.] 
 
 1 [vid. Hieron. in Esai., lib. xvi. cap. x [Metam., lib. iv. p. 132.] 
 
 57. vol. iii. col. 418. Lactant., lib. vi. a [De sacrif., cap. xii. vol. iii. p. 85. 
 
 cap. 2. Amniian. MarcelL , lib. xxii. cf. De salt., cap. xvii. vol. v. p. 130. et 
 
 cap. 13.] Demosth. encom., cap. xlix. vol. ix. p. 
 
 " [col. 2264.] 167.] 
 
 T [In lib. v. adv. Marcion.,p. 105 b.] b [p. 37.] 
 
in use of images, torches, pastures, $$c. 
 
 373 
 
 of Ruffinus that pro thoracibus Serapidis Constantine caused 
 the sign of the cross to be erected in pillars and houses. Sozo- 
 menus c writeth, Constantine pro laboro posuit signum cruris; 
 and hence he would have this a superfluous ceremony of this 
 kind, but unto this I cannot as yet subscribe. — Likewise where 
 Julius Pacius wittily notes that the whole corps of the canon 
 law or ecclesiastical discipline imitateth the feature and struc- 
 ture of the corps of the civil laws, generally being heathen ; 
 for the common law-book called Deeretum answereth the 
 Pandects, the Decretal the Codex ; for as in the Codex there 
 are the imperial, so in the Decretals there are the pontifical 
 constitutions; and as the answers of wise men, that is, law- 
 yers, are reported in the Digest, so the sentences of the authors 
 are registered in their Deeretum ; all this I condemn not as 
 an idle correspondence : but to leave this point of our divines, 
 I spare to prove out of Calvin their prayer for the dead as an 
 idle imitation of the heathen; that their worshipping the relics 
 of their saints and martyrs is mere gentilism, the ancient bait 
 of Satan. And therefore generally to conclude, I conceive the 
 Jesuits, (the golden staves and mattocks of the see of Rome, 
 whose name answereth Heraclitus's d greek name for a bow, 
 to fxev ovo/Jba /3tos, to he epyov duvaros, that is, " thy name," 
 saith Heraclitus, "a bow, is life, but thy work is death,") in 
 office resemble the heathen priests of the Indians, called 
 brachmans, mentioned by Osorius e ; he saith, "these heathen 
 clergy-priests also study philosophy and the mathematical 
 arts, insomuch that by their learning and counterfeit holiness 
 they continue all their life-time the singular contrivers of all 
 fraud and villany ;" for my warrant I appeal to the catastrophe 
 of many houses of nobility of this realm, acted by the Jesuits. 
 
 IV. Now according to my main design I have to instance 
 in many ecclesiastical ceremonies of the heathen which are 
 or may be lawfully used in ours or any other christian state. 
 
 For the general, in the civil law-book called Digests, which 
 contains the writings of the old lawyers which were heathens, 
 you may read many precepts, superstitious rather than reli- 
 
 « [H. E., lib. i. cap. 4. p. 13.] e [De reb. gest Einin. reg. Lusit., 
 
 d [Eustath. in Horn. (II. A. 49) p. lib. ii. init. vol. i. col. GIG.] 
 31. lin. 6.] 
 
 B b 2 
 
374 
 
 Religious ceremonies of the heathen, 
 
 gious, of their heathen sacrifices and church discipline ; and 
 yet when the emperors of Rome hegan after to he christians, 
 you may perceive by the civil law-books called Codex how in 
 many points the emperors retain them ; but further to exem- 
 plify this is a matter fruitless, I stand not hereupon. 
 
 But more particularly ; the ceremonies on this behalf to be 
 recited I shall refer unto the heathen churches, — the heathen 
 Jlamines or ministers, — the heathen people. 
 
 1 . That the heathens afore the christians had their temples 
 to resort unto, where the} 7 were to worship their paynim gods, 
 no man will deny, (though Diogenes in his cynic mood 
 held temples unnecessary, by affirming the whole world was 
 the godly and holy temple of the gods, where he would pray ; 
 and this was also the opinion of Zenon f , and also of our ances- 
 tors the Saxons, as appeareth by Abbas Urspergensis g ; the 
 Scythians, by Herodotus' 1 , erected temples or churches to none 
 of the gods but only unto Mars.) But although Clemens 
 Alexandrinus' note that in the beginning superstition was the 
 parent of all pagan temples, they being formerly, saith he, 
 the sepulchres for men ; yet Isidore j well notes out of Tran- 
 quillus, that when the people heathen began to be civil, their 
 temples were built, and altered fairer both within and with- 
 out. — Moreover the very name of the heathen assemblies 
 among the Athenians and the cities of Asia, was ecclesia, 
 which retaineth the name of the churches among the chris- 
 tians at this day; Onuphrius Panvinius k writeth, the church, 
 ecclesia, signifieth a congregation ; and it is called basilicon, 
 or temple, after the manner of the gentiles. — And as we have 
 bells in our churches, so had the pagans in theirs ; by Sueto- 
 nius, the emperor Octavius Augustus was the first who in the 
 highest place of the temple of Jupiter capitoline hanged 
 bells. That at the ringing of their bells the heathens were 
 wont to meet at their assemblies, as at baths and otherwise, is 
 plain by Martial 1 , who writeth, 
 
 Retlde pilam, sonat ass thermarum, ludere pergis ? 
 
 ' [Lil. Gyrald., Synt. xvii. vol. i. J [vid. Lil. Gyrald., Synt. xvii. vcl. 
 p. 452.] i. p. 452.] 
 
 * [p. 193.] k [p. 113.] 
 
 11 [Melp. iv. 59. vol. ii. p. 493.] 1 [Epigr., lib. xiv. 163.] 
 
 1 [Cohort, ad gent., vol. i. p. 39.] 
 
which may lawfully be used by christians, 
 
 375 
 
 But yet } 7 ou may see by a part of the canon law called the 
 Clementines 110 , that the Saracens in their steeples have no 
 bells. — For the fabric or structure of the temples, whether 
 the christian temples were square, and the heathens all 
 round, with Dr. Humphrey, as no diversity, I leave it to 
 be enquired of the curious : only I note out of Socrates", 
 the ancient and apostolical churches of the christians in 
 Antiochia in Syria, were built round; and out of Gyraldus", 
 that the temple of Vesta was like unto a ball, the temple 
 of the Sun and Bacchus is round; and that Stukius in his 
 comment upon Arrianus p , notes, the temple of Mercury was 
 square, and of cubic figure. — As we have no images in our 
 temples, so likewise was it used of many heathens : among 
 the Romans, their holy and ancient king Numa by a law 
 banished images or idols out of their temples ; Tacitus q reports 
 the Germans likewise would not represent the gods by images ; 
 and Strabo r and Herodotus 8 shew how the Persians for their 
 gods neither made altars nor images; and Eusebius' writes, 
 the people called Seres by a special law forbad the worship- 
 ping of images. 
 
 To wade a little further; the gentiles having their temples 
 and churches for their poetical gods, Christianity being 
 received by consent of the emperors and civil magistrates, it 
 is to be seen whether those ethnic churches were all demo- 
 lished, and new ones built of the christians. That many of 
 the heathen churches were utterly ruinated, many historians 
 and fathers witness ; among others, St. Jerome", writing against 
 Jovinian, telleth of the destruction of the famous temples of 
 Jupiter capitoline ; and in his comment upon the Galatians 
 his words are these, vacua idolorum tcmpla quatiuntur and 
 in the Theodosian codex v you may see a particular rescript 
 made by the emperor Theodosius the younger, that the 
 paynim temples in the east should be plucked down, they 
 
 m [Corpus juris canon., vol. ii. col. 
 1085.] 
 
 " [via. H. E., lib. v. cap. 22. p. 297. 
 cf. Euseb. vit Const., lib. iii. cap. 50. 
 Walafrid Strabo, De reb. eccl., cap. 4.] 
 
 ° [Hist, deor., Synt. iv. vol. i. p. 
 147.1 
 
 " [p. 75.] 
 
 i [Germ., cap. ix.] 
 
 r [Lib. xv. prop. fin. vol. ii. p. 1064.] 
 s [Clio, cap. 131. vol. i. p. 112.] 
 ' [Preep. evang., lib. vi. cap. 10. p. 
 
 274 D.] 
 
 ■ [vol. iv. par. 2. col. 228 fin.] 
 
 v [vid. lib. xvi. tit. x. cap. 11. Socr. 
 
 H. E , lib. v. cap. 16. p. 281. cum locc. 
 
 parall. in Sozom. et Theodoret.] 
 
376 
 
 respecting 1. the churches, 
 
 being fit to be the dens of devils or unclean spirits ; and their 
 subversion of the idol's temples is the reason that by the 
 canon and common law w jus <edificat.ionis is a special cause that 
 giveth the patronage or advowson of the church unto a lay 
 patron. But yet without controversy, when kingdoms and 
 states turned from idolatry or paganism to Christianity, and 
 that in short time (so powerful was the Holy Ghost), many of 
 the heathen temples were not overthrown, but of necessity, 
 after some ceremonies accomplished, were used for christian 
 prayers and assemblies ; by means whereof the alteration in 
 the state was not so great, the temporal world with Demo- 
 critus being not to be new made ex atomis, and men sooner 
 and easier embraced public christian religion : and this is the 
 reason that by the common law of England a man may be 
 said to be patron of a christian church although he never 
 built it, if he only endow the church with revenues. And as 
 in foreign countries the emperor Honorius x about the year 400 
 made a law y restraining the heat of the christians against the 
 walls and stones of the gentiles' temples (the words of the 
 rescript are, "as we forbid their sacrifices, so we will the orna- 
 ment of their public works be kept"), and the first christian 
 emperor Constantine 2 made a law against them which pluck 
 down the tombs and monuments of the superstitious heathens, 
 and those laws methinks in foreign countries gave some war- 
 rant for retaining heathen ceremonies ; so in our country of 
 England it is notorious by the epistles of pope Gregory* him- 
 self, who sent our Augustine the monk, that although pope 
 Gregory in his epistle to the king of England wrote, that 
 ancient pagan temples in England might wholly be destroyed, 
 yet afterwards the same pope better advising, that somewhat 
 was to be yielded unto them that were weak in faith, as the 
 apostles did, he writeth a peculiar epistle to Mellitus, one of 
 the first apostles or bishops of the Englishmen, and expressly 
 willeth that the temples of the idols in England be not 
 destroyed, but that they be hallowed and sanctified, and 
 turned into oratories for christians. And as in general for 
 
 w [Corpus jur. canon, in Decret. 
 Greg., lib. iii. tit. 38. cap. 25. vol. ii. 
 col. 580.] 
 
 * [Cod. Thcod., lib. xvi. tit. x. cap. 
 15, vol. vi. par. 1. p. 311.] 
 
 i [See other references in Bingham, 
 
 lib. viii. cap. 2. § 4.] 
 
 z [ut in not. x. cap. 3. et comment.] 
 a [Epp., lib. xi. cf. epp. 66 et 76. 
 
 vol. ii. coll. 1164, 1176.] 
 
many of which were originally 
 
 377 
 
 other countries this appeareth by Theodoret b , so now it is a 
 work of some difficulty to shew you in particular what chris- 
 tian church at this day standing was anciently the temple of 
 such an heathen god. In Rome by full ample authority it is 
 plain, as by Beda in his several books, by Ado c , by Paulus 
 Diaconus d , and others, that Pantheon, the temple in Rome for 
 all the heathen gods, was given by Phocas the emperor, about 
 the fifth year of his reign, unto pope Boniface the fourth, and 
 by the said pope dedicated to the honour of Our lady, and of 
 all martyrs ; it is now called the round church of Our lady, 
 and the shape and antiquity thereof is portrayed lively in the 
 first inscription of Janus Gruterus's 6 Ancient Inscriptions, 
 whose works may please a man that delighteth in this point : 
 Dion f writes, in the reign of the emperor Titus, when Rome 
 burnt by the space of three days, that the temple Pantheon was 
 burnt ; but Eusebius g saith, In the thirteenth year of Trajan, 
 Pantheon was burnt with a thunderbolt, howsoever it was 
 re-edified by the heathen emperors. It is evident by Beda h 
 that we had a pantheon in England ; it stood in a town in 
 Yorkshire, now called Godmanham ; this temple among our 
 ancestors, the pagan Saxons, was called Godmandingham, and 
 was totally burnt by the people of Northumberland, when 
 at the preaching of Paulinus king Edwin of an idolater 
 became a christian ; Beda writes, the heathen person, or 
 flamen Coifi was the first qui injecta lanced profanavit et 
 cum omnibus septis suis succendit, ' burnt,' the very walls of the 
 church-yard. Pope Gregory writeth in his Dialogues' that 
 pope Benedict translated the church of Apollo into the 
 oratory of St. Martin's; and cardinal Bellarmine j sheweth 
 that at this day the church of St. Cosmo and Damiano in 
 Rome was the material heathen temples of Castor and 
 Pollux; and Ado k writeth, In the year 425, pope Sixtus 
 turned the temple of god Bacchus in Rome into the church 
 of Our lady. But for England, (to omit out of Xiphilin 1 the 
 
 b [Graec. affect, curat. Diss, viii, ad 2 — 4. pp. 238 sqq.] 
 
 fin. vol. iv. p. 923.] h [H. E., lib. ii. cap. 13. p. 103.] 
 
 c [Chron. aet. vi. p. 800 b.] 1 [Lib. ii. cap. 8. col. 230.] 
 
 '' [De gest. Langob., lib. iv. cap. 37. ' [De sanct. beat, lib. i. cap. 20. vol. 
 
 p. 1160.] ii. col. 913.] 
 
 • [p. 1.] k [Chron. set. vi. p. 796 b.] 
 
 I [Hist, rom., lib. !xvi. p. 756.] 1 [p. 162 fin.] 
 
 8 [vid. Praep. evang., lib. vi. capp. 
 
378 heathen temples, hallowed for christian use : 
 
 abridger that anciently the Britons worshipped commonly in 
 the church of god Victory,) as many learned men"' have reason 
 to conjecture St. Paul's church in London to have been the 
 heathen temple of Diana, for that the adjacent and skirt- 
 buildings unto the church are called the chambers of Diana, 
 as also that in Edward the first's time (as our chroniclers 
 report) in Paul's church-yard were digged up an innumerable 
 number of ox-heads, which the learned know were anciently 
 the sacrifices unto Diana : so certain I am that St. Peter's 
 church, now called Westminster abbey, was anciently the 
 temple of Apollo ; for so it appeareth by one of the charters" 
 of king Edgar made to Westminster abbey, and this is also 
 recited in Sulcardus's book, an author that lived near William 
 the conqueror's time. And in the leger book of St. Alban's 0 , it 
 is written in the life of St. Eadmerus, the ninth abbot of St. 
 Alban's, who lived in the time of our king Edward the martyr, 
 that in digging for a foundation about St. Alban's abbey was 
 found a book written in the british tongue, and of that the 
 first part discoursed of St. Alban, the second part treated of 
 the idolatry of the citizens of St. Alban's, Verulamii, unto the 
 Sun and unto Mercury ; hence I conceive probably the ancient 
 churches of St. Alban's were dedicated to the service of the 
 Sun and Mercury their gods. 
 
 To proceed, as lawfully the civil and supreme magistrates 
 gave the temples of the heathens to the christians, as well St. 
 Augustine p notes in one epistle, that the christian emperors 
 did pass over to the true catholics the churches and revenues 
 which were given by donatists to error and schism ; yet before 
 the heathen temples were consecrated and purged, the chris- 
 tians would not use any christian service in them : and this 
 well appeareth out of Nicephorus, lib. vii. cap. 46 q , who reports 
 Constantine the great, the first christian emperor, that in the 
 wars he might have a christian church to say a christian 
 service in, he built him a church that might be carried up 
 and down after his camp, /ubeTacjjopTjTrjv eKKkrjaiav, ecclesiam 
 portabilem ; as one calls ships portatiles domos. 
 
 m [Camden, Middl., vol. i. p. 33+.] f [Ep. clxxxv. De correct. Donat, 
 
 " [Dugdale, Monast., vol. i. p. 292 b.] cap. 9. vol. ii. col. u'57 G.] 
 • [Matth. Par., p. 994.] « [vol. i. p. 515.] 
 
2. the ministers ; their titles ; 
 
 379 
 
 Now how the christian hishops did hallow and sanctify 
 the heathen churches, particularly may be seen out of Maria- 
 nus Scotus r , Rhegino s , and Sigisbert 1 in the year 607, by Ado 
 and others, when they speak of the dedication of Pantheon 
 by Boniface the fourth ; (note, at this day consecration of 
 churches is only reserved unto the bishops ; and anciently 
 there was more than one bishop present at the consecration 
 of a church, for Turpinus telleth, to the consecration of a 
 church-yard in Bourdeaux there were seven bishops present.) 
 And that our yew-trees in church-yards was the planting of 
 the heathens, even Verstegan understands. Volateran 11 reports, 
 that about the year 484 pope Felix the third made a canon 
 that temples should only be consecrated by bishops, and that 
 this ceremony of consecrating and hallowing of churches, 
 and dedicating of them, was anciently used by the heathens, 
 both by words and by hand, is plain by Livy, Ovid", Tibullus, 
 and Cicero y in many places. Livy z writeth, Horatius Pul- 
 villus did dedicate the temple of Jupiter capitoline. 
 
 2. In this second place, I am to produce some of the cere- 
 monies or policies observed among the heathen Jlamines, or 
 ministers, which are likewise in practice at this day among the 
 christian provinces. 
 
 That the heathens had their ministers or priests nothing 
 is more plain ; and the priests of our ancestors the british 
 heathens and the Goths were the druids, as at large write 
 Caesar a and Tacitus 1 '. And the names of our bishops, 
 episcopus and pontifex, were used among the heathen. For 
 that he was called episcopus, that is, ' overseer' of others, 
 and looked unto the poor, and had care of their diet, is 
 plain by the words of Arcadius c the civil lawyer in the 
 Digests, and (as Onuphrius d and others note) by Cicero e in 
 his epistles, where he writes, Pompey would have him to be 
 bishop of the cities of Asia; and it appeareth by the body of 
 
 ' [col. .373.] 
 
 s [p- 13-] 
 
 * [col. 1401.] 
 
 u [Anthropol., lib. xxii. col. 653.] 
 
 • [Fast. i. 290. ii. 57. iii. 429. vol. 
 iii. pp. 30, 78, 191, et passim.] 
 
 ' [e.g. De legg. ii. 11. vol. iii. p. 
 145. Pro dom. 45 sqq. vol. v. p. 384.] 
 ■ [lib. ii. cap. 8. vid. et lib. vii. cap. 
 
 3. vol. i. pp. 91, 403.] 
 
 ■ [I)e bell, gall., lib. vi. cap. 12 sqq. 
 p. 119.] 
 
 b [Ann., lib. xiv. cap. 30. vol. ii. p. 
 171. Hist., lib. iv. cap. 54. vol. iii. p. 
 262.] 
 
 c [vid. sup., p. 360 not. g.] 
 d [p. 109. J 
 
 e [vid. sup., p 360. not. h.] 
 
380 
 
 their degrees of rank ; 
 
 the common law, the office of the primate came from the hea- 
 then. Now for pontifex, it is confessed by every one that the 
 christians took that name from the heathen ministers, and so 
 Sozomenus deriveth it; Rhenanus f and others note the word 
 'diocese,' and the jurisdiction in this kind came from the hea- 
 then. 
 
 Now as among the christian ministers worthily and of 
 necessity there are degrees of the clergy, and one subordinate 
 to another, so likewise was it when our ancestors were pagans, 
 for they had their pontifex and pontifex maximus, their fia- 
 mines and archiflamines, as is plain by Gratian's 8 rhapsody; 
 and as every particular god had his fiamen, his minister, so, 
 as Gellius h notes, fiamen dialis, Jupiter's priest, was the chiefest 
 among the rest. Beda' writes, Coifi was the chiefest heathen 
 priest in the kingdom of king Edwin. Some of our country 
 chroniclers that lived almost four hundred years ago (Ptolemeus 
 Luccensis, who wrote the lives of the popes of Rome, writes 
 in the life of pope Eleutherius how the three protoflamines 
 were converted into so many archbishoprics) tell you how 
 many flamines and archiflamines there were among the Bri- 
 tons, and into what bishoprics and archbishoprics they were 
 afterwards translated ; but no wise man will believe their par- 
 ticular, seeing they report actions done a thousand years 
 before their time, having no former author or authority to 
 warrant it. And the heathen priests had some under them 
 which were not priests, and yet to serve in the temples ; they 
 were called camilli, as appeareth by Plutarch^ and Dionysius k ; 
 and these are in the nature of our deacons. 
 
 The correspondent power of our clergy to that of the hea- 
 then would best appear by opening of the nature of the heathen 
 pontifices. To omit Livy, Plutarch, Alciat, Alexander ab 
 Alexandra, Peter Perkins in his comment upon the rules of 
 the common law writeth, the heathens assigned a peculiar juris- 
 diction to their pontifices, namely, to look into the public and 
 private ceremonies of their religion, to defend and interpret 
 
 1 [Descript. Illyr. provinc, p. 209.] 
 s [Par. i. Distt. xxi. lxxx. coll. 97 — 
 100, 413 sq.] 
 h [Lib. x. cap. 15. vol. i. p. 348.] 
 1 [vid. sup. p. 375 not. h] 
 j [In Num., cap. vii. tin. vol. i. p. 
 
 254.] 
 
 k [Antiq. rom., lib. ii. cap. 22. vol. 
 i. p. 90. cf. Macrob. Saturn., lib. iii. cap. 
 8. p. 433. Varro, De ling, lat, lib. vi. p. 
 71 fin.] 
 
their powers and duties ; 
 
 381 
 
 their holy mysteries, to deliver with what altars, to which 
 gods, with what sacrifices, upon what days, at which temples 
 prayers and offerings should be, to see that every one resorted 
 to church, and no new ceremonies to be admitted, that vows 
 be performed, funerals decently bestowed, oaths and faith 
 fulfilled, holy days proclaimed, the gods pleased. And Wolf- 
 gangus Lazius 1 particularly noteth out of heathen authors, 
 some the chief of their clergy and pontifices were to be skil- 
 ful, especially in their common or ecclesiastical law ; to judge 
 of marriages, of sanctuaries; to consecrate churches, and places 
 of burial ; that our clergy hath in like manner most of their 
 particulars, every man must acknowledge. 
 
 But to add unto these last recited authors concerning the 
 holy days observed by the christians and heathen, Thucy- 
 dides m notes, it is a matter of necessity to have holy days; 
 that the christians begin their day from midnight, saith Cen- 
 sorinus", it is common with the gentiles; and that our clergy 
 foretell and declare the holy days to the people, the like was 
 done by the pontifices of Rome, witnesseth Plutarch 0 in Numd. 
 The heathens call the days which are no holy days, profesti 
 dies. Yea, that the holy days in the gentiles' calendar lose 
 only their name, having upon the same days christian festivi- 
 ties appointed, (for the apostles made no laws concerning 
 holy days,) is known by Theodoref, who writeth that the 
 heathen holy days of Jupiter, Mars, and the rest of the hea- 
 then gods, were ordained among the christians' holy days for 
 Peter, Paul, and other saints. Gregorius Nyssenus' 1 , in the 
 life of Gregory for his great actions surnamed Thaumatur- 
 gus, reporteth that it was this Gregory that first made the 
 particular conversion of the heathen into christian holy days. 
 And as among the christians the day of the martyr's or 
 saint's death is the holy day, dies martyrii, dies natalis, so was 
 it among the heathens; for by Plutarch in Camillo*, the 
 Romans observe Romulus's death-day for his holy day. 
 
 Moreover, as among the christians, before a man can be 
 admitted into the ministry, there is enquiry made by the 
 
 ' [Lib. iii. ca|>. 11. p. 351.] 
 m [Lib. ii. cap. 38. vol. i. p. 265.] 
 11 [cap. xxiii sq. pp. 124, 126.] 
 o [vol. i. p. 262.] 
 
 P [Grace, affect, curat. Disp. viii. 
 prop. fin. vol. iv. p. 923.] 
 q [vol. iii. col. 574.] 
 • [vol. i. pp. 137, 567.1 
 
382 
 
 their ordinat ion, and pri vileges ; 
 
 superior clergy of his ability and worthiness, and certain 
 times and solemnities observed at the ordinance of the 
 minister ; so likewise was it amongst the infidels our ancestors; 
 for as some of the recited authors mention, the heathen 
 pontifices were to be skilful in their profession and clergy 
 discipline ; so further it appeareth by Alexander ab Alex- 
 andre 8 , that if a man were a cripple, or lame in any 
 part of his body, he could not be a pontifex ; therefore 
 Marcus Sergius being lame, he was not suffered to be a 
 pontifex; so Dionysius Halicarnasseus 1 observes, Metellus 
 being a priest, and losing his eyes, he was put out of his 
 priesthood; so Gellius notes' 1 , their vestals were rejected 
 if they wanted wit or beauty. — The time appointed for their 
 ordination or initiation, as Apuleius v writeth, was called dies 
 natalis sacrorum. — The ceremonies that were used when the 
 heathen ministers were made, are in part described by 
 Erasmus x in his book called Lingua, where he writes their 
 afflatus and exorcismos ; nay as amongst our clergy imposition 
 of hands is almost essential to the office of a minister, so you 
 may see how Livy y , treating of the ordination of Numa to be 
 pontifex, delivered, upon Numa's head hands were laid ab 
 augure sacerdote. Julius Pollux 2 , in his Onomasticon, dis- 
 courseth of the manner of the ministers ordaining and 
 ordained. — As at the making or electing of a christian minister 
 no simony is to be used, so is it plain by Dionysius Halicar- 
 nasseus no reward was to be given for the making of heathen 
 priests. — And as the minister under the gospel may be deposed 
 or resign, so, that the heathen may be degraded I have 
 already shewed; that he might resign is shewed you by 
 Cicero in his Brutus, where augures might resign their sacer- 
 dotium ; and Livy a writes, their vestals after they were thirty 
 years old might give over their order. — And as long as our 
 ministers continue of the clergy, we know they have many 
 privileges above the laity ; so likewise that the heathen 
 ministers had, is plentifully to be proved out of Aristotle b , out 
 
 8 [Lib. vi. cap. 14. fin. vol. ii. p. 
 611.] 
 
 ' [M. Ann. Senec. Controv., lib. iv. 
 contr. 2. p. 55.] 
 
 u [Lib. i. cap. 12. vol. i. p. 62.] 
 v [Metam., lib. xi. p. 389.] 
 * [vol. iv. col. 747.] 
 
 y [Lib. i. cap. 18. vol. i. p. 27.] 
 ' [Lib. i. cap. 1. vol. i. pp. 4 — 26.] 
 ■ [vid. Alex, ab Alex., lib. v. cap. 
 
 12. vol. ii. p. 110. et not. Tiraq.] 
 
 " [Polit., lib. vii. cap. 9. vol. ii. p. 
 
 1329.] 
 
their apparel in divine service, 
 
 38 
 
 of Csesar 0 , out of Plutarch d in Camillo : not unpoliticly there- 
 fore doth cardinal Baronius e in one of his tomes, perceiving 
 the argument of the scriptures to prove the pope's supremacy 
 are but straws, at large maintain the superiorities and pre- 
 eminencies of the bishop of Rome to be due unto him, inso- 
 much as he noteth at the conversion of the emperor of Rome 
 from paganism unto Christianity, the privileges of the heathen 
 pontifex maximus were at last transferred by the emperor unto 
 the pope of Rome. 
 
 Again, look into the manner of the government and 
 behaviour of the heathenish priests or sacrificers in their 
 profane churches, and you shall see their good orders are 
 not refused by the christian clergy ; for you may learn by 
 Valerius f and Philostratus g , that it is common to the chris- 
 tians with the gentiles to use a white garment upon their 
 bodies in their charges. Because the Egyptians brought no 
 kind of woollen garment into the temple, Gyraldus 1 "' in his 
 Syntagma notes that they were called linigeri; more parti- 
 cularly the priests of the heathen egyptian god Isis wore 
 linen surplices, as witnesseth Nicolaus Leonicenus 1 , and 
 Apuleius k in his Golden Ass; Alexander ab Alexandre 1 re- 
 ports, the priests of Arabia were clad in linen garments, 
 having mitres on their heads ; and generally that other 
 heathen priests did so, may appear by Virgil, who writeth, 
 
 fontemque ignemque ferebant 
 
 Velati lino ; — ■ 
 
 Servius m in his comment calleth the surplice a pure religious 
 garment. 
 
 To proceed, as our ministers are bare-headed in the saying 
 of service, so generally was it used amongst the heathen 
 priests, as appeareth by Macrobius" ; and that god iEsculapius 
 was worshipped bare-headed, Plautus 0 may witness, 
 
 Quis hie est qui operto capite yEsculapium 
 Salutat? 
 
 c [e.g. De bell, gall., lib. vi. cap. 
 13. p. 121, et passim.] 
 
 d [e.g. vol. i. pp. 531, 542, 563, et 
 alibi.] 
 
 • [In A.D. 312. vol. iii. p. 91 sqq.] 
 ' [Lib. i. cap. i. exempl. 16'. fol. 9.] 
 
 * [vid. vit. Apollon., lib. viii. p. 387. 
 necnon Apollon., epist. 8.] 
 
 h [Synt. xvii. vol. i. p. 514.] 
 1 [Lib. ii. cap. 21. p. 145.] 
 k [Lib. xi. p. 370.] 
 1 [Lib. ii. cap. 8. vol. i. p. 322.] 
 m [Ad vEn. xii. 164.] 
 " [Saturn., lib. i. cap. 8. p. 2 44.] 
 0 [Cure. act. iii. sc. 1. lin. 19. vol. i. 
 p. 211,] 
 
384 
 
 and exclusion of unfitting persons ; 
 
 Brissonius p notes the manner of the heathen priests being 
 covered to sacrifice, operto capite, came first from the Romans; 
 so is the opinion of Servius q , writing upon the second of the 
 ^Eneids; and this is formerly noted by Polydore Vergil r out 
 of Plutarch: but (saving favour) I take it all Saturn's priests, 
 though Romans, were uncovered at their time of service of 
 sacrifice (for so I learn out of Plutarch 5 ) because he was the 
 god of time, and discovereth and layeth open concealed truth. 
 And I remember out of Alexander ab Alexandro 1 that all the 
 priests of Hercules, Honor, Ops, did sacrifice bare-headed ; he 
 saith that JEneas u was the first that invented any priest should 
 sacrifice covered, or with a veil upon his face, lest their ears 
 and eves might withdraw them from doing their office : hence 
 YarroV etymology of flamen is justified, namely, that in 
 Italy he was so called, quia capite velato erat. 
 
 Again, as the christian ministers are not to suffer profane 
 or excommunicate persons to come into our churches or 
 sacraments, so likewise would not the heathen clergymen. 
 For as in general appeareth by Theodoret and Sozomenus 
 that the gentiles would not admit christians to their service 
 unless they renounced their religion, and appeased their 
 demons airoTpoiraiovs, ' the drivers away of evil,' which also 
 Julian 5 commanded: Athenaeus 5 " notes, Demophon would not 
 admit Orestes ad Choum festum, because he was an unsanc- 
 tified person: so in particular at their Eleusine 2 and other 
 sacrifices the heathen priests cried exas exas ocrns a\i~pos; 
 which words were used by Callimachus 3 in his hymn, and by 
 Lucian b : these words exclude especiallv three sorts of persons, 
 atheists, christians, and epicures. Vives notes out of Servius 
 the words of Virgil's verse, procul o procul este profani, were 
 taken from the heathen pontifices ; which is also further 
 evident out of Alexander ab Alexandro c , who writeth, when 
 the people came to sacrifice, the pontifex or flamen asked 
 them, tls rfjBe; the people answered ttgWoI Ka\ dyadol, 'many 
 
 v TLib. L p. 36.] 
 
 *» [rid. ad JEn. iii. 407.] 
 
 ' [Lib. iv. cap. 13. p. 135.] 
 
 • [Quaest rom., vol. vii. p. 81.] 
 
 1 [Lib. ii. cap. 22. voL L p. 467.] 
 
 D [Serr. in Virg. .En., iii. 407.] 
 
 T [De ling, lat., lib. iv. p. 22 fin.] 
 
 1 [Sozom., lib. v. cap. 5. p. 186.] 
 y [Lib. s. cap. 49. vol. ii. p. 968.] 
 1 [viJ. not. d. in£] 
 • [Hymn, in ApolL. lin. 2. p. 9.] 
 b [vid. De sacri£ ad fin.. voL iii. p. 
 88.] 
 
 c [Lib. iv. cap. 17. vol. i. p. 1080.] 
 
their preaching ; music, and hymns ; 385 
 
 and good men.' Suetonius' d saying to this purpose is familiar 
 concerning Nero, the crier using in their temples at sacri- 
 ficing times to cry that wicked and ungodly persons must not 
 presume to offer sacrifice. 
 
 Moreover as we use to preach in our churches, so the very 
 heathen priests, enlightened only by natural reason, made 
 moral exhortations unto the people ; for Diodorus Siculus e 
 writing that among the Egyptians when the king did offer 
 sacrifice with his ball, the priest out of holy books, after 
 he had prayed for the health and prosperity of the king 
 and state, delivered the counsels and actions of excellent 
 men, by which the king was warned to use his authority 
 and command godly and justly, according to the example 
 of others; he did further entreat, saith Diodorus, of their 
 piety towards their God and religion. And for that 
 purpose I gather out of Valerius Maximus, that the people 
 which were to approach to the heathenish altar were com- 
 manded by the priests to lay aside out of their mind all 
 former hatred and malice, or else not to approach. 
 
 Likewise the heathen priests had music in their temples in 
 the time of service; wherefore for the general, to omit Livy f 
 and Valerius Maximus, in particular Suetonius 6 notes, it is a 
 wonder in Tiberius Cajsar for offering sacrifice unto the gods 
 without music. Now as the christians use in their churches 
 particular psalms, hymns, and prayers for set and festival days; 
 this Gyraldus h sheweth in some part, that upon chief and 
 special days the heathen had their particular verses, prayers, 
 and hymns ; but more particularly Julius Pollux', writing irepl 
 apwv idviKcov, namely, the special psalms, if I may so speak, 
 and to what gods they were due. It is worth the remember- 
 ing how the papists, if a bishop or abbot be canonized and 
 die, they have a glorious and special antiphoneme, which 
 begins ecce sacerdos magnus, but if the emperor or king be 
 canonized, his antiphoneme is but the ordinary one for a 
 father; this last I learn out of a treatise called Salem j and 
 Byzance. 
 
 d [Ner., cap. 34. vol. ii. p. 121.] 35.] 
 
 e [Lib. i. cap. 70. vol. i. p. 81.] ' [Lib. i. cap. 1. fin. vol. i. p. 26".] 
 
 ' [Lib. ix. cap. 30. vol. i. p. 531.] 1 ["Additions of Salem and By- 
 
 k [Tib., cap. lxx. vol. i. p. 319.] zance," cb. i. fol. 19.] 
 h [De poet. hist. Dial. i. vol. ii. p. 
 
386 perambulations ; and power of excommunication : 
 
 And as for the bounding of the meres of parishes, 
 our clergy-priests on their rogation-week go on procession ; 
 so likewise did the heathen ; their perambulations for this 
 purpose were called ambarvalia^. — And it appeareth by Livy 1 
 that the heathen clergy might not be present at the sentence 
 of death; and Josephus m notes that pontifex maximus might 
 not behold a dead body ; and at this day that this is and hath 
 been the custom of our clergy is full apparent. 
 
 To conclude this particular with the nature of the coercive 
 power used by the heathen priests. Julius Csesar n at large 
 delivereth of the heathen clergy of this island and of France, 
 namely the druids: if any private or public person would 
 not stand to their decrees and orders, they used to forbid him 
 their sacrifices, which, saith Caesar, among them is a most 
 grievous punishment, for the party so interdicted is not only 
 accounted a detested person, and men are to shun his com- 
 pany, but neither shall he be capable of any honour, or shall 
 sue for his own right; hence by good probability came the 
 excommunication used by the british clergy anciently, and 
 continued by our english clergy at this day, seeing the 
 punishment and effect thereof is so lively described, as if 
 Caesar had been an author of our age. For our excommuni- 
 cation, whether it be hominis or canonis, (the former may be 
 clavis ecclesia; errans, saith our register, the latter not,) doth 
 not only bar the excommunicated person from entering into 
 the church at service time, and intimate a man not in osculo 
 communicare cum excommunicato, as it is in the canon laws, 
 which is the reason Cyprian calls excommunicated persons 
 abstenti 0 , because men refrain their company ; but also it 
 seems unto this day, by the canon laws of this land an ex- 
 communicate person cannot bring an action, or implead any 
 other for his right, until he be absolved. I note out of 
 Sophocles' p CEdipus, that they which killed king Laius were 
 excommunicated, which took the same effect with the druids' 
 excommunication ; and for this also, see Plato, in his ninth q 
 
 k [Alex, ab Alex., lib. iii. cap. 12. 
 vol. i. p. 693. lib. v. cap. 27. vol. ii. p. 
 377.] 
 
 1 [vid. Serv. in Virg. JEn. vi. 176. 
 Senec. Consol. in Martiam, cap. xv. p. 
 386.] 
 
 "» [Antiq. Jud., lib. iii. cap. 12. § 2. 
 
 vol. i. p. 127.] 
 
 n [De bell, gall., lib. vi. cap. 12. 
 p. 120.] 
 
 0 [e.g. Epp. lix. lxviii. pp. 126, 
 177.] 
 
 p [CEd. Tyr., lin. 222 sqq.] 
 
 1 [cap. ix. vol. viii. p. 430 sq.] 
 
.3. the people; their turning eastward 
 
 387 
 
 and tenth book De legibus. Pope Innocent the fourth r 
 calleth excommunication the sinew of ecclesiastical discipline ; 
 the canonists account excommunication to be the keys of 
 opening and shutting which Christ gave at His departure to 
 His disciples: but the vulgar came not by many hundred 
 years by the travel, and employment, and mission of this good 
 thunderbolt, it is become bruttim or salmoneum fulmen, 
 
 3. In the last place I am to speak of the religious ceremonies 
 of the ethnic people in their churches, that they are answer- 
 able to ours. It is evident by Tertullian s , Clement 4 , Apuleius", 
 and Servius" upon Virgil, that the heathens in their churches 
 at the time of their service, praying or sitting, looked into the 
 east, but the Jews y in their churches, as appeareth by St. 
 Jerome, praying, looked into the west ; and yet we follow the 
 gentiles' custom, and build our churches to that purpose as 
 the heathens did; for Vitruvius 2 the heathen architect com- 
 mandeth that the face of the temples be built in the west, that 
 they which pray may have their faces looking into the east. 
 St. Basil's 3 opinion then, that it is an apostolical tradition of 
 the christians to pray looking into the east, is not absolutely 
 current; Cselius notes Hermes Trismegistus b praying looking 
 upon the south; the Jews looked upon the west c ; the christians, 
 saith he, looked into the east, which they learned of Pytha- 
 goras, as holding (with Ptolemy) the motion of the sun cometh 
 from the east. I read in Athanasius' 1 that the apostles appointed 
 the christian churches to be built to the east, that in praying 
 they might behold paradise ; but to quit Thomas Aquinas's e 
 third reason why the christians in praying look into the east, 
 I fancy the reason of our praying into the east set down in the 
 particular describer of the city of Jerusalem f ; "the christians in 
 Europe," saith he, " at their prayers looking into the east, be- 
 hold the country where Christ was conversant on earth, and 
 
 ' [vid. Concil. reg., vol. xxviii. pp. 
 399, 108, 451, 467 sqq.] 
 
 * [Apol., cap. xvi. p. 16 B.] 
 
 1 [Strom., lib. vii. vol. ii. p. 856.] 
 0 [Metam., lib. ii. p. 65.] 
 
 * [In JEn. xii. 172.] 
 y [vid. not. c inf.] 
 
 z [Lib. iv. cap. 5. p. 70.] 
 a [De Spir. Sanct., cap. xxvii. § 66. 
 p. 54 E.] 
 
 b [Asclep. ad fin. fol. 6 b.] 
 c [Bona, Psalmod., cap. vi. § 7. p. 
 165.] 
 
 d [Quaestt. ad Antinchum, xxxvii. 
 vol. ii. p. 276.] 
 
 e [Sent, lib. iii. dist. 9. qusest. 1. 
 art. 3. fin. — 2da 2dae queest. 84. art. 3. 
 fin.] 
 
 f [Adrichom., p. 120.] 
 
388 
 
 and holding up of hands in prayer ; 
 
 in so beholding may behold the face of Christ upon the cross 
 looking upon them." 
 
 Yea the heathens in their prayers not only looked as the 
 christians, and praying held up their hands toward heaven, 
 as Livyg sheweth Camillus praying, and Virgil's h 
 
 tendens ad sidera palmas, 
 
 intimateth, but also in some points prayed as we do; to 
 omit their joint order and decency of prayer out of Plu- 
 tarch', ne Calydonii suis tragazdia renovetur. And Jambli- 
 chus k , the scholar of Porphyry, as in general he writeth of the 
 force of prayer, so in particular he concludes, all their sacrifices 
 and religion are better joined and perfected by vows and 
 prayers. Yea the wisest of the heathens, as Marsilius Ficinus 
 notes upon Plato's 1 Alcibiades, prayed devoutly and in spirit, 
 flagrantid animi, offering up their vows without any characters, 
 which were invented to stir up their affection by Orpheus m and 
 Zoroaster. — And Alexander ab Alexandro" writes, the heathen 
 man which prayed first did confess himself a sinner; that (I 
 observe out of the apothegm of the heathen LacedaBmonian) to 
 God, and not to the priests, which the heathen pontifex there 
 confessed. — And that in their prayers Alexander ab Alexan- 
 dro° notes, they thanked the gods for benefits received, and 
 desired aversions of evils : yea, the heathens used to pray in 
 their churches for the afflicted in body and mind, as the 
 christians do; for it appeareth by Lucian p , if any were hurt, 
 he would sacrifice to the gods to be relieved; and by 
 Plutarch, not only sacrifices were used among the hea- 
 then for the health of Pompey, but also cities celebrated 
 holy days in their temples for receiving great benefits of 
 their gods, as the health of Pompey. — And the prayer of 
 Arrianus q (the scholar of Epictetus, as Lucian r notes) when he 
 would call upon the gods, was in these words, /cvpie iXerjaov, 
 ' Lord, have mercy.' — And as I read Arrianus's book called 
 
 E [Lib. v. cap. 21. vol. i. p. 314.] 
 h [./En. i. 97.] 
 
 ' [In vit. Num., cap. 14. vol. i. p. 
 
 276.] 
 
 k [De myst., sect. v. cap. 26. p. 141.] 
 1 [In ed. Froben. fol. Basil. 1561. p. 
 351. "Externas omnes ceremonias 
 aufei'ebant, solam ac puram fragran- 
 
 tiam animi relinquentes."] 
 m [vid. ubi sup.] 
 
 " [Lib. iv. cap. 17. vol. i. p. 1079.] 
 
 0 [Ubi sup., pp. 1098, 1114.] 
 
 p [De sacrif., vol. iii. p. 74 sqq.] 
 
 1 [Comment, in Epict., lib. ii. cap. 7. 
 p. 142.] 
 
 ' [Alex., cap. 2. vol. v. p. 62.] 
 
special supplications and thanksgivings ; 389 
 
 Periplus s , a phrase of his is, "but now, God willing;" and 
 that si Deus voluerit ought to be the prayer of the christians 
 appeareth by James iii. — And if the heathen prayers were 
 not conformable for the present state, the heathen magistrates 
 caused them to be amended ; and this I learn out of Valerius', 
 that Scipio Africanus, the public prayer being that the gods 
 would make better and more ample the state of Rome, he 
 said, they are already great enough, and devised the form 
 of prayer to be, that the gods would continue and preserve 
 the state of Rome. — Again, as the christian magistrates afore 
 they used to consult of the greatest affairs used to resort to 
 divine service, so that this was an express law to be observed 
 by the roman senators, is noted by Suetonius in Augusto u ; 
 nay, that before every small exercise or recreation, their 
 unchristian men would call unto their gods, I learn out of 
 Hesychius x , who saith that when they went to play at dice they 
 would call upon their god Mercury in these words, ay ados 
 Zalfjboov, 'good god;' (but generally the heathen prayers in their 
 churches were very long, for our Saviour teacheth us, when 
 we pray, "Do not make long prayers, as the heathens do ;" for 
 this last see Pererius in his note upon Genesis.) — And if we 
 have not seasonable weather we use particular devotion ; to 
 this purpose you may gather out of Dionysius Halicarnasseusy 
 that the gentiles proclaimed and kept solemn feasts for the 
 pacifying of their paynim gods. 
 
 In this place it were not improper to shew how among the 
 infidels, as well as the christians, the civil magistrate, espe- 
 cially the king, the politic father of the people, made laws to 
 be observed by the heathenish clergy ; therefore a common 
 lawyer in his treatise of Salem and Byzance 2 may well note 
 that our king Lucius, buried at Winton, had as much prero- 
 gative over his flamines, or ministers, being christians, as hea- 
 then : and this also appeareth by Aristotle in his Politics 11 , by 
 Virgil b , by Strabo* : but this I reserve for another place. 
 
 And (to omit VVolfgangus Lazius's d discovery of Lent to have 
 
 8 [Pont. Eux. sig. *iiii.] p. 34 sqq.] 
 
 1 [Lib. iv. cap. 308. fol. 132.] « [Lib. vii. capp. 8, 9. vol. ii. p. 
 
 u [cap. 35. vol. i. p. 156.] 1328, 9.] 
 
 x [In voc. 'Ep/iijs. col. 1438.] <> [e. g. JEn. vi. 645, vii. 8C, 750 sqq., 
 y [e.g. Antiq. rom.,lib. vii. cap. 71. viii. 179, xii. 169, et al.] 
 
 vol. i. p. 457.] c [vid. lib. xv. p. 1041. et al.] 
 
 « ["Additions of S. and B." ch. ii. d [Lib. xi. cap. 5. p. 881.] 
 
 c c 2 
 
390 
 
 and payment of tithes and first-fruits. 
 
 been practised as a policy among the heathen) I shall conclude 
 this particular with the duty of heathen people observed towards 
 their priests in relieving of them, and paying them tithes, as 
 parishioners do to their pastors ; but much of this which I or 
 any other can write in this kind, is already quoted in some of 
 the canonists' writings, so covetous men are in advancing 
 their own particular. As the ancient elect people of God afore 
 the law given in mount Sinai paid tithes to their priests, as 
 Gen. xiv., Abraham paid tithes to the greater priest Melchi- 
 zedec ; (but where it is said in Lev. xxvii. 32, the tenth sheep 
 shall go under the rod, a rabbin writes that in those days 
 the tenth sheep was marked with ochre, as they use tithing 
 at this day by putting sheep out of the fold, this I take to be 
 rabbinical, and full of conceit,) so the very heathen priests 
 have by the consent of their people or parishioners always 
 a relief, yea and that with a tenth part of their revenues. 
 Therefore for the first-fruits Pliny e writeth, "the Romans 
 were not wont to taste of their fruits or vines afore the hea- 
 then priests had sacrificed with them;" and Porphyry confesseth 
 that from all antiquity the first-fruits of the earth were dedi- 
 cated unto their gods. In particular, Euripides f the tragedian 
 saith, that Diana had the first-fruits of every thing that the 
 earth could yield; and Suidas 8 , in verbo ep/xaiov, writeth, The 
 travellers in the highway did use to offer unto the idol of 
 Mercury, that guideth them in their ways, the first-fruits of 
 the earth ; and Herodotus' 1 discourseth of the image of Del- 
 phos, which was made for receiving of primitias terra of the 
 Grecians, who overcame Xerxes; Natalis Comes 1 sheweth 
 out of Aristophanes and Euripides the several first-fruits 
 which were due to their several gods. But in express terms 
 the tenth of their substance was offered unto the heathen 
 gods, and consequently unto the heathen priests; for so it 
 appeareth by Livy k , Camillus gave the tenth of their corn 
 unto Apollo and the Ephesian Diana : but above all other 
 gods, they were given to Hercules; for not only by Plutarch 1 , 
 many men offered the tenth of their substance to Hercules, 
 
 e [Nat. hist., lib. xviii. cap. 2. vol. 
 iii. p. 312.] 
 
 1 [In fragm. Meleagr., vol. iii. p. 
 572.] 
 
 b [col. 1441.] 
 
 b [Uran., cap. 121 sq.] 
 
 1 [Lib. De anno.] 
 
 1 [Lib. v. cap. 23. vol. i. p. 31fi.] 
 
 1 [Quaest. rom., vol. vii. p. 84.] 
 
Heathens sometimes imitated christians. 
 
 391 
 
 but by Cicero, in his Natura deorum, tithes were due unto 
 Hercules ; nay, so commonly was the tenth part offered unto 
 Hercules, that Hercules's part and the tenth part were all one 
 in signification: for Plautus m writes, 
 
 mihi detraxi partem herculaneam ; 
 
 good reason then I note Tertullian" had to speak of tithes 
 that were properly due unto Hercules. Lastly, Dionysius 
 Halicarnasseus 0 noteth that Jupiter and Apollo sent barren- 
 ness upon the face of the earth, because men intermitted and 
 neglected the paying of their tithes. Hence then it is more 
 than colourable that the heathen Britons, our ancestors before 
 the time of Julius Caesar, paid tithes to their priests and 
 druids ; whether the tenth part or the eighth, quota pars, I 
 have not to define, as holding with a canon lawyer 11 in his 
 treatise, Tithes and maintenance is due by the law of God 
 and man, but not quota pars, namely the tenth part, unless in 
 places accustomed to pay it. 
 
 Thus having chalked out the paths the christians tread in, 
 having been formerly beaten by the gentiles, but first made 
 (as I told you) by the Jews, in whose steps the gentiles tread, 
 although awry; by this my instant and last place they may per- 
 ceive that even since the time of the gospel, and that Christianity 
 was admitted into the world, the heathens in some things also 
 began to imitate the christians : but it was diabolicd instiga- 
 tione, as the ordinary phrase in indictments is. A touch of this 
 given by Erasmus; Tertullian i in his time complaineth of 
 the devils in heathens imitating christian baptism ; tinget et 
 ipse, saith Tertullian, fideles suos ; and after his time you 
 may perceive Sozomenus r ; but especially by Gregory Nazian- 
 zen s , in his oration against Julian, the damnable politic; 
 Julian the emperor thought it the best way to extirpate Chris- 
 tianity, that the heathen in all points of service and adoration 
 should correspond with the christian service ; but it could not 
 be effected, say they, because the christians by faith inwardly 
 
 m [True, act. ii. sc. 7. lin. 11.] Opusc. p. 155.] 
 
 " [Apol., capp. xiv. xxxix. pp. 14, q [De praescr. hasr., cap. xl. p. 216 B. 
 
 32.] vid. et De bapt, cap. v. p. 226 A.] 
 
 ° [Antiq. rom., lib. i. cap. 23. vol. ' [H. E., lib. v. cap. 16. p. 203.] 
 
 i. p. 18 sq.] ' [Orat. iv. cap. Ill sq. vol. i. p. 
 
 [See the author's tract on tithes, 138, 9.] 
 
392 Practical reflection on the whole subject. 
 
 and in spirit worshipped God. Arnobius* notes, because the 
 christians' God was not visible, the heathens call the chris- 
 tians atheists. 
 
 Out of this precedent discourse the travelling bee, that is, 
 the honest subject of this realm, with me will reason thus : if 
 our forefathers, which were enlightened only by natural reason, 
 would have so good orders in their temples at their worship- 
 ping of false and superstitious gods, what great care should 
 christians have for enjoining and observing of comely and 
 godly ordinances in the worshipping of the true and ever- 
 living God ! 
 
 ' [vid. lib. vi. passim, et al.] 
 
INDEX OF TEXTS. 
 
 GENESIS. 
 
 i. 
 
 27. 
 
 243 
 
 
 28. 
 
 185, 249 
 
 
 29. 
 
 217 
 
 ii. 
 
 3. 
 
 64, 161 
 
 
 15. 
 
 253 
 
 
 22. 
 
 244 
 
 
 24. 
 
 173 
 
 iii. 
 
 
 273 
 
 
 5. 
 
 91 
 
 
 6. 
 
 284 
 
 
 19. 
 
 253 
 
 iv. 
 
 1. 
 
 243 
 
 
 3, 4. 
 
 8 
 
 
 9. 
 
 64 
 
 
 10, 11. 
 
 220 
 
 
 17. 
 
 198, 249 
 
 
 19. 
 
 244 
 
 
 21. 
 
 203 
 
 
 26. 
 
 125 
 
 v. 
 
 24. 
 
 64 
 
 vii. 
 
 5. 
 
 64 
 
 ix. 
 
 3. 
 
 217 
 
 
 5. 
 
 220 
 
 
 6. 
 
 198, 221 
 
 
 22. 
 
 30 
 
 
 27. 
 
 52 
 
 X. 
 
 8. 
 
 175 
 
 xi. 
 
 4. 
 
 145 
 
 xii. 
 
 14. 
 
 242 
 
 
 17. 
 
 65 
 
 xiii. 
 
 5 — 12. 
 
 249 
 
 xiv. 
 
 15. 
 
 224 
 
 
 21. 
 
 30 
 
 xviL 
 
 1. 
 
 8, 62 
 
 
 10. 
 
 126 
 
 xviii. 
 
 2. 
 
 135 
 
 
 11. 
 
 243 
 
 
 12. 
 
 177 
 
 
 15. 
 
 279 
 
 
 17, 18, 19. 
 
 8 
 
 
 19. 
 
 187 
 
 
 21. 
 
 247 
 
 
 22. 
 
 135 
 
 xix. 
 
 2. 
 
 280 
 
 
 27. 
 
 135 
 
 
 33. 
 
 239 
 
 
 39. 
 
 247 
 
 XX. 
 
 3. 
 
 65 
 
 
 7. 
 
 125 
 
 
 12. 
 
 280 
 
 xxi. 
 
 10. 
 
 
 246 
 
 
 23, 
 
 24. 
 
 147 
 
 xxii. 
 
 9. 
 
 
 178 
 
 
 18. 
 
 
 8, 62 
 
 xxiii. 
 
 
 
 329 
 
 xxiv. 
 
 3. 
 
 64, 
 
 148, 244 
 
 
 5. 
 
 
 180 
 
 
 12. 
 
 
 8 
 
 
 12, 
 
 13, 26. 
 
 135 
 
 
 27. 
 
 
 8, 123 
 
 
 33. 
 
 
 8, 114 
 
 
 63. 
 
 
 8, 26 
 
 XXV. 
 
 2. 
 
 
 64 
 
 
 27. 
 
 
 10 
 
 
 31. 
 
 
 111 
 
 xxvii. 
 
 19. 
 
 
 280 
 
 
 41. 
 
 
 30, 64 
 
 xxviii. 
 
 16, 
 
 17. 
 
 320 
 
 xxix. 
 
 
 
 188 
 
 
 20. 
 
 
 112 
 
 XXX. 
 
 30. 
 
 
 251 
 
 
 33. 
 
 
 257 
 
 xxxi. 
 
 6. 
 
 
 61, 178 
 
 
 34. 
 
 
 64 
 
 
 35. 
 
 
 177 
 
 
 40. 
 
 
 189 
 
 xxxiv. 
 
 1. 
 
 
 242 
 
 
 31. 
 
 
 65 
 
 xxxv. 
 
 4. 
 
 
 64 
 
 
 22. 
 
 
 246 
 
 xxxviii. 
 
 20. 
 
 
 65 
 
 
 24. 
 
 
 65, 243 
 
 
 25. 
 
 
 146 
 
 xxxix. 
 
 3. 
 
 
 64 
 
 
 4. 
 
 
 361 
 
 
 9. 
 
 
 155, 88 
 
 xli. 
 
 34. 
 
 
 361 
 
 
 on 
 
 
 204 
 
 
 43. 
 
 
 177 
 
 
 49. 
 
 
 201 
 
 xliii. 
 
 28. 
 
 
 177 
 
 xliv. 
 
 7. 
 
 
 65 
 
 xlvi. 
 
 
 
 340, 51 
 
 xlix. 
 
 6. 
 
 
 77 
 
 
 10. 
 
 
 44 
 
 
 24. 
 
 
 199 
 
 
 28. 
 
 
 187 
 
 
 
 « 
 
 EXODUS. 
 
 
 i. 
 
 19. 
 
 
 279 
 
394 
 
 INDEX OF TEXTS. 
 
 
 25. 
 
 341 
 
 »■ 
 
 20. 
 
 52 
 
 
 
 126 
 
 
 26. 
 
 4 
 
 
 27. 
 
 135 
 
 xiii. 
 
 14. 
 
 191 
 
 
 16. 
 
 99 
 
 XV. 
 
 j. 
 
 126 
 
 
 6. 
 
 157 
 
 
 23. 
 
 64 
 
 
 29. 
 
 158 
 
 xvii. 
 
 11. 
 
 99, 135 
 
 
 15. 
 
 145 
 
 XV 1)1. 
 
 
 271 
 
 
 7, 12. 
 
 186 
 
 
 13. 
 
 177, 99 
 
 
 15. 
 
 205 
 
 
 21 5. 
 
 340 
 
 
 22. 
 
 271 
 
 XIX. 
 
 
 10 
 
 
 4. 
 
 68 
 
 
 7 12. 
 
 69 
 
 
 12, 21. 
 
 70 
 
 
 15. 
 
 69 
 
 XXI. 
 
 13, 33. 
 
 225 
 
 
 16. 
 
 256 
 
 
 25. 
 
 227 
 
 
 2. 
 
 224 
 
 
 7, 10. 
 
 257 
 
 
 8. 
 
 202, 67 
 
 
 8, 11. 
 
 148 
 
 
 14. 
 
 257 
 
 
 15, 26. 
 
 258 
 
 
 21, 22. 
 
 220 
 
 
 21 — 25. 
 
 256 
 
 xxiii 
 
 2. 
 
 274 
 
 
 4. 
 
 171, 257 
 
 
 7. 
 
 222 
 
 xxiv 
 
 1, 9. 
 
 340 
 
 
 21. 
 
 158 
 
 
 11. 
 
 121 
 
 
 40. 
 
 124 
 
 XXX 
 
 12. 
 
 252 
 
 xxxi 
 
 15. 
 
 158 
 
 
 18. 
 
 73 
 
 xxxii. 
 
 10. 
 
 99 
 
 
 19. 
 
 73 
 
 xxxiii. 
 
 4. 
 
 167 
 
 
 10. 
 
 135 
 
 
 11. 
 
 139 
 
 xxxiv. 
 
 6, 7. 
 
 144 
 
 
 28. 
 
 73 
 
 xxxviii. 21. 
 
 341 
 
 
 LEVITICUS. 
 
 
 v. 
 
 1. 
 
 274 
 
 
 15. 
 
 255 
 
 vi. 
 
 4. 
 
 257 
 
 viii. 
 
 
 161 
 
 xvi. 
 
 31. 
 
 165 
 
 xviii. 
 
 6, 20. 
 
 245 
 
 
 27. 
 
 246 
 
 
 28. 
 
 234 
 
 xix 
 
 3. 
 
 171, 8 
 
 
 11, 16. 
 
 264 
 
 
 12. 
 
 149 
 
 
 17. 
 
 78 
 
 
 18. 
 
 214 
 
 
 29. 
 
 247 
 
 
 30. 
 
 167 
 
 
 32. 
 
 206 
 
 XX. 
 
 4. 
 
 77 
 
 
 10. 
 
 230 45 
 
 
 17, 23. 
 
 245 
 
 
 26. 
 
 153 
 
 xxi 
 
 6. 
 
 168 
 
 
 21. 
 
 194, 347 
 
 xxiii. 
 
 32. 
 
 167 
 
 xxiv. 
 
 14. 
 
 152 
 
 
 19. 
 
 227 
 
 XXV. 
 
 43. 
 
 181, 9 
 
 xxvi. 
 
 2. 
 
 167 
 
 
 32. 
 
 169 
 
 
 NUMBERS 
 
 
 j 
 
 
 351 
 
 
 4. 
 
 339 
 
 
 16. 
 
 350 
 
 
 3 10 18 25 
 
 340 
 
 
 10. 
 
 347 
 
 
 18 sqq. 
 
 342 
 
 
 23 29 35 8 
 
 340 
 
 
 24 30 2 5 
 
 341, 7 
 
 
 
 341 
 
 v. 
 
 7. 
 
 257 
 
 
 97 
 
 152 
 
 vi 
 
 14 15. 
 
 192 
 
 
 24. 
 
 161 
 
 
 3 4. 
 
 339 
 
 
 29. 
 
 186 
 
 
 35 sq. 
 
 125 
 
 xi. 
 
 351 
 
 
 6. 
 
 237 
 
 
 12. 
 
 180 
 
 
 16. 
 
 199, 340, 50 
 
 
 29. 
 
 168 
 
 
 34. 
 
 236 
 
 xvi. 
 
 3. 
 
 176 
 
 XX. 
 
 6. 
 
 135 
 
 
 12. 
 
 71 
 
 XXI . 
 
 15, 18. 
 
 136 
 
 
 18. 
 
 135 
 
 XXV. 
 
 I o. 
 
 242 
 
 
 17. 
 
 199 
 
 xxviii. 
 
 3. 
 
 98 
 
 XXX. 
 
 4. 
 
 188 
 
 xxxiii. 
 
 9. 
 
 351 
 
 XXXV. 
 
 2, 8. 
 
 342 
 
 
 16. 
 
 226 
 
 
 28. 
 
 347 
 
INDEX OF TEXTS. 
 
 395 
 
 DEUTERONOMY. 
 
 i. 
 
 17. 
 
 271 
 
 iv. 
 
 6. 
 
 74 
 
 
 9. 
 
 184 
 
 
 10. 
 
 161 
 
 
 12. 
 
 129 
 
 
 13 
 
 73 
 
 
 13, 14. 
 
 154 
 
 
 13—15. 
 
 124 
 
 
 29. 
 
 119 
 
 v. 
 
 21. 
 
 282 
 
 
 32. 
 
 124 
 
 vi. 
 
 7. 
 
 4, 9 
 
 
 13. 
 
 81, 120, 47 
 
 
 20. 
 
 191 
 
 viii. 
 
 3. 
 
 87 
 
 
 17. 
 
 90 
 
 ix. 
 
 5. 
 
 90 
 
 
 18. 
 
 135 
 
 X. 
 
 14, 15. 
 
 73 
 
 xi. 
 
 24. 
 
 249 
 
 xii. 
 
 8. 
 
 85 
 
 
 32. 
 
 124 
 
 xiii. 
 
 8. 
 
 201 
 
 XV. 
 
 7—11. 
 
 261 
 
 
 12. 
 
 188 
 
 xv i. 
 
 18. 
 
 340 
 
 
 19. 
 
 193 
 
 
 21. 
 
 367 
 
 xvii. 
 
 9. 
 
 75 
 
 
 9, 12. 
 
 348 
 
 
 15. 
 
 44, 199 
 
 
 16. 
 
 199 
 
 
 17. 
 
 200 
 
 xix. 
 
 1. 
 
 225 
 
 
 6, 11. 
 
 228 
 
 
 13. 
 
 222 
 
 
 14. 
 
 256 
 
 
 15. 
 
 146 
 
 XX. 
 
 
 223 
 
 xxi. 
 
 1 1. 
 
 367 
 
 xxii. 
 
 1. 
 
 171 
 
 
 2. 
 
 257 
 
 
 22—4. 
 
 245 
 
 
 23. 
 
 246 
 
 xxiii. 
 
 2. 
 
 235 
 
 
 17, 18. 
 
 243 
 
 
 18. 
 
 233 
 
 xxiv. 
 
 15. 
 
 255 
 
 
 16. 
 
 141 
 
 XXV. 
 
 2. 
 
 140 
 
 xxvi. 
 
 5. 
 
 142, 260 
 
 xxvii. 
 
 17. 
 
 257 
 
 xxviii. 
 
 58. 
 
 144 
 
 xxix. 
 
 29. 
 
 70 
 
 xxxi. 
 
 19. 
 
 125 
 
 xxxii. 
 
 3. 
 
 143 
 
 
 15. 
 
 236 
 
 
 35. 
 
 228 
 
 xxxiii. 
 
 8. 
 
 194 
 
 
 10. 
 
 125 
 
 JOSHUA. 
 
 i. 8. 127 
 
 16. 178 
 
 ii. 4, 5. 280 
 
 12. 148 
 
 vi. 26. 28 
 
 vii. 6. 165 
 19. 271 
 
 ix. 15. 148 
 
 21. 348 
 27. 343 
 
 x. 12. 99 
 xv. 15. 168 
 
 xxi. 9, 10 &c. 20, 7. 342 
 34. 343 
 
 xxii. 11, 12. 224 
 xxiv. 15. 156 
 
 22, 7. 266 
 
 JUDGES. 
 
 i. 1. 223 
 
 viii. 19. 146 
 
 ix. 8. 280 
 
 x. 15. 281 
 xiii. 8. 144 
 xvii. 7. 168 
 
 xix. 2. 246 
 
 xx. 23. 224 
 26. 165 
 
 xxi. 1. 147 
 
 RUTH. 
 
 i. 16. 186 
 
 iv. 2. 339 
 
 1 SAMUEL. 
 
 i. 8. 173 
 11. 187 
 21. 192 
 
 29. 180 
 
 ii. 6. 219 
 11. 192 
 
 30. 152 
 
 iii. 4. 168 
 
 13. 77 
 vii. 6. 165 
 
 ix. 7. 192 
 9, 21. 205 
 
 x. 26. 200 
 
 xi. 5. 199 
 
 xv. 9. 224 
 
 xvi. 2. 280 
 
 xvii. 37. 97, 224 
 
 xviii. 8. 203 
 
 17. 226 
 
 18. 205 
 
396 
 
 INDEX OF TEXTS. 
 
 xix. 
 
 i a. 
 
 It. 
 
 070 
 
 z / y 
 
 xxu. 
 
 n 
 y. 
 
 97ft 
 
 z/ o 
 
 
 1 ft 
 lo. 
 
 7ft 
 
 XXV. 
 
 Q 
 O. 
 
 9fifi 
 ZOO 
 
 
 10. 
 
 207 
 
 
 91 
 
 J. T?t> 
 
 
 23, 32. 
 
 149 
 
 
 28. 
 
 224 
 
 
 36. 
 
 238, 259 
 
 
 <17 
 
 228 
 
 XXXI. 
 
 4. 
 
 278 
 
 
 oca \TTTPT 
 
 
 1. 
 
 1U. 
 
 97Q 
 Z/ o 
 
 Ill* 
 
 / • 
 
 ZtO 
 
 
 07 
 Z/ . 
 
 zzo 
 
 Vlll. 
 
 
 
 X. 
 
 1 9 
 1Z. 
 
 994, 
 ZZ1 
 
 XI. 
 
 n 
 Z. 
 
 990 
 Zoy 
 
 
 1 c: 
 
 7*7 90/1 
 / / , ZZO 
 
 
 1 fi 
 10. 
 
 7ft 1 R4. 
 
 Xll. 
 
 I s ; i fi 
 
 1 4.9 
 
 1 tz 
 
 
 1 ft 
 10. 
 
 100 
 
 XI 11. 
 
 id. 
 
 94.4. 
 
 
 OU. 
 
 9fis 
 
 ZOo 
 
 XV. 
 
 9ft 
 zo. 
 
 lm 9fi4. 
 
 1U1, ZOt 
 
 XVI. 
 
 q 
 O. 
 
 1 80 
 
 
 0. 
 
 97*» 
 z / u 
 
 
 1U, J J. 
 
 110 
 
 
 1 /. 
 
 on 
 OU 
 
 
 ZI. 
 
 77 
 
 
 nq 
 ZZ. 
 
 
 xvii. 
 
 20. 
 
 970 
 
 z / y 
 
 xviii. 
 
 3. 
 
 202 
 
 
 19. 
 
 269 
 
 
 33. 
 
 140 
 
 XX. 
 
 9. 
 
 226 
 
 
 25. 
 
 
 xxi. 
 
 17. 
 
 148, 220 
 
 xxiv. 
 
 4. 
 
 184 
 
 
 1 illll UO> 
 
 
 i. 
 
 0. 
 
 1 R7 
 
 
 Oft 
 
 zo. 
 
 i fin 
 X ou 
 
 
 OQ 
 
 zy. 
 
 148 
 
 ii. 
 
 0. 
 
 224 
 
 
 1 o 
 
 
 iii. 
 
 a 7 
 o, 7. 
 
 1 i 
 
 viii. 
 
 22. 
 
 X 
 
 
 
 
 ix. 
 
 91 
 
 zl. 
 
 
 xi. 
 
 zo. 
 
 201 
 
 Xll. 
 
 4 
 
 200 
 
 
 6! 
 
 206 
 
 xiii. 
 
 2. 
 
 28 
 
 XV. 
 
 12. 
 
 247 
 
 xvi. 
 
 34. 
 
 28 
 
 xvii. 
 
 I. 
 
 99 
 
 xviii. 
 
 18. 
 
 202 
 
 VI. 
 
 ix. 
 x. 
 xii. 
 
 xvn. 
 xix. 
 
 XX. 
 
 xxi. 
 xxii. 
 
 xxiii. 
 xxv. 
 
 VI. 
 
 ix. 
 
 xxm. 
 xxiv. 
 
 xxv. 
 xx vi. 
 
 XXVll. 
 
 xxviii. 
 
 6. 
 18. 
 21. 
 11. 
 42. 
 
 10, 25. 
 
 13. 
 
 27. 
 
 6—11. 
 26. 
 
 2 KINGS. 
 
 10. 
 11. 
 
 24 
 11. 
 
 9, 10. 
 38. 
 22. 
 25. 
 32. 
 30. 
 
 3. 
 
 2. 
 10. 
 14. 
 20. 
 16. 
 
 2. 
 
 3. 
 24. 
 
 3. 
 20. 
 
 8. 
 18. 
 
 1 CHRON. 
 
 33, 9, 44. 
 11. 
 17. 
 22. 
 5. 
 
 5, 6 &c. 
 17, 8, 22, 7. 
 23. 
 
 5. 
 37, 9. 
 
 4, 5, 6. 
 
 3, 4, 6, 20. 
 
 5. 
 
 6. 
 
 2—4, 5. 
 13, 14 &c. 20, 6, 9. 
 24. 
 29. 
 
 5, 17. 
 17. 
 
 9. 
 
 237 
 133 
 192 
 277 
 77, 223 
 
 77 
 226 
 166 
 
 78 
 
 99 
 162 
 
 5 
 192 
 206 
 237 
 189 
 177 
 222 
 241 
 204 
 
 9 
 
 345 
 128 
 212 
 168 
 347 
 97, 121 
 212 
 345 
 211 
 339 
 346, 7 
 
 345 
 347 
 346, 7, 8 
 344 
 348 
 343 
 345 
 348 
 348 
 344 
 344 
 344 
 347 
 345 
 345 
 345 
 348 
 344 
 345 
 347 
 9 
 
INDEX OF TEXTS. 
 
 397 
 
 10—18. 
 18. 
 
 IX. 
 XV. 
 
 XX. 
 
 xxiii. 
 
 XXIV. 
 
 xxix. 
 
 xxxiv. 
 
 XXXT. 
 
 vm. 
 
 ix. 
 
 x. 
 
 in. 
 
 v. 
 
 vi. 
 
 vii. 
 viii. 
 
 2 CHRON. 
 
 13, 14. 
 18—40. 
 22, 3. 
 30. 
 
 6. 
 12. 
 21. 
 
 3, 5, 6. 
 14. 
 16. 
 
 2. 
 
 4. 
 
 9. 
 
 2. 
 
 5. 
 
 6. 
 
 8. 
 11. 
 12. 
 
 8, 18. 
 13. 
 
 5, 6. 
 
 5. 
 29. 
 
 12, 3, &c. 
 
 13. 
 
 19. 
 
 12. 
 
 12, 3. 
 8. 
 
 8, 9. 
 
 EZRA. 
 
 62. 
 63. 
 10. 
 5. 
 19. 
 29. 
 
 6. 
 8. 
 14. 
 
 NEHEMIAH. 
 
 1. 
 11. 
 17. 
 
 6. 
 60. 
 
 2—4. 
 
 $12 
 10 
 
 134 
 320 
 147 
 281 
 126 
 321 
 201 
 168 
 147 
 184 
 201 
 85 
 201 
 274 
 201 
 179 
 340 
 347 
 101 
 348 
 135 
 348 
 10 
 348 
 134 
 346, 8 
 361 
 348 
 361 
 348 
 349 
 346 
 348 
 
 348 
 339 
 126 
 77 
 272 
 347 
 166 
 166, 7 
 348 
 339 
 
 346, 7 
 257 
 206 
 275 
 348 
 125 
 
 
 5 
 
 136 
 
 
 10. 
 
 239 
 
 ix. 
 
 1. 
 
 167 
 
 x. 
 
 29. 
 
 147 
 
 
 37. 
 
 168 
 
 xi. 
 
 11 &c. 
 
 346 
 
 
 14, 9, 22. 
 
 347 
 
 
 21, 2. 
 
 348 
 
 
 22. 
 
 361 
 
 xii. 
 
 12. 
 
 347 
 
 
 12, 42. 
 
 346 
 
 
 22, 42. 
 
 348 
 
 
 42. 
 
 361 
 
 xiii. 
 
 15. 
 
 157 
 
 
 ESTHER. 
 
 
 iii. 
 
 3. 
 
 272 
 
 iv. 
 
 3. 
 
 165 
 
 
 JOB. 
 
 
 i. 
 
 
 256 
 
 ii. 
 
 9. 
 
 77, 150 
 
 ix. 
 
 28. 
 
 303 
 
 xii. 
 
 12. 
 
 205 
 
 xiii. 
 
 15. 
 
 107 
 
 xvi. 
 
 19. 
 
 265 
 
 xix. 
 
 9. 
 
 133 
 
 
 25. 
 
 803 
 
 XX. 
 
 10. 
 
 259 
 
 
 13, 14. 
 
 284 
 
 
 18. 
 
 257 
 
 xxiv. 
 
 2. 
 
 257 
 
 xxix. 
 
 8, 9, 10. 
 
 177 
 
 xxxi. 
 
 1. 
 
 284 
 
 
 12. 
 
 234 
 
 
 24. 
 
 87 
 
 
 29. 
 
 229 
 
 xxxii. 
 
 33. 
 
 
 6 7 
 
 
 
 PSA T MS 
 
 
 i. 
 
 1. 
 
 77 
 
 
 2. 
 
 12 
 
 
 4. 
 
 145 
 
 
 21. 
 
 89 
 
 iv. 
 
 4. 
 
 121 
 
 v. 
 
 6. 
 
 270, 80 
 
 vii. 
 
 3. 
 
 121 
 
 viii. 
 
 1, 2. 
 
 163 
 
 ix. 
 
 11. 
 
 163 
 
 X. 
 
 11. 
 
 210 
 
 xii. 
 
 3. 
 4. 
 
 278 
 
 
 275 
 
 XV. 
 
 3. 
 
 269 
 
 xvi. 
 
 2. 
 
 109 
 
 
 6. 
 
 104 
 
 xviii. 
 
 11. 
 
 18 
 
 30. 
 
 96 
 
398 INDEX OF TEXTS. 
 
 xix. 
 
 Q 
 
 o. 
 
 190 
 
 Ixxxviii. 9. 
 
 1 9C 
 
 
 n 
 
 y. 
 
 DO 
 
 oo 
 
 lxxxix. 
 
 33 sq. 
 
 11/4 
 
 1 l't 
 
 XXII. 
 
 
 Sty 
 
 xc. 
 
 12. 
 
 on 
 
 
 1 (t 1 C 
 i 0 J O. 
 
 
 xci. 
 
 15. 
 
 99 
 
 
 Aim 
 
 l .1/1 
 
 1 it 
 
 xcii. 
 
 4, 7, 10 &c. 
 
 I oo 
 
 
 oi. 
 
 IUt 
 
 xciv. 
 
 9. 
 
 i on 
 
 XX 111. 
 
 0. 
 
 yo 
 
 xcv. 
 
 1. 
 
 1U4 
 
 XX IT. 
 
 
 CIO 
 
 olz 
 
 
 2. 
 
 IOC 
 
 12,0 
 
 
 i 
 
 1. 
 
 O 1 fi 
 ZiO 
 
 ci. 
 
 2. 
 
 1 ci ortn 
 
 loi, zuy 
 
 XXV. 
 
 1 / . 
 
 i on 
 
 
 6. 
 
 209 
 
 
 22. 
 
 101 
 
 civ. 
 
 
 35, 72, 157 
 
 xxvii. 
 
 A. 
 
 T. 
 
 1 A 1 
 
 cvi. 
 
 6. 
 
 142 
 
 XXIX. 
 
 
 1 AS 
 
 1 93 
 
 
 17. 
 
 on 
 
 yy 
 
 XXX. 
 
 0. 
 
 9 n 9 
 
 cvii. 
 
 
 OQ 
 
 y<i 
 
 
 i o 
 1U. 
 
 l Qn 
 
 loy 
 
 
 11, 12. 
 
 i Qn 
 
 ioy 
 
 XXXI] . 
 
 y. 
 
 198 
 
 cix 
 
 8. 
 
 ool 
 
 XXXI V. 
 
 1 
 
 o 
 «■ 
 
 143 
 98 
 
 cxi. 
 
 1. 
 
 10. 
 
 1 f\A i ■ I 
 
 IUt, 01 
 1 1 
 1 1 
 
 
 Om 
 
 107, 37 
 
 cxiii. 
 
 5, 6. 
 
 fin 
 
 oy 
 
 
 1 u. 
 
 20t 
 
 cxv. 
 
 16. 
 
 O J.Q 
 
 x-lo 
 
 
 i i 
 1 1 . 
 
 Q A 
 
 o, 9 
 
 cxvi. 
 
 12. 
 
 i no 
 
 
 It, 
 
 70 
 
 cxix. 
 
 9. 
 
 4, 11 
 
 
 10. 
 
 
 
 12. 
 
 i on 
 
 iyy 
 
 XXXV. 
 
 it). 
 
 103, 66 
 
 
 37. 
 
 242 
 
 XXXVI. 
 
 Q 
 Om 
 
 o - 
 
 
 66. 
 
 l on 
 
 iyu 
 
 
 0. 
 
 on i 
 
 
 97. 
 
 1 it ft 
 loZ 
 
 XXXV in 
 
 
 yo 
 
 126. 
 
 111 
 111 
 
 
 Li. 
 
 139 
 
 cxx. 
 
 5. 
 
 111 
 
 111 
 
 
 7. 
 
 
 cxxi. 
 
 1. 
 
 1 OO 
 
 XI. 
 
 i. 
 
 OCT 
 
 cxxii. 
 
 
 312, 8 
 
 
 1} o. 
 
 1 A£ 
 
 
 1. 
 
 in i q t 
 1 U, lo7 
 
 
 0, l. 
 
 1 U 
 
 
 6. 
 
 1 oo 
 
 
 y. 
 
 144 
 
 
 8. 
 
 173 
 
 . . 
 xlvl. 
 
 l n 
 
 157 
 
 cxxvii. 
 
 
 5 
 
 1 
 
 1. 
 
 10. 
 
 99, 103 
 
 
 2. 
 
 226 
 
 
 1 Q 
 IB. 
 
 78, 241 
 
 cxxviii. 
 
 
 5 
 
 i: 
 
 11. 
 
 
 281 
 
 cxxx. 
 
 3. 
 
 57 
 
 
 0. 
 
 120 
 
 cxxxi. 
 
 1. 
 
 Q 1 
 
 yi 
 
 
 Id. 
 
 164, 299 
 
 cxxxii. 
 
 
 318, 9 
 
 111. 
 
 o 
 
 276 
 
 
 3—5. 
 
 167 
 
 b*v. 
 
 
 107 
 
 
 4. 
 
 111 
 
 lv 
 
 1 4 . 
 
 104 
 
 cxxxiv. 
 
 1. 
 
 345 
 
 
 Zl. 
 
 78 
 
 cxxxv. 
 
 2. 
 
 135 
 
 
 oo 
 
 £,£,. 
 
 264 
 
 cxxxi x. 
 
 13 sqq. 
 
 106 
 
 Ivii. 
 
 9. 
 
 104 
 
 
 23, 4. 
 
 121 
 
 lviii. 
 
 3. 
 
 270 
 
 cxli. 
 
 2. 
 
 98 
 
 J IX. 
 
 10. 
 
 96 
 
 cxlv. 
 
 13. 
 
 105 
 
 lxiii. 
 
 5. 
 
 107 
 
 cxlvi. 
 
 3. 
 
 87 
 
 
 1 1. 
 
 147 
 
 cxlviii. 
 
 
 104, 7 
 
 1 V 
 
 1 9 
 
 106 
 
 
 
 
 ixvi. 
 
 Q 
 O. 
 
 16. 
 
 1 AT 
 I0( 
 
 
 
 
 lxix. 
 
 99 
 
 0£A 
 
 
 PROVERBS. 
 
 
 
 15 
 
 1 -It 
 
 
 
 
 ■ -j 
 
 1 7 
 If. 
 
 lit 
 
 L 
 
 7, 27. 
 
 88 
 
 i 
 
 Ixx V1U. 
 
 zy. 
 
 102 
 
 ii. 
 
 19. 
 
 246 
 
 
 71. 
 
 180, 99 
 
 iv. 
 
 4. 
 
 9 
 
 lxxxii. 
 
 2, sqq. 
 
 181 
 
 v. 
 
 12. 
 
 246 
 
 lxxxiv. 
 
 6. 
 
 174 
 
 
 15. 
 
 252 
 
 
 318 
 
 
 15, 16. 
 
 258 
 
 
 7. 
 
 122 
 
 vi. 
 
 9. 
 
 240 
 
 
 10. 
 
 10 
 
 
 25. 7. 
 
 242 
 
 Ixxxv. 
 
 4. 
 
 101 
 
 
 32, 3. 
 
 234 
 
INDEX 
 
 vii. 
 
 18. 
 
 242 
 
 
 22. 
 
 233—41 
 
 
 23. 
 
 232 
 
 viii. 
 
 17, 34. 
 
 134 
 
 ix. 
 
 4, 5. 
 
 205 
 
 X. 
 
 ]. 
 
 180 
 
 
 7. 
 
 213 
 
 xi. 
 
 7. 
 
 96 
 
 
 10. 
 
 201 
 
 
 13. 
 
 268 
 
 
 21. 
 
 274 
 
 
 22. 
 
 186 
 
 
 30. 
 
 216 
 
 xiii. 
 
 24. 
 
 187 
 
 xiv. 
 
 30. 
 
 216 
 
 xv. 
 
 14. 
 
 138 
 
 xvi. 
 
 8. 
 
 257 
 
 
 12. 
 
 201 
 
 
 14. 
 
 178—202 
 
 
 28. 
 
 275 
 
 
 29. 
 
 78 
 
 
 31. 
 
 206 
 
 xvii. 
 
 22. 
 
 226 
 
 
 23. 
 
 274 
 
 
 24. 
 
 138 
 
 xviii. 
 
 11. 
 
 207 
 
 
 15. 
 
 138 
 
 xix. 
 
 18. 
 
 187 
 
 XX. 
 
 1. 
 
 239 
 
 
 2. 
 
 202 
 
 
 8. 
 
 201 
 
 
 11. 
 
 5 
 
 
 13. 
 
 106, 240 
 
 
 14. 
 
 255 
 
 
 21. 
 
 263 
 
 
 29. 
 
 206 
 
 xxi. 
 
 1. 
 
 182 
 
 
 6. 
 
 145 
 
 
 26. 
 
 263 
 
 xxii. 
 
 9. 
 
 171 
 
 
 14. 
 
 234 
 
 
 15. 
 
 187 
 
 
 19, 20. 
 
 190 
 
 xxiii. 
 
 10. 
 
 256 
 
 
 21. 
 
 236 
 
 
 22. 
 
 178 
 
 
 30. 
 
 122 
 
 
 31, 3. 
 
 238 
 
 
 32, 3. 
 
 239 
 
 xxiv. 
 
 11. 
 
 274 
 
 
 17, 18. 
 
 229 
 
 
 21. 
 
 201 
 
 
 24. 
 
 78, 278 
 
 
 29. 
 
 228 
 
 
 32. 
 
 191 
 
 XXV. 
 
 8. 
 
 230 
 
 
 18. 
 
 270 
 
 
 27. 
 
 70 
 
 xxvi. 
 
 4. 
 
 229 
 
 xwii. 
 
 2. 
 
 278 
 
 
 9. 
 
 164 
 
 
 14. 
 
 278 
 
 
 27. 
 
 189 
 
 F TEXTS. 399 
 
 xxviii. 
 
 20. 
 
 263 
 
 xxix. 
 
 3. 
 
 234 
 
 
 15. 
 
 187 
 
 
 18. 
 
 168 
 
 
 21. 
 
 236 
 
 XXX. 
 
 20. 
 
 247 
 
 
 25. 
 
 252 
 
 xxxi. 
 
 3, 4. 
 
 199 
 
 
 6. 
 
 239 
 
 
 19—27. 
 
 189 
 
 
 29, 30. 
 
 186 
 
 
 ECCLESIASTES. 
 
 
 iv. 
 
 8. 
 
 258 
 
 v. 
 
 2. 
 
 149 
 
 vi. 
 
 3. 
 
 227 
 
 
 7. 
 
 247 
 
 vii. 
 
 4. 
 
 138 
 
 viii. 
 
 11. 
 
 88 
 
 ix. 
 
 23. 
 
 210 
 
 X. 
 
 16. 
 
 238 
 
 xii. 
 
 11. 
 
 11 
 
 
 13. 
 
 7, 84, 8 
 
 SONG OF SOLOMON. 
 
 ii. 
 
 15. 
 
 142 
 
 
 ISAIAH. 
 
 
 i. 
 
 22. 
 
 255 
 
 ii. 
 
 3. 
 
 10, 71 
 
 
 9. 
 
 133 
 
 iii. 
 
 16. 
 
 76, 241 
 
 v. 
 
 11. 
 
 122, 238 
 
 
 20. 
 
 78, 278 
 
 
 22. 
 
 239 
 
 vii. 
 
 9. 
 
 21 
 
 viii. 
 
 19. 
 
 12 
 
 ix. 
 
 7. 
 
 45 
 
 X. 
 
 1. 
 
 76, 272 
 
 
 5. 
 
 182, 212 
 
 xi. 
 
 9. 
 
 86 
 
 xii. 
 
 3. 
 
 90 
 
 xiv. 
 
 14. 
 
 91 
 
 xxviii. 
 
 9. 
 
 195 
 
 
 15. 
 
 120 
 
 
 16. 
 
 22 
 
 
 29. 
 
 74 
 
 xxix. 
 
 10. 
 
 10 
 
 
 13. 
 
 1 1 
 
 XXX. 
 
 10. 
 
 277 
 
 
 15. 
 
 97 
 
 xxxii. 
 
 2. 
 
 176 
 
 xxxviii. 
 
 1. 
 
 141 
 
 
 5. 
 
 99 
 
 
 14. 
 
 98 
 
 xl. 
 
 18. 
 
 128 
 
400 
 
 INDEX OF TEXTS. 
 
 xli. 
 
 27. 
 
 351 
 
 
 12. 
 
 92 
 
 xliii. 
 
 7. 
 
 143 
 
 
 17. 
 
 204 
 
 xlv. 
 
 i 
 
 i . 
 
 28 
 
 
 31 . 
 
 136 
 
 xlix. 
 
 24, 5. 
 
 88 
 
 xxxiv. 
 
 2, 3. 
 
 181 
 
 uii. 
 
 4, 5. 
 
 109 
 
 
 3. 
 
 194, 255 
 
 
 6. 
 
 43 
 
 
 18, 21. 
 
 199 
 
 liv. 
 
 13. 
 
 86 
 
 xliv. 
 
 24. 
 
 348 
 
 lv. 
 
 6. 
 7. 
 
 119 
 282 
 
 
 
 
 lviii. 
 
 3. 
 
 160, 7 
 
 
 DANIEL. 
 
 
 Ixi. 
 Ixv. 
 
 Ixvi. 
 
 7. 
 13. 
 1. 
 
 20. 
 24. 
 15. 
 21. 
 24. 
 
 JEREMIAH. 
 
 219 
 154 
 125 
 206 
 103 
 89 
 350 
 31, 212 
 
 i. 
 
 iii. 
 iv. 
 
 IX. 
 
 12. 
 
 4. 
 17. 
 18. 
 10. 
 30. 
 
 9. 
 10. 
 
 10. 
 10. 
 
 24. 
 
 237 
 76 
 101 
 183 
 176 
 92 
 183 
 99 
 l nn 
 i n=> 
 
 l y>o 
 
 A.A. 1 
 
 
 11. 
 
 124 
 
 
 In. 
 
 .a 
 
 ii. 
 
 xii. 
 
 9. 
 
 1 RA 
 
 iv. 
 
 2. 
 30. 
 
 149 
 241 
 
 
 
 v. 
 
 8. 
 
 233 
 
 
 HOSEA 
 
 
 vi. 
 
 14. 
 
 301 
 
 
 
 
 X. 
 
 25. 
 
 99 
 
 iv. 
 
 6. 
 
 195 
 
 xiii. 
 
 20. 
 
 209 
 
 
 10. 
 
 234 
 
 XV. 
 
 1. 
 
 103 
 
 
 11. 
 
 233 
 
 xvj. 
 
 15. 
 
 302 
 
 v. 
 
 10. 
 
 257 
 
 xvii. 
 
 22. 
 
 158 
 
 vii. 
 
 3. 
 
 279 
 
 xviii. 
 
 12. 
 18. 
 
 282 
 268 
 
 
 4. 
 
 5. 
 
 235 
 238 
 
 xix. 
 
 1. 
 
 347 
 
 
 14. 
 
 281 
 
 
 ]_ 
 
 347 
 
 
 12. 
 
 262 
 
 
 2. 
 
 348 
 
 xii 
 
 11. 
 
 182, 3 
 
 xxiii 
 
 21. 
 
 193 
 
 
 2. 
 
 97 
 
 xxvii. 
 
 7." 
 
 182 
 
 
 
 
 xxix. 
 
 7. 
 13. 
 
 176 
 119 
 
 
 JOEL. 
 
 
 
 26. 
 
 348 
 
 
 J O. 
 
 167 
 
 xxxi. 
 
 29, 30. 
 
 141 
 
 l. 
 
 xxxvi. 
 
 10. 
 
 345 
 
 ii. 
 
 i ("i 
 
 1 0 
 
 xliv. 
 
 17. 
 
 LAMENTATIONS. 
 
 129 
 
 
 14. 
 15. 
 28. 
 
 165 
 160, 5 
 86 
 
 
 27. 
 
 
 
 AMOS. 
 
 
 iii. 
 
 192 
 
 ii. 
 
 6. 
 7. 
 
 45 
 245 
 
 
 EZEKIEL. 
 
 
 v. 
 
 10. 
 18, 9. 
 
 277 
 70 
 
 xiii. 
 
 10. 
 
 301 
 
 vi. 
 
 4.' 
 
 239, 40 
 
 
 10—16. 
 
 78 
 
 
 6. 
 
 236 
 
 
 10, 18. 
 
 278 
 
 viii. 
 
 6. 
 
 255 
 
 xvi. 
 
 17. 
 24. 
 49. 
 
 130 
 
 247 
 235, 9 
 
 
 14. 
 
 148 
 
 xviii. 
 
 2, 20. 
 7. 
 
 141 
 
 258 
 
 
 JONAH. 
 
 
 xxviii. 
 
 3. 
 
 203 
 
 i. 
 
 5. 
 
 240 
 
INDEX OF TEXTS. 
 
 401 
 
 
 MICAH. 
 
 
 
 6. 
 9. 
 
 226 
 133 
 
 ii. 
 
 3. 
 
 HABAKKUK. 
 
 241 
 
 v. 
 
 10. 
 
 9. 
 22. 
 
 22—6. 
 
 SI, 120 
 165 
 
 215, 23 
 214 
 
 i. 
 
 18. 
 
 87, 211 
 
 
 24. 
 27. 
 
 192 
 
 230 
 
 ii. 
 
 1 I . 
 
 ZEPHANIAH. 
 
 266 
 
 
 28. 
 32. 
 34. 
 42. 
 
 242 
 245 
 148 
 261 
 
 i. 
 
 f • 
 8. 
 
 78 
 
 
 43. 
 44. 
 
 171 
 103, 71 
 
 ill* 
 
 3. 
 
 HAGGAI. 
 
 181 
 
 vi. 
 
 9. 
 14. 
 16. 
 21. 
 24. 
 
 98 
 164 
 165 
 111 
 183, 8 
 
 i. 
 
 6. 
 
 36 
 
 
 25. 
 
 263 
 
 ii. 
 
 8. 
 
 43 
 
 
 81. 
 
 252 
 
 
 9. 
 
 44 
 
 vii. 
 
 33. 
 8. 
 9. 
 
 119 
 100, 3 
 187 
 
 
 ZECHARIAH. 
 
 
 viii. 
 
 20. 
 9. 
 
 281 
 
 133, 4, 7, 200 
 
 ii. 
 
 8. 
 
 221 
 
 
 32. 
 
 219, 86 
 
 iii. 
 
 7. 
 
 348 
 
 ix. 
 
 13. 
 
 139 
 
 v. 
 
 4. 
 
 152 
 
 
 14. 
 
 192 
 
 vii. 
 
 3. 
 
 161 
 
 
 38. 
 
 351, 2 
 
 • 
 
 5. 
 
 166 
 
 X. 
 
 1, 5, 10, 14. 
 
 351 
 
 viii. 
 
 16, 17. 
 
 265 
 
 
 30. 
 
 69 
 
 ix. 
 
 9. 
 
 43 
 
 
 37. 
 
 183 
 
 xi. 
 
 15. 
 
 194 
 
 xi. 
 
 1. 
 
 351 
 
 xii. 
 
 1. 
 
 120 
 
 
 2. 
 
 192 
 
 
 2, 3. 
 
 45 
 
 
 14. 
 18. 
 23. 
 
 280 
 268 
 45 
 
 
 MALACHI. 
 
 
 xiii. 
 
 XV. 
 
 10. 
 19. 
 
 191 
 
 228,63, 7 
 
 i. 
 
 14. 
 
 88 
 
 xvi. 
 
 19. 
 
 353 
 
 ii. 
 
 7. 
 
 75, 350 
 
 
 22. 
 
 228 
 
 
 8. 
 
 227 
 
 
 24. 
 
 90 
 
 
 15. 185 
 
 , 234, 44 
 
 xvii. 
 
 21. 
 
 166 
 
 iii. 
 
 16. 
 
 APOCRYPHA. 
 
 162 
 
 xviii. 
 
 27. 
 6. 
 15. 
 16. 
 18. 
 
 184 
 
 228 
 276 
 266 
 126, 353 
 
 
 ECCLESIASTICUS. 
 
 xix. 
 
 5. 
 
 243 
 
 
 
 
 
 14. 
 
 5 
 
 XXX. 
 
 8. 
 
 ST. MATTHEW. 
 
 236 
 
 xx. 
 xxi. 
 
 6. 
 
 8. 
 16. 
 22. 
 
 10 
 
 253 
 5 
 11 
 
 111. 
 iv. 
 
 19. 
 
 4. 
 
 6. 
 16. 
 
 3. 
 
 268 
 345 
 361 
 184 
 10 
 167 
 283 
 
 12. 
 16. 
 21. 
 32. 
 
 37 sqq. 
 
 49. 
 
 10. 
 
 10 
 113, 37 
 276 
 179, 252 
 128 
 
 6, 73, 169 
 
 226 
 351 
 
40:2 
 
 INDEX OF TEXTS. 
 
 XXIV. 
 
 6. 
 
 
 87 
 
 
 
 20. 
 
 
 154 
 
 
 
 23. 
 
 
 180 
 
 
 
 45. 
 
 
 1S8 
 
 
 xxt. 
 
 14. 
 
 
 192 
 
 
 
 26. 
 
 
 170 
 
 
 
 30. 
 
 
 254 
 
 
 
 32. 
 
 
 361 
 
 
 
 35. 
 
 
 163 
 
 
 
 41. 
 
 
 139 
 
 
 xxvi. 
 
 15. 
 
 
 256 
 
 
 
 1 7. 
 
 
 192 
 
 
 
 26, 30. 
 
 
 126 
 
 xi. 
 
 
 39. 
 
 
 135 
 
 
 
 40! 
 
 
 138 
 
 
 
 52. 
 
 
 221 
 
 
 xxvii. 
 
 5. 
 
 
 93 
 
 
 
 24. 
 
 
 226 
 
 
 
 63. 
 
 
 109 
 
 
 
 65. 
 
 
 345 
 
 xiii. 
 
 xx viii. 
 
 19. 
 
 
 126, 353 
 
 xiv. 
 
 
 ST. 
 
 MARK. 
 
 
 
 iii 
 
 13. 
 
 
 351 
 
 
 
 32. 
 
 
 136 
 
 
 - 
 
 7, 30. 
 
 
 351 
 
 
 
 18. 
 
 
 245 
 
 XT. 
 
 
 22. 
 
 
 242 
 
 
 
 23. 
 
 
 21 1 
 
 xvi. 
 
 
 24. 
 
 
 77 
 
 
 
 46. 
 
 
 161 
 
 
 vii 
 
 6. 
 
 
 11 
 
 xv" ii. 
 
 
 n, 12. 
 
 
 178 
 
 
 
 14. 
 
 
 282 
 
 
 
 21. 
 
 
 231 
 
 xviii. 
 
 X. 
 
 11. 
 
 
 243 
 
 
 xi. 
 
 9. 
 
 
 5 
 
 
 
 25. 
 
 
 106 
 
 xix. 
 
 xvi. 
 
 15. 
 
 
 125 
 
 
 
 
 
 
 xxi. 
 
 
 
 
 
 xxii. 
 
 
 ST. 
 
 LUKE. 
 
 
 xxiii. 
 
 
 
 
 
 
 4. 
 
 
 9 
 
 
 
 19. 
 
 
 162 
 
 xxiv. 
 
 
 46. 
 
 
 5, 162 
 
 
 
 49. 
 
 
 184 
 
 
 in. 
 
 10. 
 
 
 1 62 
 
 
 
 14. 
 
 
 223 
 
 
 
 
 
 45 
 
 
 
 16. 
 
 
 125 
 
 
 
 20. 
 
 
 138 
 
 
 
 17. 
 
 
 136 
 
 i. 
 
 
 29. 
 
 
 192 
 
 ii. 
 
 
 35. 
 
 
 165 
 
 
 vi. 
 
 13. 
 
 
 351 
 
 iii. 
 
 
 27—9. 
 
 
 171 
 
 iv. 
 
 viii. 
 
 12. 
 
 
 161 
 
 
 
 14. 
 
 
 236 
 
 
 
 18. 
 
 
 U, 138 
 
 
 
 41, 2. 
 
 
 140 
 
 v. 
 
 1. 
 
 2,6. 
 38. 
 49. 
 58. 
 
 1. 
 
 1, 2. 
 
 7, &c. 
 37. 
 39. 
 41. 
 
 1—4. 
 13. 
 41. 
 
 14, 15. 
 17. 
 
 19, 20. 
 
 45. 
 
 15. 
 
 11. 
 
 18. 
 
 20. 
 
 23. 
 
 26. 
 
 29. 
 
 32, 
 
 35. 
 
 13. 
 
 29. 
 
 L 
 19. 
 
 7. 
 
 8. 
 21. 
 
 1. 
 11. 
 13. 
 
 8. 
 43. 
 34. 
 30. 
 41. 
 34. 
 41. 
 17. 
 27. 
 32. 
 
 33, 50. 
 
 ST. JOHN. 
 
 350, 1 
 351 
 140 
 
 352, 3 
 109 
 193 
 
 350, 2 
 351 
 352 
 171 
 136 
 238 
 125 
 101 
 262 
 230 
 252 
 258 
 255 
 159 
 90 
 ] 13 
 11 
 200 
 183 
 259 
 355 
 11 
 
 236, 59 
 187 
 189 
 189 
 
 237, 59 
 189 
 
 134, 77 
 120 
 106 
 
 92 
 136 
 257 
 
 45 
 236 
 362 
 135 
 164 
 114 
 12, ]«2 
 190 
 138 
 353 
 
 39. 
 
 205 
 
 14. 
 
 215 
 
 17. 
 
 333 
 
 16. 
 
 7, 109 
 
 6. 
 
 283 
 
 14. 
 
 IS 
 
 23. 
 
 124 
 
 24. 
 
 129 
 
 18. 
 
 109 
 
 * 
 
INDEX OF TEXTS. 
 
 403 
 
 
 23. 
 
 76 
 
 
 6, 8. 
 
 353 
 
 
 25. 
 
 70 
 
 vii. 
 
 
 161 
 
 
 39. 
 
 7, 12 
 
 
 22. 
 
 168 
 
 
 46. 
 
 86 
 
 
 43. 
 
 129 
 
 vi. 
 
 12. 
 
 159, 86 
 
 
 51. 
 
 283 
 
 
 58. 
 
 157 
 
 viii. 
 
 1. 
 
 78 
 
 vii. 
 
 32. 
 
 348 
 
 
 5, 6, 17, 8. 
 
 353 
 
 viii. 
 
 44. 
 
 220, 70 
 
 
 6. 
 
 137 
 
 ix. 
 
 23. 
 
 348 
 
 
 20. 
 
 254 
 
 X. 
 
 3, 4. 
 
 194 
 
 
 22. 
 
 282 
 
 
 11 sqq., 13. 
 
 193 
 
 
 28. 
 
 119 
 
 
 12. 
 
 194 
 
 
 31. 
 
 57 
 
 
 16. 
 
 86 
 
 ix. 
 
 5. 
 
 114 
 
 
 22 sqq. 
 
 320 
 
 
 32. 
 
 361 
 
 xi. 
 
 41. 
 
 135 
 
 
 4a 
 
 135 
 
 
 49. 
 
 77 
 
 X. 
 
 10. 
 
 119 
 
 xii. 
 
 42. 
 
 348 
 
 
 30. 
 
 166 
 
 xiii. 
 
 8. 
 
 280 
 
 xi. 
 
 19, 30. 
 
 355 
 
 
 15. 
 
 5, 156, 91 
 
 
 23. 
 
 10 
 
 xiv. 
 
 19. 
 
 295 
 
 
 26. 
 
 145 
 
 XV. 
 
 13. 
 
 109 
 
 xiii. 
 
 1. 
 
 359 
 
 xvi. 
 
 2. 
 
 348 
 
 
 2, 3. 
 
 165, 6 
 
 
 12. 
 
 190 
 
 
 5. 
 
 358, 61 
 
 
 17. 
 
 191 
 
 
 15. 
 
 161 
 
 
 23. 
 
 100 
 
 
 16. 
 
 139 
 
 xvii. 
 
 1. 
 
 135 
 
 
 27. 
 
 162 
 
 
 3. 
 
 84 
 
 xiv. 
 
 4, 14. 
 
 359 
 
 
 15. 
 
 101 
 
 
 22, 3. 
 
 355 
 
 xviii. 
 
 20. 
 
 273 
 
 
 23. 
 
 166, 7 
 
 
 29. 
 
 223 
 
 XV. 
 
 19 sq. 
 
 127 
 
 
 36. 
 
 280 
 
 
 21 
 
 162 
 
 
 37. 
 
 267 
 
 
 24. 
 
 353 
 
 xix. 
 
 9. 
 
 273 
 
 
 36. 
 
 361 
 
 
 10. 
 
 202 
 
 
 36, 41. 
 
 37. 
 
 355 
 
 
 16. 
 
 77 
 
 
 358 
 
 
 27. 
 
 192 
 
 
 41. 
 
 361 
 
 XX. 
 
 23. 
 
 126, 353 
 
 xvi. 
 
 13. 
 
 161 
 
 xxi. 
 
 15. 
 
 352, 61 
 
 
 14. 
 
 138, 86 
 
 
 21. 
 
 269 
 
 xvii. 
 
 11. 
 
 11, 12. 
 
 29 
 12 
 
 59 
 
 
 ACTS. 
 
 
 
 21. 
 22. 
 
 269 
 367 
 
 i. 
 
 1. 
 
 194 
 
 
 23. 
 
 49 
 
 
 12. 
 
 159 
 
 
 24. 
 
 21 
 
 
 15. 
 
 352 
 
 
 27. 
 
 28 
 
 
 20. 
 
 359, 60 
 
 
 30. 
 
 85 
 
 
 21. 
 
 353 
 
 xviii. 
 
 24. 
 
 119 
 
 ii. 
 
 1. 
 
 137 
 
 
 25. 
 
 9 
 
 
 17. 
 
 86 
 
 xix. 
 
 1. 
 
 358 
 
 
 21. 
 
 99 
 
 
 9. 
 
 168 
 
 
 37. 
 
 162 
 
 
 14. 
 
 347 
 
 
 42. 
 
 354 
 
 
 22. 
 
 358 
 
 iii. 
 
 22. 
 
 124, 351 
 
 
 26. 
 
 77 
 
 iv. 
 
 18. 
 
 353 
 
 XX. 
 
 4. 
 
 358 
 
 
 19. 
 
 183 
 
 
 7. 
 
 138 
 
 
 24. 
 
 137 
 
 
 9. 
 
 136 
 
 
 35. 
 
 354 
 
 
 21. 
 
 7 
 
 v. 
 
 3. 
 
 354 
 
 
 28. 
 
 352, 5, 61 
 
 
 3—10. 
 
 126 
 
 
 35. 
 
 260 
 
 
 18. 
 
 348 
 
 
 36. 
 
 135 
 
 
 28. 
 
 358 
 
 xxi. 
 
 5. 
 
 135 
 
 vi. 
 
 1 , 4, 6. 
 
 354 
 
 
 8, 18. 
 
 355 
 
 D d 
 
404 INDEX OF 
 
 xxiii. 
 
 2. 
 
 77 
 
 
 5. 
 
 349 
 
 
 6. 
 
 273 
 
 
 16. 
 
 27C 
 
 
 17. 
 
 225 
 
 
 35. 
 
 223 
 
 XXV. 
 
 7. 
 
 272 
 
 
 11. 
 
 182 
 
 
 16. 
 
 223 
 
 xxvii. 
 
 31. 
 
 226 
 
 xxviii. 
 
 4. 
 
 268 
 
 
 ROMANS. 
 
 L 
 
 4. 
 
 296 
 
 
 9. 
 
 148 
 
 
 18. 
 
 278 
 
 
 18 sqq. 
 
 62, 8 
 
 
 19. 
 
 29 
 
 
 20. 
 
 21, 67 
 
 
 24. 
 
 235 
 
 
 32. 
 
 77, 274 
 
 ii. 
 
 14. 
 
 64 
 
 
 15. 
 
 265 
 
 
 18. 
 
 9 
 
 
 22. 
 
 256 
 
 
 29. 
 
 265 
 
 
 36. 
 
 72 
 
 iii. 
 
 3. 
 
 182 
 
 v. 
 
 1. 
 
 301 
 
 
 3,4. 
 
 97 
 
 
 5, 10. 
 
 109 
 
 vi. 
 
 16. 
 
 112 
 
 
 17. 
 
 7 
 
 tH. 
 
 5. 
 
 283 
 
 
 7. 
 
 282 
 
 
 14. 
 
 76 
 
 
 24. 
 
 121, 204, 82 
 
 ▼iii. 
 
 15. 
 
 88 
 
 
 24. 
 
 84, 94 
 
 
 26. 
 
 98 
 
 
 29. 
 
 296 
 
 
 38. 
 
 303 
 
 ix. 
 
 11. 
 
 109 
 
 
 22. 
 
 212 
 
 xi. 
 
 2. 
 
 295,6 
 
 
 20. 
 
 302 
 
 
 33. 
 
 294 
 
 xii. 
 
 3. 
 
 70 
 
 
 6. 
 
 7 
 
 
 14. 
 
 171 
 
 
 15,8. 
 
 170 
 
 
 19. 
 
 147, 215, 28 
 
 xiii. 
 
 2. 
 
 156, 273 
 
 
 4. 
 
 77, 176, 9, 80, 221 
 
 
 8. 
 
 73 
 
 
 13. 
 
 239 
 
 
 14. 
 
 226 
 
 xiv. 
 
 4. 
 
 219, 22, 68 
 
 XV. 
 
 8. 
 
 351 
 
 
 16. 
 
 161 
 
 
 30. 
 
 102 
 
 TEXTS. 
 
 xvi. 3, 5, 9. 358 
 7. 359 
 17. 355 
 
 1 CORINTHIANS. 
 
 i. 
 
 1 
 
 358 
 
 
 1 1 
 1 1. 
 
 355 
 
 
 9 1 
 
 125 
 
 ii. 
 
 o 
 
 v. 
 
 69 
 
 
 1U It. 
 
 <>7 
 
 iii. 
 
 
 355 
 
 
 
 359 
 
 
 6. 
 
 358 
 
 
 10. 
 
 191 
 
 
 16 sqq. 
 
 320 
 
 IV. 
 
 l 
 
 361 
 
 
 3. 
 
 121 
 
 
 4. 
 
 265 
 
 
 g 
 
 147 
 
 XT/ 
 
 
 21. 
 
 353 
 
 v ' 
 
 j_ 
 
 245 
 
 
 3. 
 
 126 
 
 
 5 11. 
 
 353 
 
 
 6. 
 
 11 127 241 
 
 
 1 9 
 
 1 ... 
 
 362 
 
 
 4, 5. 
 
 220 
 
 
 7 
 
 271 
 
 
 IU. 
 
 230 
 
 
 9A 
 
 133 6 
 
 VII. 
 
 
 230 
 
 
 o 
 
 if 
 
 233 44 
 
 
 Q 
 Oa 
 
 243 
 
 
 fi 1 7 
 
 353 
 
 
 9 12 14. 
 
 235 
 
 
 23. 
 
 219 
 
 
 
 244 
 
 
 30. 
 
 188 
 
 
 39. 
 
 185 2 44- 
 
 
 40. 
 
 245 
 
 Vlll. 
 
 4. 
 
 83 
 
 
 5 6. 
 
 37 
 
 
 / • 
 
 118 
 
 IX. 
 
 14. 
 
 168 
 
 
 16. 
 
 359 
 
 
 17. 
 
 361 
 
 
 25. 
 
 237 
 
 
 97 
 
 95 204 36 303 
 
 
 1 1. 
 
 69 
 
 
 12.' 
 
 302 
 
 
 13. 
 
 101 
 
 
 22. 
 
 87 
 
 
 25. 
 
 217 
 
 xi. 
 
 1. 
 
 156 
 
 
 3. 
 
 185 
 
 
 4. 
 
 133, 5, 77 
 
 
 13. 
 
 127 
 
 
 22. 
 
 138 
 
 
 23. 
 
 128 
 
 
 28. 
 
 361 
 
 
 33. 
 
 137 
 
 
 34. 
 
 353 
 
INDEX 0 
 
 X 1 1 . 
 
 l ft ii 
 
 J", XX. 
 
 o t 
 
 
 9R 
 
 352 4 
 
 Xlll. 
 
 A. 
 t. 
 
 
 
 
 97 *\ 
 
 XIV. 
 
 4. 9fi %1 4,ft 
 
 1 97 
 
 
 o. 
 
 
 
 15. 
 
 
 
 1 <; 
 
 
 
 1 Q 
 
 X J. 
 
 Q 
 
 
 20. 
 
 7 
 
 
 9*» 
 
 J 37 
 it)/ 
 
 
 ^9 
 
 Oe>y 
 
 
 «>/ ■ 
 
 yuO 
 
 XV, 
 
 u. 
 
 "? ^9 
 
 
 10. 
 
 204 
 
 
 15 sqq. 
 
 329 
 
 
 33. 
 
 242 
 
 
 
 108 
 
 
 56. 
 
 283 
 
 xvi. 
 
 L 
 
 353 
 
 
 15. 
 
 358 
 
 
 9 PORTNTHT 4NS 
 
 
 l. 
 
 1 7 
 
 280 
 
 
 2a 
 
 50 
 
 
 23. 
 
 148 
 
 ii. 
 
 11. 
 
 286 
 
 
 17. 
 
 127 
 
 in. 
 
 7. 
 
 71 
 
 IV. 
 
 4. 
 
 118 
 
 V. 
 
 10. 88, 9, 141 
 
 
 20. 
 
 355 
 
 VI, 
 
 3. 
 
 194 
 
 vii. 
 
 5. 
 
 286 
 
 
 8, 9. 
 
 277 
 
 
 10. 
 
 226 
 
 Vlll. 
 
 3. 
 
 262 
 
 
 12. 
 
 252 
 
 
 23. 
 
 358,9 
 
 IX. 
 
 6. 
 
 262 
 
 
 7. 
 
 12 
 
 
 11. 
 
 260 
 
 X. 
 
 5. 
 
 35 
 
 
 8. 
 
 202 
 
 
 14. 
 
 92 
 
 XI. 
 
 4, 6, 
 27. 
 
 196 
 
 
 165 
 
 
 28. 
 
 361 
 
 XII. 
 
 1,6. 
 
 278 
 
 
 7. 
 
 283 
 
 
 8. 
 
 102 
 
 
 13. 
 
 252 
 
 
 14. 
 
 179, 247 
 
 xiii. 
 
 8. 
 
 280 
 
 
 10. 
 
 353 
 
 
 11. 
 
 164 
 
 
 GALATIANS. 
 
 
 L 
 
 1. 
 
 353 
 
 8. 60 
 
 D d 
 
 TEXTS. 
 
 
 10. 
 
 279 
 
 ii. 2. 
 
 12, 162 
 
 9. 
 
 357 
 
 13. 
 
 228 
 
 18. 
 
 127 
 
 v. 3, 4. 
 
 71 
 
 4. 
 
 299 
 
 12. 
 
 353, 6 
 
 17. 
 
 283 
 
 19. 
 
 231 
 
 26. 
 
 77 
 
 vi. 1. 
 
 276, 302 
 
 5. 
 
 141 
 
 6. 
 
 9 
 
 7. 
 
 262 
 
 10. 
 
 173 
 
 EPHESIANS. 
 
 
 i. 4,5. 
 
 295, 6 
 
 6. 
 
 296 
 
 13. 
 
 7 
 
 ii. 3. 
 
 282 
 
 14. 
 
 154 
 
 iii. 5. 
 
 352 
 
 14. 
 
 135 
 
 iv. 
 
 354 
 
 2, 3, 13. 
 
 356 
 
 11. 
 
 352, 61 
 
 15. 
 
 265,276 
 
 17. 
 
 85 
 
 19. 
 
 233 
 
 22. 
 
 283 
 
 26. 
 
 214 
 
 27. 
 
 228 
 
 28. 
 
 252, 3 
 
 29. 
 
 243 
 
 31. 
 
 181 
 
 v. 5. 
 
 118 
 
 14. 
 
 190 
 
 18. 
 
 238 
 
 19 sq. 
 
 126 
 
 29. 
 
 186 
 
 vi. 1. 
 
 178, 9, 84 
 
 2. 
 
 210 
 
 4. 
 
 9, 187 
 
 5. 
 
 178 
 
 6. 
 
 121, 89 
 
 7. 
 
 189 
 
 14. 
 
 119 
 
 PHILIPPIANS. 
 
 
 i. 1. 
 
 359 
 
 9. 
 
 122 
 
 ii. 3. 
 
 91 
 
 12. 
 
 302 
 
 20. 
 
 361 
 
 22. 
 
 176 
 
 23. 
 
 358 
 
 25. 
 
 359, 60 
 
 29. 
 
 198 
 
 2 
 
406 
 
 INDEX OF TEXTS. 
 
 Si. 
 
 19. 
 
 118, 238, 47 
 
 iv. 
 
 2. 
 
 356 
 
 
 3. 
 
 358 
 
 
 11. 
 
 93 
 
 
 11, 12. 
 
 264 
 
 
 COLOSSI AN S. 
 
 i. 
 
 7. 
 
 358 
 
 ii. 
 
 18. 
 
 
 
 23. 
 
 123,226 
 
 iii. 
 
 I, 
 
 283 
 
 
 5. 
 
 230 
 
 
 9. 
 
 283 
 
 
 ia 
 
 356 
 
 
 16. 
 
 126 
 
 
 2a 
 
 179 . 
 
 
 21. 
 
 227 
 
 
 22. 
 
 178,89 
 
 
 23. 
 
 12 
 
 iv. 
 
 1. 
 
 189 
 
 
 10. 
 
 353 
 
 
 11, 2,4,7. 
 
 358 
 
 
 1 THESS. 
 
 
 i. 
 
 1. 
 
 358 
 
 iv. 
 
 11. 
 
 180, 269, 353 
 
 v. 
 
 3. 
 
 88, 302 
 
 
 7. 
 
 138 
 
 
 14. 
 
 164, 276 
 
 
 17. 
 
 106 
 
 
 21, 2. 
 
 242 
 
 
 27. 
 
 162 
 
 
 2 THESS. 
 
 
 i. 
 
 1. 
 
 358 
 
 iii. 
 
 6, 12, 4. 
 
 353 
 
 
 11. 
 
 240, 356 
 
 
 1 TIMOTHY. 
 
 i. 
 
 3. 
 
 358, 62 
 
 
 10. 
 
 256 
 
 
 20. 
 
 253 
 
 ii. 
 
 2. 
 
 175, 82 
 
 
 2—4. 
 
 175 
 
 
 3. 
 
 179 
 
 
 5. 
 
 73 
 
 
 7. 
 
 359 
 
 
 8. 
 
 136 
 
 
 9. 
 
 76, 186, 241 
 
 
 12. 
 
 353 
 
 iii. 
 
 
 193, 360, 2 
 
 
 2. 
 
 194 
 
 
 4. 
 
 195 
 
 
 12, 13. 
 
 354 
 
 
 15. 
 
 9 
 
 iv. 
 
 4, 5. 
 
 87 
 
 
 6. 
 
 360 
 
 12. 
 
 194 
 
 14. 
 
 193, 362 
 
 15. 
 
 12 
 
 
 127 
 
 8. 
 
 173, 247, 61 
 
 8, 14. 
 
 186 
 
 11. 
 
 245, 359 
 
 13. 
 
 269 
 
 15. 
 
 284 
 
 17. 
 
 198, 355, 60 
 
 19. 
 
 362 
 
 19, 21, 2. 
 
 358 
 
 20. 
 
 140, 97, 276 
 
 22. 
 
 77, 193 
 
 23. 
 
 226, 39 
 
 1. 
 
 178 
 
 3. 
 
 119 
 
 4. 
 
 70, 264 
 
 5. 
 
 257, 359 
 
 8. 
 
 226, 37,47,51 
 
 9. 
 
 263 
 
 14. 
 
 127 
 
 14, 20. 
 
 358 
 
 17. 
 
 207 
 
 18. 
 
 206, 60 
 
 20. 
 
 59, 127 
 
 2 TIMOTHY. 
 
 13. 
 
 7 
 
 14. 
 
 358 
 
 2, 16. 
 
 358 
 
 25. 
 
 197, 212, 68 
 
 3. 
 
 275 
 
 5. 
 
 359 
 
 9. 
 
 58, 197 
 
 14, 5. 
 
 190 
 
 3,4. 
 
 196 
 
 5. 
 
 360 
 
 10. 
 
 358 
 
 TITUS. 
 
 
 
 193 
 
 5. 
 
 
 353, 5, 8, 61, 2 
 
 6. 
 
 
 194, 5 
 
 7. 
 
 
 361 
 
 7, 
 
 11. 
 
 359 
 
 9. 
 
 
 196 
 
 11. 
 
 
 197 
 
 13. 
 
 
 197, 276 
 
 1- 
 
 -7. 
 
 196 
 
 2. 
 
 
 206 
 
 7. 
 
 
 194 
 
 8, 
 9. 
 
 15. 
 
 197 
 189 
 
 10. 
 
 
 139, 89, 255 
 
 12. 
 
 
 65 
 
 1. 
 
 
 184 
 
 9. 
 
 
 196, 358 
 
 10. 
 
 
 359 
 
 11. 
 
 
 58, 197 
 
INDEX OF TEXTS. 
 
 407 
 
 PHILEMON. 
 
 
 2, 21. 
 
 358 
 
 
 8. 
 
 353 
 
 
 T4FT5R FWS 
 
 
 
 2_ 
 
 351 
 
 IV. 
 
 9 
 
 86 
 
 
 12. 
 
 196 
 
 
 13. 
 
 87 
 
 L 
 
 | 
 
 192 
 
 
 14. 
 
 59 
 
 vi 
 
 |_ 
 
 7 69 
 
 
 11. 
 
 9QQ 309 
 
 vii 
 
 11. 
 
 71 
 
 vm. 
 
 
 1 94. 
 
 
 27 
 
 89 
 
 X.' 
 
 1. 
 
 350 
 
 
 23. 
 
 95 
 
 
 27. 
 
 88 
 
 
 31. 
 
 89 
 
 . 
 
 4. 
 
 8 
 
 
 6. 
 
 14, 86 
 
 xii 
 
 9. 
 
 188 
 
 
 12. 
 
 240 
 
 
 15. 215,95,302 
 
 
 18 sqq., 26. 
 
 70 
 
 
 29. 
 
 89 
 
 xiii. 
 
 4. 
 
 243 
 
 
 5. 
 
 263 
 
 
 7, 17, 24. 
 
 361 
 
 
 9. 
 
 356 
 
 
 17. 
 
 179 
 
 
 ST. JAMES. 
 
 
 
 5. 
 
 11 
 
 
 6. 
 
 105 
 
 
 14. 
 
 285 
 
 
 17. 
 
 50 
 
 
 1. 
 
 356 
 
 
 16. 
 
 214 
 
 iv. 
 
 8. 
 
 120 
 
 
 12. 
 
 268 
 
 v. 
 
 3. 
 
 266 
 
 
 10. 
 
 134 
 
 
 13. 
 
 100 
 
 
 16. 
 
 164 
 
 
 1 ST. PETER. 
 
 
 i. 
 
 2. 
 
 296 
 
 
 17. 
 
 303 
 
 
 18. 
 
 85 
 
 
 21. 
 
 94 
 
 ii. 
 
 2, 3. 
 
 157 
 
 
 13. 
 
 179, 184 
 
 
 17, 8. 
 
 182 
 
 
 25. 
 
 351 
 
 
 3 5. 
 
 241 
 
 . * 
 
 5. 6. 
 
 134 
 
 
 7 
 
 185 
 
 
 14. 
 
 71 
 
 
 15. 
 
 86 
 
 
 1 0 
 
 64, 125 
 
 
 3. 
 
 238 
 
 
 15. 
 
 269 
 
 
 1. 
 
 359 
 
 
 2. 
 
 352, 5, 61 
 
 
 3. 
 
 194 
 
 
 7. 
 
 264 
 
 
 8. 
 
 286 
 
 
 12. 
 
 358 
 
 
 2 ST PETER 
 
 
 i. 
 
 5. 
 
 22 
 
 
 19. 
 
 46 
 
 
 20! 
 
 57 
 
 ii. 
 
 14. 
 
 242 
 
 iii. 
 
 2. 
 
 353 
 
 
 10. 
 
 70 
 
 
 18. 
 
 7 
 
 
 1 ST TOWN 
 
 
 
 J. 
 
 52 
 
 
 16. 
 
 231, 47 
 
 
 27. 
 
 161 
 
 iii. 
 
 3. 
 
 97 
 
 
 20. 
 
 265 
 
 iv. 
 
 18. 
 
 88 
 
 
 19. 
 
 109 
 
 
 Zl. 
 
 1 0 3 
 
 v. 
 
 7. 
 
 265 
 
 
 16. 
 
 102 
 
 
 ST TOHN 
 
 
 
 12. 
 
 358 
 
 
 ST TTTTiF 
 
 
 
 23. 
 
 234 
 
 
 REVELATION. 
 
 
 
 10. 
 
 155 
 
 
 20. 
 
 350, 5 
 
 ii. 
 
 2. 
 
 12, 362 
 
 
 1 t. 
 
 227 
 
 
 19. 
 
 122 
 
 iii. 
 
 2. 
 
 355, 61 
 
 
 10. 
 
 120 
 
 
 17. 
 
 91 
 
 
 20. 
 
 303 
 
408 
 
 INDEX OF TEXTS. 
 
 iv. 4. 
 10. 
 
 v. 11 sqq. 
 
 vi. 15. 
 
 vii. 17. 
 
 xiv. 2. 
 
 xv. 3. 
 
 344 
 135 
 105 
 71 
 90 
 137 
 137 
 
 12. 
 15. 
 
 8. 
 27. 
 
 9. 
 15. 
 
 5 
 
 298 
 243 
 69 
 
 132, 359 
 270 
 
GENERAL INDEX. 
 
 A. 
 
 Aaron and his family, their rank, &c, 
 340— 2. 
 
 Abbas Urspergensis, vid. Conrad. 
 Abel, vid. Cain. 
 
 Abraham, was taught the law first, and 
 afterwards the gospel, 62 ; his teach- 
 ing of religion to his family, 8; 
 whether guilty of falsehood concern- 
 ing his wife, 280 ; for quietness 
 yielded his right, 229 ; how far 
 known to the heathen, 48. 
 
 Absalom, could discern between good 
 and evil, 30. 
 
 Abydenns, a witness to the general truth 
 of our religion, 49. 
 
 Accessary, we must not be accessary to 
 sin, 76 ; how we may be so in unlaw- 
 ful things, ib. ; in lawful things, 78. 
 
 Accuser, vid. Plaintiff. 
 
 Action at law, whether allowable, 229. 
 
 Adam, what his hiding himself shewed, 
 22. 
 
 Ado, mentions the pantheon and the 
 temple of Bacchus being turned into 
 christian churches, 377. 
 
 Adrichomius, his description of Jeru- 
 salem ; reason for the christians in 
 Europe looking eastward in their 
 prayers, 387. 
 
 Adversity, why common to good and 
 wicked, 210. 
 
 Adultery, comes from the heait, 231 ; 
 reasons against it, 233 ; what leads 
 to it, 235 sq. ; how to be avoided, 
 236 ; various forms of it, 243 sq. 
 
 Advocate or lawyer, may be a false wit- 
 ness, 273. 
 
 ASneas, alleged to be the first who in- 
 vented that priests should be covered, 
 384. 
 
 JEt chines, cont. Timarch. 4, not. f. 
 Mschylu», his Persae quoted, 30. 
 JEseulnpius, priests bare-headed in 
 
 worshipping him, 383. 
 Afflicted in bodv or mind, prayed for by 
 
 heathens, 388. 
 Affliction, its cause, 114; beginning, 
 
 115, and ends, 116 sq. ; instruments 
 of it, 115. 
 
 Ahimaaz, willing to carry evil tidings, 
 269. 
 
 Alban's, St. records of its former reli- 
 gion, 378. 
 
 Alciat, quoted for the power of the 
 heathen chief priests, 380. 
 
 Alcoran, contains doctrines false, car- 
 nal, and immoral, 42: 
 
 Alcuinus, of the history of religious 
 ceremonies, 368. 
 
 Alexander, wept when there was not 
 another world for him to conquer, 
 17 ; his flatterers said that he was a 
 god, 22 ; his interview with Leo the 
 egyptian priest, 40 ; with the Jew- 
 ish high priest, 49. 
 
 Alexander ab Alexandro, describes the 
 heathen consecration of temples, 371, 
 the heathen chief priests ; their 
 power, 380, and qualifications, 382 ; 
 garments of the priests of Arabia, 
 383 ; custom of the priests at sacri- 
 fice, 384 ; their perambulations, 386, 
 not. k ; heathen confessions, prayers, 
 and thanksgivings, 388. 
 
 Alienation, different methods of, 250. 
 
 Allurements to incontinence, 2 10 sq. 
 
 Amalarius, of the history of religious 
 ceremonies, 368. 
 
 Ambrosius, St., speaks of Ninus, 41 ; of 
 Pilate's letter to Tiberius, 54; inter- 
 prets 'carnal and spiritual' of faith 
 and love, 108 ; is against images, 130, 
 against niggardliness, 258, against 
 religious security, 304 ; number of 
 Christ's members foreknown of God, 
 and cannot be lessened, 298 ; quoted 
 for the power of the apostles, 354, 
 and their authority of ordaining, 
 362 ; and the office of deacons, 354. 
 Ammianris Marcellinus, quoted for the 
 use of lights in heathen temples, 372. 
 Amos, received divine gifts, though a 
 
 herdsman, 58. 
 Amram and his family, their rank, 340. 
 Anabaptists, say that we must not 
 swear at all, 1 48, and that every 
 
410 
 
 GENERAL INDEX. 
 
 thing in the Old testament is gone 
 bj, 34-9. 
 
 Andradius, holds that extraordinary 
 gifts in the church require yet to be 
 approved by the bishop, 58. 
 
 Andreas Maurus, notes untruths in the 
 Alcoran, 42. 
 
 Andrewes, Bp. how he regarded mys- 
 teries, 294. 
 
 Anger, account of, 214; how to be 
 met, 228 ; what it is compounded of, 
 ib. ; sinful anger, 215; leads to 
 swearing, 150; the first motion to 
 murder, 214. 
 
 Annunciation, a part of thanksgiving, 
 104. 
 
 Answer, meaning of it in the ninth 
 commandment, 265. 
 
 Antinomia, how we should act in, 79 ; 
 examples of it, 80. 
 
 Antiphoneme, different in canonizing a 
 bishop or abbot, and an emperor or 
 king, 3S5. 
 
 Antiquity of our religion, 47. 
 
 Aphorisms of physicians, answer to 
 epitomes of divines, 47. 
 
 Aphrodiseus, confesseth man's felicity to 
 lie in the union of God with man, 18. 
 
 Apion, punishment of his atheism, 31. 
 
 Apollo, temples of, succeeded by chris- 
 tian churches, 377, 8. 
 
 Apollonius, could bring up the image of 
 heathen gods but not of Christ, 56. 
 
 Apollos, was catechised, 9 ; a helper of 
 the apostles, 35S. 
 
 Apostle, name of, applied to Christ, 
 351 ; extended to others beside the 
 twelve, 359. 
 
 Apostles, credible witnesses of the 
 gospel, 52 ; their history and com- 
 mission, 351; form of government 
 under them, 352 ; their authority 
 and jurisdiction, 353 ; succeeded by 
 bishops, ib. ; alleged to have ordered 
 christian churches to be built toward 
 the east, 3S7. 
 
 ' AhwtoAoi, meaning of, among the 
 Greeks, 353. 
 
 Apparel, may be such as to minister 
 to incontinence, 232, 41. 
 
 Apuleius, speaks of kissing of hands in 
 worship, 372; ordination of heathen 
 priests, 3S2 ; linen dress of the 
 priests of Isis, 383 ; heathens looked 
 eastward in prayer, 387. 
 
 Aquila, a helper of the apostles, 358. 
 
 Aquinas, St. Thomas, of the sense of 
 scripture, 58 ; of predestination, 
 297 ; why christians in praying 
 look into the east, 387. 
 
 Arabia, dress of priests in, 383. 
 
 Aratus, quoted in Acts xvii. 29. 
 
 Arcadius, of the word ' episcopus,' 379. 
 
 Arcesilaus, cause of his scepticism, 26. 
 Archippus, a helper of the apostles, 
 
 358. 
 
 Aristarchus, a helper of the apostles, 
 358. 
 
 Aristippus, his argument from a tri- 
 angle, 27. 
 
 Aristotle, held the young to be not fit 
 hearers of moral instruction, 4 ; yet 
 would have children taught virtue, 
 ib. ; said he had 'owls' eyes' in 
 looking to heavenly things, 16 ; says 
 the sea is higher than the earth, 34 ; 
 bears witness to the unity of God, 
 39 ; said to have had conference with 
 an Egyptian, 48 ; shews privileges 
 of heathen priests, 382 ; but that 
 they were under the civil magis- 
 trate, 3S9. 
 
 Arnobius, is against images, 130; says 
 that nothing was innovated for chris- 
 tian religion ' in rerum natura,' 365 ; 
 that the heathens called the chris- 
 tians atheists, and why, 392. 
 
 Arrian, his religious expressions, 388. 
 
 Arrow, a false witness compared to, 
 271. 
 
 Athanasius, witnesses to the corruption 
 of the heathen gods, 40 ; falsely 
 alleged by papists in favour of 
 images, 130; says the apostles 
 appointed churches to be turned to 
 the east, and why, 387. 
 
 Atheism, account of, 23 ; how it arose, 
 24; its grounds disproved, 23; its 
 doctrines disproved, 26 — 32. 
 
 Atheists, how it cometh that there are, 
 29 ; deaths of, 31 ; christians why 
 called atheists by the heathen, 392. 
 
 Athetxeus, quoted, 67, 384. 
 
 Athens, careful in instructing youth, 4. 
 
 Athronges, a jewish impostor, 45. 
 
 Attributes of God, foundation of our 
 worship of Him, 84; what they 
 are, ib. 
 
 Augustine, St, says why children require 
 discipline, 6 ; that we are created for 
 God and can rest only in Him, 18 ; 
 how the polytheism of the heathen 
 may be excused, 39 ; confutes the 
 Jews who say that Christ lieth yet 
 hid, 46 ; mentions the interview 
 between Alexander and the high- 
 priest, 49 ; means of interpreting 
 scripture, 58, 9; how far he regards 
 authority of the fathers, 60 ; his 
 division of the commandments, ib.; 
 says how men's hearts grew darkened, 
 67 ; where our search after truth 
 should stop, 70 ; we must not by 
 silence allow another's sin, 78 ; 
 offence a less evil than the loss of 
 truth, ("6. ,• commends intercession. 
 
GENERAL INDEX. 
 
 411 
 
 J 02, thankfulness, 103, and the love 
 of God, our friends, and our enemies, 
 108 ; connection of fasting and 
 prayer, 107 ; interprets ' carnal and 
 spiritual' of faith and love, 108 ; love 
 forms our conduct, 112; four signs 
 of true religion, 119; says image 
 worship was adopted to please the 
 gentiles, 129; is the only ancient 
 authority for the distinction between 
 SovKela and Aarptla, 131 ; had no 
 great knowledge of greek or hebrew, 
 ib. ; says the angels teach us not to 
 worship them, 132 ; we should avoid 
 a proneness to swear, 150 ; and not 
 revel on the sabbath, 160 ; why we 
 should bury the dead, 163; giving 
 to the poor is good merchandise, 164; 
 inward charity above outward, ib. ; 
 why fallen man needs to fast, 165 ; 
 the true lover is the true valuer, 170 ; 
 who is our neighbour, 171 ; we are 
 not to love his sin, 172; the true 
 manner of love, 1 73 ; right use of 
 power, 181 ; anger should be tem- 
 perate, 218 ; suicide in no case law- 
 ful, 219; why a man is permitted 
 to wear a sword, 224 ; account of 
 temperance, 237 ; he exposes men's 
 excuses for not giving alms, 262 ; 
 we must not listen to slander, 269 ; 
 account of the harmless lie, 279, and 
 the inconsiderate lie, ib. ; nothing to 
 be done against the truth, 280 ; we 
 must not be hasty to judge others, 
 281; nor even think evil, 283; — 
 contrasts predestination with repro- 
 bation, 290 ; denies that sin and 
 damnation necessarily flow from pre- 
 destination, 291 ; our predestination 
 and our perseverance uncertain to us 
 in this life, 292, 305 ; grace in what 
 sense given to all, 293; our salva- 
 tion in what sense put in our own 
 power, 294 ; how he regarded mys- 
 teries, ib. ; justification precedes elec- 
 tion, 296 ; predestination is of good 
 works only, 297 ; connection of God's 
 knowledge with predestination, 298 ; 
 of grace with man's free will, 300 ; 
 alleges 1 Cor. x. 12 against security, 
 302, which he entirely disallows, in 
 many passages, 304. — Speaks of the 
 apostolic see, 357 ; of the bishop's 
 authority of holding courts, 362.— 
 Maintains against the manichees 
 that church ceremonies might law- 
 fully be borrowed from the heathen, 
 366 ; says that Plato copied much 
 from Moses, 368; speaks of the oil 
 for church lights, 372; the emperors 
 gave back the churches from the 
 donatists to the catholics, 378. 
 
 Augustine the monk, not all our feasts 
 and ceremonies are from, 369. 
 
 Augustinus Curio, says that all northern 
 and heathen nations but the Saracens 
 embraced Christianity, 365. 
 
 Augustus, why he gave up the title of 
 ' dominus orbis terrarum,' 53. 
 
 Aulus Gellius, quoted, 65, not. r; 
 mentions the rank of ' flamen dialis,' 
 380, and the qualifications of the 
 vestals, 382. 
 
 Authority of God, 72 ; how expressed, 
 ib. 
 
 Autotheism, one of the four errors of 
 Satan, 22. 
 
 B. 
 
 Baby/as, the martyr, burned at Antioch, 
 56. 
 
 Bacchus, temple of, in Rome, turned 
 into the church of Our lady, 377. 
 
 Bahurim, woman of, her false state- 
 ment, 279. 
 
 Bait of sin, 285. 
 
 Balnearii fares, 256. 
 
 Baptism, christian, imitated by the 
 devil, 391. 
 
 Barbarian, all wisdom left to, 48. 
 
 Barcosba, a jewish impostor, 45. 
 
 Baronius, says the privileges of the 
 ' pontifex maximus ' were trans- 
 ferred to the pope, 383. 
 
 Barret, censure of the censure of, 
 301 sqq. 
 
 Barter, a kind of exchange, 250. 
 
 Basil, St., his account of the writings of 
 the fathers, 59 ; mentions the variety 
 of practice in baptism, 61 ; interprets 
 'carnal and spiritual' of faith and 
 love, 108; alleged by the papists in 
 favour of images, 130; thinks it is 
 an apostolical tradition to pray to- 
 wards the east, 387. 
 
 Basilicon, a word borrowed from the 
 gentiles, 374. 
 
 Bastard, might not enter into the con- 
 gregation of the Lord, 235. 
 
 Beasts, worship of, 41 ; whether they 
 may be killed, 217. 
 
 Bede, witnesses that heathen temples 
 were turned into churches, 377 ; 
 among others, the pantheon at God- 
 manham, ib. ; that there was a chief 
 heathen priest, 380. 
 
 Belief, account of, 21 ; is the way to 
 come to God, 19, and the only way, 
 21 ; is not a sign of lightness, 20. 
 
 Bellarmine, confesseth that not all 
 church ceremonies were invented by 
 the pope, 369 ; shews that certain 
 churches in Rome were originally 
 heathen temples, 377. 
 
412 
 
 GENERAL INDEX. 
 
 Bells, used by christians in churches, 
 by heathens in temples and else- 
 where, 374 ; not used by the Sara- 
 cens, 375. 
 
 Benefactor, duties of, 207 ; how to be 
 regarded, 208. 
 
 Benefit, duties of the receiver of, 208 ; 
 should be conferred freely, 254. 
 
 Bernard, St., speaks of 'humiliates, non 
 humiles,' 92 ; of faith, hope, and 
 charity, 94; benefits of thanksgiving, 
 104 ; refers the ' carnal and spiritual' 
 to faith and love, 108 ; what love 
 hath wrought, ib. ; why we should 
 love God, 109, not. e; why Christ 
 claimeth our heart, 121 ; why a false 
 witness is like a hammer, &c, 270 ; 
 is against religious security, 305, 
 and quotes thereto 1 Cor. x. 12, 
 302. 
 
 Berosus, a witness to the general truth 
 of our religion, 49. 
 
 Bethlehem, does not now remain, 46. 
 
 Beyerlinck, quoted, of the number 
 seven, 66, not. s. 
 
 Beza, confesseth the fathers to be 
 against him in the doctrine of pre- 
 destination, 296. 
 
 Bishop, a name of Christ, 351. 
 
 Bishops, their different titles, 360 ; what 
 they may be compared to, 361 ; what 
 they answer to in the Old testament, 
 ib. ; in what power they succeed the 
 apostles, 353 ; called angels of the 
 church, 355 ; occasion of their ap- 
 pointment, ib. ; their charge, 361, 
 and authority, 362. 
 
 Blesensis (Petrus), of the law touching 
 the female captive, 367. 
 
 Body, excellency of, 205. 
 
 Bona, De divina psalmodia, quoted, of 
 the Jews praying toward the east, 
 387. 
 
 Boohs, evil, an allurement to inconti- 
 
 nency, 242. 
 Bow, Heraclitus' play on the word, 
 
 373. 
 
 Brachmans, their practices, 373 ; Jesuits 
 
 compared to them, ib. 
 Brissnnius, why the papists imitate the 
 
 heathen posture in prayer, 372 ; 
 
 heathens were covered at sacrifice, 
 
 380. 
 
 Briicker, quoted concerning Pythagoras, 
 
 39, not. t. 
 Buying, a form of permutation, 250. 
 
 C. 
 
 Ccelius, quoted, 387. 
 Ciesar (Augustus), more beloved than 
 Cato, 108; the first who hung bells 
 
 in the temple of Jupiter Capitoline, 
 374. 
 
 C&sar (Julius), blamed for sacrificing 
 justice to his ambition, 66 ; his 
 account of the druids, 379, their 
 privileges, 383, and coercive power, 
 386. 
 
 Cain, where he learned the practice of 
 sacrificing, 8 ; why he killed his 
 brother, 213. 
 
 Callimachus, quoted, 384. 
 
 Calling of a minister, lawful or un- 
 lawful, 193. 
 
 Calvin, Whitaker with Calvin, the 
 Lambeth divines with St. Augustine, 
 291 ; benefit of bishop's authority, 
 356 ; calls papists' prayer for the 
 dead an idle imitation of the heathen, 
 373. 
 
 Cambium, exchange, 250. 
 
 Cambyses, his death shews a provi- 
 dence, 36. 
 
 Camden, of St. Paul's church, 378, 
 not. m. 
 
 Camilli, under officers in heathen tem- 
 ples, 380. 
 
 Camillus, gave title to Apollo and 
 
 Diana, 390. 
 Canisius, teaches the gospel before the 
 
 law, 62. 
 
 Canon law, followed the structure of the 
 
 civil, 373. 
 Capitol, sanctified with sprinkling of 
 
 holy water, 371. 
 Captive female, how treated under the 
 
 mosaic law, 367. 
 Carriage, fitting, sf the body, why of 
 
 use, 136. 
 
 Carthaginians, had their religion from 
 Phoenicia, 48. 
 
 Catechising, differs from preaching, 6. 
 
 Catechisms of St. Cyril, 3. 
 
 Catechists, houses of, 9. 
 
 Cato, killed himself, 218. 
 
 Censorimis, says that gentiles, like 
 christians, began the day from mid- 
 night, 381. 
 
 Ccphalus, in his old age came to think 
 there might be another world, 30. 
 
 Ceremonies, rules for religious ceremo- 
 nies, 127 ; are the body of christian 
 religion, 370 ; many heathen ceremo- 
 nies retained in the christian church, 
 365 ; nations do not readily alter 
 their ceremonies, 366 ; not all our 
 ceremonies are from Augustine the 
 monk, or from the pope, 369 ; liberty 
 in ceremonies may be allowed in 
 christian states, 370 ; superfluous 
 and wicked ceremonies of the papists 
 borrowed from the heathen, ib. ; 
 the sabbath not a ceremony, 154. 
 Certainty, of faith, 292 ; concerning 
 
GENERAL INDEX. 
 
 413 
 
 forgiveness and salvation, ib. 301 
 
 sq. 
 
 Chaldees, wisdom remained with them 
 alone, 48. 
 
 Charemon, converted to judaism, 53. 
 
 Chalcidius, converted to judaism, 53. 
 
 Chance, how described by philosophers, 
 36 ; beginning of things not from 
 chance, 27 ; providence not from 
 chance, 36 ; chance-medley is pro- 
 vidence, ib. 
 
 Charge, God's charge, the ten com- 
 mandments, 73. 
 
 Charity, how related to faith and hope, 
 94. 
 
 Chemnitius, says that much of the romish 
 ceremonial is heathenish, 370, 2. 
 
 Children, ought to be instructed, 4 sq. ; 
 Christ would have them come to 
 Him, 5. 
 
 sins visited on, 141 ; this how 
 
 explained by schoolmen, ib. ; what 
 the right explanation of it, 142. 
 Christ, is the Shiloh or Messias, 44 ; 
 errors of the Jews respecting Him, 
 43; His various titles, 351; at 
 twelve years old submitted Himself 
 to be catechised, 5 ; His actions 
 our instruction, ib. ; would have 
 children come to Him, ib. ; allowed 
 their hosannas, ib. ; said to have been 
 enrolled among the priests, 45. 
 Christianity, arguments for the truth of, 
 
 52 — 7 ; vid. Progress. 
 Chrysostom, St., teachers need to have 
 knowledge, 86 ; honour paid to God 
 should be according to His com- 
 mand, 124; heathens' account of 
 their image-worship, 132 ; against 
 slackness in worship of God, 137 ; 
 comment on St. Paul's midnight 
 audience, 138; on the fifth com- 
 mandment, 175; God hath given 
 body to soul, not soul to body, 231 ; 
 the butter and the oil of insidious 
 language, 276 ; against judging 
 another's heart, 281 ; against secu- 
 rity, 304; bishops successors of apo- 
 stles, 354; of the deacon's office, ib.; 
 name of presbyter and bishop once 
 common, 359. 
 Church, one of the alleged means of 
 
 interpreting the sciiptures, 57, 61. 
 Churches, form of, among Jews and 
 
 christians, 387. 
 Churchyard, form of consecrating, 327 ; 
 yew trees in, said to have been 
 planted by the heathen, 379. 
 Cicero, says youth may have its run, 4; 
 elsewhere, that it is to be kept under 
 restraint, ib. ; would have us not 
 careless of what is thought of us, 
 366 ; mentions Simonides' saying 
 
 concerning the knowledge of God, 
 16, not. p ; gives an account of the 
 heathen gads, 40 ; speaks of conse- 
 crating temples, 379 ; augurs might 
 resign their office, 382 ; tithes due to 
 Hercules, 391 ; quoted for the word 
 ' episcopus,' 360, 379. 
 
 Circensia, celebrated in honour of 
 Christ, 371. 
 
 Civil law, structure of it followed by 
 the canon law, 373. 
 
 magistrate, made laws for the 
 
 clergy, 389. 
 
 Claudius, how convinced that he was 
 not a god, 22. 
 
 Clay, Christ's use of, shewed provi- 
 dence not to be by nature, 36. 
 
 Clemens, a helper of the apostles, 358. 
 
 Clement of Alexandria, wrote a preface 
 to his Pedagogy, 3 ; is against images, 
 130 ; witnesses that the christians 
 prayed toward the east, 387. 
 
 Clock, some compared providence to, 35. 
 
 Codex, in the civil, answers to De- 
 cretals in the canon law, 373 ; fur- 
 nishes evidence of heathen cere- 
 monies retained in the church, 374. 
 
 Theodosianus, vid. Theodosian. 
 
 Coercive power of priests, 386. 
 
 Coifi, chief priest of king Edwin, 377, 
 80. 
 
 Colleges, reason of founding, 204. 
 Come to Christ, none can, unless it be 
 
 given him of the Father, 293, 300. 
 Comet, said by Pliny to have been at 
 
 the birth of Christ, 53. 
 Commandment, first, 81 sqq. 
 
 second, 123 sqq. 
 third, 143 sqq. 
 fourth, 152 sqq. 
 fifth, 174 sqq. 
 sixth, 213 sqq. 
 seventh, 230 sqq: 
 eighth, 247 sqq. 
 ninth, 264 sqq. 
 tenth, 281 sqq. 
 Commandments, ten, division of, 60, 73 
 sqq. ; how far known to Jews before 
 the law, 64, and to gentiles, 65. 
 Common law, its ampleness, 369. 
 Commons, inclosure of, condemned, 256. 
 Commonweal tlis, came from the Chal- 
 deans, 27. 
 Company, lewd, one of the allurements 
 
 to incontinence, 241. 
 Concealing part of the truth, when 
 
 lawful, 273. 
 Concubine, 246. 
 
 Concupiscence, not all concupiscence 
 evil, 230 ; two sorts of it, 283 ; work- 
 ing of evil concupiscence, 284. 
 
 Conference, one of the means of profit- 
 ing by the word, 162. 
 
414 
 
 GENERAL INDEX. 
 
 Conference of places, one of the means 
 
 of interpreting scripture, 58. 
 Confession, a part of thanksgiving, 103; 
 
 practised by the heathen before 
 
 prayer, 388. 
 Confute, duty of ministers to, 197. 
 Conrad, abbot of Auersberg, says the 
 
 Saxons held temples to be needless, 
 
 374. 
 
 Conscience, a kind of witness, 265 ; 
 
 proves being of a God, 30. 
 Consecration, form of; for a church, 
 
 309, and churchyard, 327 ; reserved 
 
 to bishops, 379 ; papistical manner 
 
 of, 371. 
 
 Constantine, had a portable church, 
 
 378 ; vid. Cross. 
 Contemplation, is happiness according 
 
 to the platonists, 14, but not truly 
 
 so, 16. 
 
 Content, a duty, 251 ; a part of thanks- 
 giving, 104. 
 
 Contract, what is required in, 254 sq. 
 
 Contradictory, all religions but ours are 
 so, 50. 
 
 Corpus juris canonici, referred to for the 
 Clementines, 375 ; and for 'jus asdi- 
 ficationis,' 376. 
 
 civilis, referred to for the 
 
 word 'episcopus,' 360. 
 
 Cosmo, St., and Damiano, church of, in 
 Rome, was a heathen temple, 377. 
 
 Councils, alleged by papists for interpre- 
 tation of scripture, 57, 60; council 
 of Ancyra, quoted for bishops' power 
 of ordaining, 362 ; of Basle, con- 
 cerning the relation of pope and 
 council, 60 ; of Carthage, quoted for 
 dismissal of people, 139; of Con- 
 stance, (sixth general council), Ho- 
 norius condemned there, 61 ; of Con- 
 stance, at variance with council of 
 Basle, 60; of Ephesus, anathema- 
 tizes those who divide Christ, 132 ; 
 of Nice, (first), speaks of deacons, 
 354 ; of Nice (second), in favour of 
 images, 130; of Trent, teaches the 
 gospel before the law, 62. 
 
 Count his cattle, he is a poor man who 
 can, 17. 
 
 Counterfeit, all other religions but ours 
 
 are so, 50. 
 Covarruvias, vid. Didacus. 
 Cozening, to be avoided in contracts, 
 
 255. 
 
 Crapula, gluttony, feeds concupiscence, 
 231,5. 
 
 Creation, vid. Pythagoras, Trinity. 
 Crescens, a helper of the apostles, 358. 
 Cripple, might not be ' pontifex,' 382. 
 Croesus, ancient records began in time 
 of, 47. 
 
 Cross, disused by Constantine as a 
 
 punishment, 361 ; sign of it used by 
 him as a standard, 373 ; emblem of 
 eternal life among the Egyptians, 53. 
 
 Curio, vid. Augustinus. 
 
 Cyprian, St., gives an account of the 
 heathen gods, 40 ; held that the 
 same form of government should 
 serve in Old and New testament, 350 ; 
 bishops successors of apostles, 353 ; 
 office of deacon, 354 ; bishops' au- 
 thority, 362; a remedy for schism, 
 350 ; calls excommunicated persons 
 ' abstenti,' 386. 
 
 Cyril, St., of Alexandria, quoted con- 
 cerning heathen religion and gods, 
 40 ; concerning Ninus, 41, not. b. 
 
 of Jerusalem, wrote a preface 
 
 to his Catecheses, 3 ; how it con- 
 cludes, 12. 
 
 Cyrus, prophecy of, 28 ; knew his 
 soldiers' names, 37, not r. 
 
 D. 
 
 Damascene, John, shews that the world 
 had a beginning, 26. 
 
 Damasus, pope, subscribed to heresy, 
 61 ; falsely alleged by the papists in 
 favour of images, 130; quoted for 
 bishops' authority of ordaining, 362. 
 
 Damiano, vid. Cosmo. 
 
 Dancing, wanton, an allurement to con- 
 cupiscence, 242. 
 
 Darius, vid. Ruler. 
 
 David, form of government under, 343 ; 
 instructed his children, 9 ; made a 
 preface to his instructions, 3 ; why 
 called a man after God's own heart, 
 104; notices a providence in the care 
 of the ravens, 35 ; his course in re- 
 viewing God's benefits, 106. 
 
 Day, began from midnight, among 
 christians and gentiles, 381. 
 
 Deacons, their office, 354; 'camilli' 
 compared to them, 380. 
 
 Dead, papists' prayer for, said by Cal- 
 vin to be an idle imitation of the 
 heathen, 373. 
 
 Death, saint's day of, is his holy day, 
 381 ; priests must not be present at 
 sentence of, 386. 
 
 Deaths, vid. Atheists. 
 
 Decretal of canon law answers to Codex 
 of civil, 373. 
 
 Decretum of canon law answers to 
 Pandects of civil, 373. 
 
 Defendant may be a false witness, 273. 
 
 Degrees of rank under Moses, 340 sq. ; 
 among priests, heathen and chris- 
 tian, 380. 
 
 Demetrius, a helper of the apostles, 
 358. 
 
GENERAL INDEX. 
 
 415 
 
 Demetrius quoted, 117. 
 
 Demosthenes, mentions Solon's law, not 
 
 to steal, 65 ; uses the word ' apostle,' 
 
 353. 
 
 Deprecation, a form of prayer, 100. 
 Desire, lawful and unlawful, 251 sq. ; 
 
 is never satisfied but in God, 17. 
 Desperation, origin of, 96. 
 Devil, vid. Satan. 
 Diaconus, a title of Christ, 351. 
 Diagoras, his atheism, its cause, 25, 
 
 and consequence, 31. 
 Dialect of scripture, should be known, 
 
 59. 
 
 Diana, St. Paul's church in London 
 was the temple of, 378 ; first-fruits 
 offered to her, 390. 
 
 Dice, vid. Mercury. 
 
 Didacus Covarruvias, quoted concerning 
 
 Helena at Jerusalem, 371. 
 Difference of words, urged by papists in 
 
 defence of image-worship, 131. 
 Diodorus Siculus, quoted concerning 
 
 Diagoras, 25 ; origin of laws and 
 
 commonwealth, 27 ; Orpheus, 47 ; 
 
 the egyptian law, ' swear not,' 65, and 
 
 their moral teaching, 385. 
 Diogenes, being sick, abjured his 
 
 atheism, 30. 
 Laertius, quoted, 31, not. g, 
 
 49. 
 
 Dionysius, Plato's epistle to, 39. 
 
 of Halicarnassus, says nations 
 
 are slow to alter ceremonies, 366 ; 
 speaks of ' camilli,' 380 ; of Metel- 
 lus losing his priesthood, 382 ; no 
 reward might be taken for making 
 priests, ib. ; feasts for pacifying the 
 gods, 389; payment of tithes to 
 them, 391. 
 
 Discipline, belongs to the eternal sub- 
 stance of religion, 126 ; behaviour 
 in, 136 ; one of the ways of hallow- 
 ing the sabbath, 163. 
 
 Discretion, vid. Servant. 
 
 Divine service, rules of behaviour in, 
 137—9. 
 
 Divorce, in what case lawful, 245. 
 Doctor, a name of Christ, 351. 
 Doctrine, ministers must have a care 
 of, 196. 
 
 Doeg, how he offended against the 
 
 ninth commandment, 276. 
 Donatists, their churches given to the 
 
 catholics, 378. 
 Dorotlieus, speaks of the apostles' 
 
 helpers, 358. 
 Doubtful commandment, solution of, 
 
 80. 
 
 AovAcia, distinguished from \arpeia by 
 the papists, 131. 
 
 Drink, excess in, an incentive to in- 
 continence, 238. 
 
 Druids, priests of the Britons and 
 Goths, 379 ; their coercive power, 
 386. 
 
 Dubravius, quoted concerning the Tha- 
 borites of Prague, 369. 
 
 Dugdale, quoted concerning Westmin- 
 ster abbey, 378. 
 
 E. 
 
 Earthquake at Christ's death, an evi- 
 dence of the truth of the gospel, 54. 
 
 East, heathen temples turned toward, 
 387 ; so also christian churches, ib. ; 
 this said to be an appointment of 
 the apostles, ib. 
 
 Ecclesia, word taken from the heathen, 
 374. 
 
 Eclipse at death of Christ, an evidence 
 of the truth of the Gospel, 54. 
 
 Egyptians, forbade swearing, 65 j 
 brought no woollen garment into 
 their temples, 383. vid. Cross. 
 
 El, on the door at Delphi, 66. 
 
 Elders, seventy, answer to the seventy 
 disciples sent out by Christ, 357. 
 
 Elect, use of the word in the Lambeth 
 articles, 291, 5; whether faith can 
 perish in the elect, 299. 
 
 Election, what it is, 297 ; how related 
 to predestination and love, 295, 7 ; 
 supposes a difference between per- 
 sons, 296. 
 
 Eleusinian sacrifices, exclusion of pro- 
 fane at, 384. 
 
 Elisha, mocked by the children, 5 ; 
 curses them, ib. 
 
 Elizabeth (Queen), censures Abp. 
 Whitgift concerning the Lambeth 
 articles, 389. 
 
 End of our journey is, to come to 
 God, 14, 8. 
 
 of the law, 71. 
 
 England, her ancient religion, 378 j 
 had a pantheon, 377 ; retained many 
 heathen ceremonies in her church, 
 365 sq. ; a pope's saying concerning 
 her, 229 ; pope Gregory's decisions 
 respecting her, 376. 
 
 Envying, shews wrong desire, 252. 
 
 Epanetus, a helper of the apostles, 358. 
 
 Epaphras, a helper of the apostles, 358. 
 
 Epaphroditus, a helper of the apostles, 
 358. 
 
 Ephraim, Syrus, shews that heathen 
 ceremonies may be retained, 367. 
 
 'Eiri/3oA')) and tirifiov\ : h, 257. 
 
 Epicure, holds pleasure to be happi- 
 ness, 14 ; denies that there is a pro- 
 vidence, 32, or that God will rewaid 
 or punish, 13, 32, 7. 
 
 Epicurus, quoted, 25. 
 
416 
 
 GENERAL INDEX. 
 
 Epimenides, bade the Athenians sacri- 
 fice to the unknown god, 49. 
 
 Epiphanius, mentions heretics who had 
 images, 129; he tore one down, 
 130; bishops' power, 353, and au- 
 thority of ordaining, 36'2 ; some apo- 
 stles had fixed residence, 357. 
 
 iiriffKoiros and ' episcopus,' meaning of 
 among the heathen, 360, 79. 
 
 Epitomes of divines, what they answer 
 to, 7. 
 
 Erasmus, mentions ceremonies at ap- 
 pointment of heathen ministers, 382. 
 
 Erastus, a helper of the apostles, 
 358. 
 
 Esau, pastime his trade, 10 ; could dis- 
 cern between good and evil, 30. 
 
 Estate, excellency of, 206. 
 
 Euripides, quoted, 66, 390. 
 
 Eusebius ad Constantiam ; of the glory 
 which Christ now hath, 132. 
 
 ■ his Chronicle, quoted for Tral- 
 
 lianus' Chronicle, and the mention 
 therein of the earthquake at Christ's 
 death, 54 ; use of the word ' apostle,' 
 &59. 
 
 Ecclesiastical History, quoted 
 
 for Hegesippus, 9, not. m ; Pilate's 
 letter to Tiberius, 54; account of 
 Origen, 56 ; image of Christ set up, 
 130; mentions 'evangelists,' 355; 
 some apostles had fixed residence, 
 e. g. St. James, 357, and St. John, 
 ib. ; mentions apostles' helpers, 358 ; 
 Titus bishop of Crete, ib. ; bishops 
 called priests, 360 ; Plato copied 
 much from Moses, 368 ; form of 
 churches, 375, not. n. 
 
 Evangelical Preparation; ac- 
 count of the heathen gods, 40 ; 
 quoted, of Orpheus, 48, not. m ; of 
 the platonist Amelius, ib., not. n; 
 Aristotle had conference with an 
 Egyptian, ib. ; the Seres had no 
 images, 375 ; pantheon burned, 377. 
 
 Eustathius, quoted, 373, not d. 
 
 Euthymius, quoted, 358. 
 
 Evangelist, a name of Christ, 351. 
 
 Evangelists, their office, 354 ; credible 
 witnesses of the gospel, 54. 
 
 Evil, why permitted in the world, 33. 
 
 Example, minister should be, 194. 
 
 Exclusion, vid. Flamen. 
 
 Excommunication, how spoken of by 
 pope Innocent the fourth, 387, and 
 by the canonists, ib. ; practised by 
 heathens as well as christians, 
 384, 6. 
 
 Exhortation, a part of thanksgiving, 
 104. 
 
 Extension, one of the rules of the inter- 
 pretation of the law, 75. 
 Ezekiel, did not envy Daniel, 203. 
 
 Ezra and Nehemiah, form of govern- 
 ment under, 346. 
 
 F. 
 
 Fables, heathen, with what era they 
 began, 47. 
 
 Faith, kinds and means of, 86 sq. ; is 
 the way to come to God, 19 ; whether 
 a true and justifying faith can be 
 quenched, 291. 
 
 Faithfulness, vid. Servant. 
 
 False, meaning of it, 266. 
 
 worship, forbidden in the first 
 
 commandment, 82. 
 
 Christs, appearance of, how an 
 
 evidence that Jesus was the true 
 Christ, 45. 
 
 Fasting, why needful to us, 165 ; is the 
 wings of prayer, 106 ; reasons of 
 public fast, 165, and of private, 166; 
 fasting must be inward as well as 
 outward, 167. 
 
 Father, meaning of, 175 ; duties of a 
 father, 186. 
 
 Fathers, reconcile apparent contradic- 
 tions in our religion, 50 ; alleged by 
 the papists for interpretation of scrip- 
 ture, 59 ; and in favour of images, 
 1 30 ; both arguments answered, 60, 
 130. 
 
 of families, seventy, compared 
 
 to the seventy disciples, 351. 
 
 Fear, its object, 87 ; is of two kinds, 
 88 ; means to beget fear in our 
 hearts, 89 ; due from inferiors, 177. 
 
 Festering, of concupiscence, 235 ; of 
 inclination to slander, 268. 
 
 First-born of God, an altar to, 53. 
 
 cause, argument for a God, 26. 
 
 fruits paid to heathen gods, 
 
 390. 
 
 Flamen, etymology of, 384 ; heathen 
 ' flamines ' lii e in many of their 
 ceremonies to christian priests, 379 ; 
 in their degrees of rank, 380 ; their 
 powers and duties, 381 ; circum- 
 stances of their ordination, 382 ; 
 their privileges, ib. ; their apparel in 
 divine service, 383 ; their exclusion 
 of unfitting persons, 384 ; their moral 
 exhortations, 385 ; use of music in 
 divine service, ib. ; and of hymns, 
 ib. ; their perambulations, 386 ; and 
 power of excommunication, ib. 
 
 Flattery, is against the ninth com- 
 mandment, 277 ; is of two sorts, ib.; 
 may be committed against ourselves, 
 278. 
 
 Flood, before the flood, the word was 
 
GENERAL INDEX. 
 
 417 
 
 taught by tradition, 8, and after the 
 flood till Abraham's time, ib. 
 
 Foreknowledge, 295 ; whether God's 
 good will to us includes foreknow- 
 ledge, 296 ; predestination cannot be 
 without it, 297, sq. 
 
 Foresight, whether the efficient cause 
 of predestination, 290. 
 
 Forgiveness of others required in those 
 who pray, 105. 
 
 Fornication, 246. 
 
 Foundation of our catechising, 13. 
 
 Fountains, twelve, answer to the twelve 
 apostles, 351. 
 
 Frame of the world, vid. World. 
 
 Free-will, whether it is in a man's free 
 will to be saved, 294. 
 
 Frenchmen, had their druids from the 
 Romans, 48. 
 
 Friars and monks, had their origin 
 among the heathen, 371. 
 
 Fulgentius, quoted concerning predesti- 
 nation, 291, and grace, 293. 
 
 Funeral, christian, described by St. 
 Jerome, 372 ; papists' burning of 
 torches at funerals a superfluous 
 ceremony of the gentiles, ib. 
 
 G. 
 
 Gaius, one of the helpers of the apo- 
 stles, 358. 
 Galatinus (Petrus), quoted concerning 
 
 the interpretation of Daniel's seventy 
 
 weeks, 44, not. g. 
 Galen, forced to acknowledge God, 
 
 28 ; was against Christianity, 54. 
 Gallows, erected in place of the cross by 
 
 Constantine, 371. 
 Galonites, a jewish impostor, 45. 
 Garment of heathen and christian 
 
 priests, 383. 
 Gellius, vid. Aulus Gellius. 
 Gentiles had in a manner the ten com- 
 mandments, 65 ; and other moral 
 
 rules, 66, sq. 
 Germans would not represent the gods 
 
 by images, 375. 
 Gershon and his family, their place and 
 
 rank, 342. 
 Gesture, may be incentive to evil 
 
 desire, 232, 41. 
 Getting ; wrong getting, 253 ; right 
 
 getting, 257. 
 Glory, given to God, 143 ; His glory 
 
 the end of all, 103, 43. 
 Gluttony, an incentive to incontinence, 
 
 235. 
 
 God, name of, vid. Name of God. 
 Godmanham, in Yorkshire, ;i pantheon 
 stood in, 377. 
 
 Gods, grecian and roman, traced to 
 Egypt, 40. 
 
 Golden Verses of Pythagoras, their pur- 
 pose, 4, and doctrine, 18. 
 
 Golgotha, contains sculls of all sizes, 5. 
 
 Good and evil, distinction of, proves 
 the being of a God, 30. 
 
 Gospel, credit of, 52 ; is one of the two 
 parts of religion, 62 ; should be 
 taught after the law, ib. 
 
 Government, civil, why instituted, 175 ; 
 form of in Old testament under 
 Moses, 339 sqq. ; under Joshua, 
 342 ; under David, 343 ; under Ne- 
 hemiah, 346 ; may be of the same 
 form in Old and New testament, 349, 
 sq. ; form of church government in 
 New testament, in the time of Christ, 
 351 ; and of the apostles, 352. 
 
 Grace sufficient for salvation whether 
 given to all, 293, 300. 
 
 of God, may not be bought and 
 
 sold, 254. 
 
 Gratian, of the origin of church cere- 
 monies, 368 ; degrees in heathen 
 priesthood, 380. 
 
 Grecian gods, vid. Gods. 
 
 Grecians, have their religion from Ce- 
 crops, 48. 
 
 Greek faith, 50. 
 
 Gregory the great, of intercession, 103 ; 
 love shewn by obedience, 112; j ustice 
 must have its source in piety, 169 ; 
 mentions deacons, 354 ; of heathen 
 temples turned into churches, 376, 7. 
 
 ■ Nazianzen, two forms of unjust 
 
 getting, 257 ; speaks of the ' new 
 pharisees,' 369 ; heathens' imitation 
 of christians, 391. 
 
 Nyssen, says that Gregory 
 
 Thaumaturgus first changed heathen 
 into christian holydays, 381. 
 
 ■ Thaumaturgus, vid. praeced. 
 
 Gruter (Janus), account of pantheon 
 changed into the church of Our lady, 
 377. 
 
 Gyraldus (Lilius), quoted concerning 
 the heathen temples, 374, nott. f. and 
 j, 375 ; priests' dress, 383, and 
 hymns, 385. 
 
 H. 
 
 Halting between two opinions, a sin 
 
 against the first commandment, 12. 
 Ham, the first atheist, 24 ; led men to 
 
 false worship, 40 ; could yet discern 
 
 between good and evil, 30. 
 Human, a false witness, 272. 
 Hammer, false witness compared to, 
 
 270. 
 
 Hands, kissing of, in worship, 372, 
 
418 
 
 GENERAL INDEX. 
 
 laying on of, in ordination, 282 ; 
 lifting up of, in prayer, 388. vid. 
 Left hand. 
 
 Harduin, Councils, quoted, 60, not. e. 
 
 Hatred, forbidden, 214 ; is murder, ib. 
 
 Hatzadok, Rabbi, 43. 
 
 Head, uncovering, a mark of respect, 
 177; practised in divine service, 
 383 sq. 
 
 Heads of tribes, 339. 
 
 Hearer, duty of, 189. 
 
 Hearing, a duty of the catechised, 11 ; 
 how to be performed, 11, 12. 
 
 Heart, needs to be prepared before 
 receiving instruction, 10, 11; is 
 reached by our religion alone, 51, 
 282 ; real fountain of sin, of adultery, 
 231, and of theft, 263. 
 
 Heathen, confessed man's union with 
 God to be true felicity, 18; their 
 religion not the true, 38 ; their own 
 testimonies hereto, 39 ; their gods, 
 ib., miracles and oracles, 41 ; their 
 ceremonies, how far retained in 
 Christianity, 365 sq. ; some impro- 
 perly, by the papists, 370 sq., some 
 lawfully and innocently, 373 sq. ; 
 imitated christians in some things, 
 391. 
 
 Hebrew child, spoken of by the oracle 
 of Delphi, 54. vid. Augustine. 
 
 Hedge of the law, the two great com- 
 mandments so called, 7. 
 
 Hegesippus, testifies to the good effects 
 of catechizing, 9. 
 
 Helpers of apostles, 357 sq. 
 
 Heraclitus, could not sound the know- 
 ledge of God, 16; plays on the 
 greek name for a bow, 373. 
 
 Hercules, tithes paid to, 390 sq. 
 
 Hermes Trismegistus, Egyptians' ac- 
 count of the heathen gods, 40 ; en- 
 joins praying towards the south, 
 387. 
 
 Herod Agrippa, his miserable death, 56. 
 
 Antipas, rebuked by John the 
 
 baptist, 51. 
 
 the Great, in him the sceptre 
 
 departed from Judah, 44; brought 
 much of roman-heathenish disci- 
 pline into the jewish polity, 368. 
 
 Herodotus, begins his story with Croe- 
 sus, 47 ; confirms the scripture his- 
 tory, 49 ; answer made to Cambyses, 
 277; uses the word 'apostle,' 353; 
 Scythians had no temples, save to 
 Mars, 374 ; Persians had neither 
 altars nor images, 375. 
 
 Hesiod, gives an account of heathen 
 gods, 40. 
 
 Hesychius, quoted, 389. 
 
 Hierome, vid. Jerome. 
 
 High places, meaning of, 247. 
 
 Hilarius, of interpreting scripture, 57, 
 
 9 ; against security, 384. 
 Hireling, one kind of evil minister, 
 
 193. 
 
 Holy-days, heathen and christian prac- 
 tices respecting, 381. 
 
 Holy water, sprinkling of by heathens 
 and papists, 371. 
 
 Homer, in his time there was religion, 
 but no laws, 23. 
 
 quoted, of honouring parents, 
 
 65. 
 
 Homicide, must expect reprisal, 65. 
 Honesty of the witnesses of the gospel , 
 53. 
 
 Honorius, condemned in general coun- 
 cil, 61 ; checked destruction of hea- 
 then temples, 376. 
 
 Honour, meaning of, 175 ; due from 
 inferiors, 176 ; the politician's hap- 
 piness, 14, but not the true, 15. 
 
 Hook of sin, 285. 
 
 Hooker, that heathen ordinances may 
 
 be retained, 367. 
 Hope, its origin, 84, 93, fruit, 84, use, 
 
 94, rules, ib-, nature, 95, means, 96, 
 
 and signs, 97 ; how related to faith 
 
 and charity, 94. 
 Hosanna of children, allowed of 
 
 Christ, 3. 
 
 Hosius, teaches the gospel before the 
 law, 62 ; history of image-worship, 
 132. 
 
 Hospinian, history of monachism, 372. 
 Humiliation, God's course of teaching 
 is by, 62. 
 
 Humility, nature and advantages of, 
 90 ; what it comprehendeth, 91 ; a 
 mistaken humility, 279. 
 
 Humphrey, Dr., of the form of temples 
 and churches, 375. 
 
 Husband, duties of, 185 sq. 
 
 Hutton, Dr. Matthew, Abp. of York, 
 his doctrine concerning predestina- 
 tion, 297. 
 
 Hymns of christians and heathens for 
 particular days, 385. 
 
 I. 
 
 Jacob, in what sense the elder son of 
 Isaac, 280 ; his two wives, 244 ; his 
 prophecy of the sceptre departing 
 from Judah, 44. 
 
 Jaddus, Alexander's interview with, 49. 
 
 Jamblichus, confesseth that union of 
 man with God is true felicity, 18 ; 
 of Pherecydes' atheism, 31, not. g; 
 commends prayer, 388. 
 
 Idleness, must not keep us from the 
 house of God, 10; is against the 
 eighth commandment, 253; and a 
 feeder of lu3t, 239. 
 
GENERAL INDEX. 
 
 419 
 
 Jealousy, an attribute of God, 140. 
 
 Jericho, prophecy of the building of, 28. 
 
 Jerome, St., quoted, of Ninus, 41 ; of Li- 
 berius, 61 ; is against images, 130; 
 derives apostolical tradition from Old 
 testament, 350 ; bishops succeed apo- 
 stles, 354 ; their authority, 362, a 
 remedy for schism, 356 ; some apo- 
 stles had fixed residence, 357 ; Titus 
 bishop of Crete, 358; name of ' apo- 
 stle' given to others beside the 
 twelve, 359 ; priests called bishops, 
 360 ; office of deacon, 354 ; refutes 
 the error that no heathen ceremony 
 may be retained, 366 ; witnesses to 
 the heathens' use of lights in tem- 
 ples, 372 ; records destruction of 
 heathen temples, 375 ; Jews looked 
 westward in prayer, 387. 
 
 Jester's lie, 279. 
 
 Jesuit, compared to brachmans of India, 
 373 ; useful instruments of Rome, 
 ib. ; but hurtful to England, ib. 
 
 Jesus (Justus), a helper of the apostles, 
 358. 
 
 Jethro, his constitution, 340. 
 
 Jews, their three errors respecting 
 Christ, 43 ; refuted, 43, 46 ; had 
 the ten commandments in effect be- 
 fore the law, 64; ancient english 
 statutes respecting them, 371 ; looked 
 westward in praying, 387. 
 
 Ignatius, St., of deacons, 354 ; bishops' 
 authority, 362. 
 
 Ignorance, whether excusable, 85. 
 
 Ignorant, alleged to want the need of 
 an image in worship, 132. 
 
 Images, worship of, forbidden, 123 ; his- 
 tory of it, 129; papists' arguments 
 for it, 130 — 2; rejected by Numa, 
 by Germans, by Persians, and by 
 the Seres, 375. 
 
 Imitation of christians by the heathen, 
 391. 
 
 Imperfect, all religions but ours are so, 
 50. 
 
 Incarnation, vid. Trinity. 
 Incest, 245. 
 
 Indifference to character, censured, 366. 
 
 Inferior, duties of, 176 — 9. 
 
 Institula of lawyers, compared to epi- 
 tomes of divines, 7. 
 
 Integrity, how comprehended in the 
 first commandment, 120 ; means to 
 it, 121 ; and signs of it, ib. 
 
 Intercession, what it is, 102 ; excellence 
 of it, 103. 
 
 Interpretation of scripture, means of, 
 the main question between Rome 
 and us, 57; our means,*58; the 
 papists' means, 59 sq. ; interpreta- 
 tion of the law, by extension, and by 
 limitation, 78. 
 
 Introduction, vid. Preface. 
 
 Invocation, part of the eternal substance 
 
 of religion, 125. 
 Job, how slandered by the devil, 33. 
 John baptist, his words to Herod, 51 ; 
 
 his testimony to Christ, 203. 
 Mark, a helper of the apostles, 
 
 358. 
 
 Jonas, shews drawing of lots to be 
 
 guided by providence, 36. 
 Jonathan, R., 43. 
 
 Joseph, why hated by his brethren, 213. 
 Josephus, of the jewish catechists, 9 ; 
 atheism of Ham, 24, and of Apion, 
 with his punishment, 31 ; account 
 of the heathen gods, 40 ; the hea- 
 thens adjure by Abraham, 48 ; speaks 
 of Manetho, 49, not. s; Alexander's 
 interview with the jewish high-priest, 
 49 ; judges in the jewish cities, 340; 
 Pythagoreans borrowed much from 
 the Jews, 368 ; as Jews did from 
 Romans, ib. ; athenian law against 
 speaking evil of ceremonies, 370 ; 
 'pontifex maximus' might not behold 
 a dead body, 386. 
 
 Joshua, form of government under, 342. 
 
 Josias, prophecy of the birth of, 28. 
 
 Irenaus, against images, 130 ; some 
 heretics had them, 129 ; says who 
 were the apostles' successors, 359. 
 
 Isagoges of philosophers, answer to 
 epitomes of divines, 7. 
 
 Isaiah, teaches first the law, then the 
 gospel, 62. 
 
 Isidore of Seville, of the apostles' help- 
 ers, 358 ; of retaining heathen cere- 
 monies in the church, 367 ; of the 
 improvement in heathen temples, 
 34. 
 
 Judas, a jewish impostor, 45. 
 Judge, may be a false witness, 271. 
 Judges, in the israelitish constitution, 
 339, 40. 
 
 Judging another man's heart forbidden, 
 281. 
 
 Julian, suppressed christian schools, 
 9,55; staggered by St. Cyril's argu- 
 ment, 40 ; ordered the temple at 
 Jerusalem to be rebuilt, 46 ; could 
 not raise up the devil where St. 
 Babylas was martyred, 56 ; tried to 
 make christians acknowledge the 
 heathen gods, 384, and the heathens 
 to copy the christian service, 391 ; 
 worshipped the evil one, 23 ; his 
 miserable death, 31. 
 
 Julius Pollux, of the appointment of 
 heathen ministers, 382 ; of heathen 
 hymns, 385. 
 
 Jupiter, his image raised by magic, 56 ; 
 his temple, the dedication of it. 379 ; 
 bells hung therein, 374. 
 
 e 
 
420 
 
 GENERAL INDEX. 
 
 Justice, one of the three great duties, 
 
 63; should flow from piety, 169; 
 
 may not be bought and sold, 254. 
 Justin Martyr, mentions Pilate's letter 
 
 to Tiberius, 54; deacon's office, 354; 
 
 Plato copied much from Moses, 
 
 368. 
 
 Juvenal, quoted, of the sprinkling of 
 holy water, 371. 
 
 K. 
 
 King, his duties, 200—202. 
 K?iee, to bow the knee, a sign of honour, 
 177. 
 
 Know thyself, written on the door at 
 
 Delphi, 66. 
 Knowledge, two stages of, 84 ; rules 
 
 concerning it, 86. 
 Kohathites, their rank and charge, 342. 
 Kupie i\(rtaov, used by Arrian, 388. 
 
 L. 
 
 Lactantius, his argument against poly- 
 theism, 38; is against images, 130; 
 plea of the heathens for image wor- 
 ship, 131 ; lights in heathen tem- 
 ples, 372, not. u. 
 
 Laertius, vid. Diogenes. 
 
 Lambeth articles, 289 sq. 
 
 Lantech, the first who is recorded to 
 have had two wives, 244. 
 
 Language, hard, whether to be answered, 
 229. 
 
 \arpeia, vid. SovAtla. 
 
 Law, not before religion, 23 ; said to 
 have come from the Jews, 27 ; one 
 of the two parts of religion, 62 ; what 
 is contained in God's law, 63 ; law 
 ■written in hearts of men, both Jews, 
 64, and gentiles, 65 ; why it needed 
 to be written, 67 ; how it grew 
 darker and darker, ib.; whether it 
 can be fulfilled by men, 68. 
 
 of Moses, preparation for it, 
 
 68 sq. 
 
 — Canon, imitates the structure of 
 the civil, 373. vid. Decretum, De- 
 cretal. 
 
 ■ Civil, vid. praeced. 
 
 Lawful, vid. Desire. 
 
 Lawgiver, what required in, 74. 
 
 Lawyers, vid. Advocate, Instituta. 
 
 Lazius ( Wolfgangus), qualifications of 
 heathen priests, 381 ; a Lent ob- 
 served by the heathen, 389. 
 
 Leew, quoted, 65, not. r. 
 
 Left hand, why papists turn to, in 
 sacrificing, 372. 
 
 Length of heathen prayers, 389. 
 
 Lent, practised as a policy among the 
 
 heathen, 389. 
 Leo, an egyptian priest, Alexander's 
 
 conference with, 40. 
 the Great, quoted, of the sab- 
 bath, 160; against security, 301, 4; 
 
 jewish customs retained in the 
 
 church, 350 ; bishop's authority of 
 
 ordaining, 362. 
 Leonicenus (Nicolaus), linen dress of 
 
 the priests of Isis, 383. 
 Levites, their office and degrees of 
 
 rank, 340—8. 
 Libanius, was against Christianity, 54 ; 
 
 afterwards converted, 56. 
 Liberius, pope, subscribed (o arianism, 
 
 61. 
 
 Lie, 266, 70 ; harmless lie, 279. 
 
 Life, of destroying, of beast, 217, or of 
 man, 218—25. 
 
 everlasting, the cross the sign of 
 
 among the ancient Egyptians, 53. 
 
 long, whether always given to 
 
 dutiful children, 210 ; why promised 
 to them, 211 ; why given to the 
 wicked, 212. 
 
 Lightness, faith not a sign of, 20. 
 
 Lights, in temples and churches, 272. 
 
 Lilius Gyraldus, vid. Gyraldus. 
 
 Limitation, one of the rules of interpre- 
 tation, 78 ; rules for it, 79. 
 
 Livy, established ceremonies might not 
 be spoken against, 370 ; of the power 
 of heathen priests, 380 ; appoint- 
 ment of Numa to be ' pontifex,' 382 ; 
 vestals after thirty years of age might 
 retire, ib. ; music in heathen temple 
 service, 385 ; perambulations, 386 ; 
 Camillus prayed with hands raised, 
 388, and gave tithes, 390. 
 
 Lots, drawing of, in case of Jonas, 
 shews providence not to be by 
 chance, 36. 
 
 Love to God, its origin, 84, and fruit, 
 ib. ; is above faith and hope, 108; 
 why we should love God, 109; how 
 much we should love Him, 110; 
 means, ib., signs, 111, and effects of 
 this love, 112 sq. 
 
 to our neighbour, 169, manner of 
 
 of it, 173, must flow from love to 
 God, 169, 74. 
 
 Lucas, a helper of the apostles, 358. 
 
 Lucian, was against Christianity, 54 ; 
 origin of his atheism, 25 ; his miser- 
 able death, 31 ; of heathen prayers 
 and sacrifices, 388 ; of worshipping 
 by laying the finger to the mouth, 
 372; of excluding the profane, 384; 
 mentions Arrian, 388. 
 
 Lucretia, killed herself, 218. 
 
 Lucretius, held there was an advantage 
 
GENERAL INDEX. 
 
 4.21 
 
 in believing the soul to be mortal, 
 25. 
 
 Ludovicus Fives, vid. Fives. 
 
 M. 
 
 Maccabees, whether in them the sceptre 
 
 departed from Judah, 44. 
 Machiavel, his bad doctrine, G3 ; his 
 
 miserable death, 31. 
 Macrobius, mentions ' camilli,' 380, not. 
 
 k ; heathen priests bareheaded in 
 
 service, 383. 
 Magistrate, why needful, 175, 98, his 
 
 office, 175, 99, and qualifications, ib.; 
 
 whether he may take away life, 221 
 
 —4. 
 
 Mahomet, vid. Alcoran. 
 
 Manetho, a witness to the truth of reli- 
 gion, 49. ,, 
 
 Manichees, would come to God by rea- 
 son, not by faith, 19 ; had images in 
 policy, 129 ; would not cut down a 
 tree or kill a beast, 217; held hea- 
 then ceremonies retained, a dis- 
 paragement to the church, 366. 
 
 Manner of doing what God commands, 
 63 sq. 
 
 Manstealing, 256. 
 
 Marcellinus, turned to Christianity by 
 
 the sibylline verses, 59. 
 Marianas Scotus, of hallowing temples 
 
 to be christian churches, 379. 
 Martial, mentions use of bells, 374. 
 Martin, St., oratory of, made out of the 
 
 temple of Apollo, 377. 
 Master, duty of, 188. 
 Matrimony, rules of, 244. 
 Matthew of Paris, gives history of St. 
 
 Alban's, 378, not. o. 
 Measures and weights must be true, 255. 
 Meat, excess in, an incentive to incon- 
 tinence, 235. 
 Melos, island of, destroyed for the 
 
 atheism of Diagoras, 31. 
 Men, origin of the worship of, 40. 
 Menander, says we should not covet, 66. 
 Merari and his family, their place and 
 
 rank, 340—2. 
 Merchandize, a form of exchange, 250. 
 Mercury, called on in playing at dice, 
 
 389 ; first-fruits offered to him by 
 
 travellers, 390 ; vid. Sun. 
 Mero/, works of, fitting for the sabbath, 
 
 163. 
 
 Metaphysics, vid. Trinity. 
 
 Mttellus, losing his sight was put out 
 
 of the priesthood, 382. 
 Miehal, her false statement in behalf of 
 
 David, 279. 
 Midivives in Egypt, whether guilty of 
 
 falsehood, 279, 80. 
 
 Mind, excellency of, 203 sqq. 
 Minister, christian, 192 sq. ; three evil 
 
 kinds of minister, 193 ; one good 
 
 kind, 194; his duties, 194—7. 
 
 ■ heathen, vid. Flamen. 
 
 Miracles, of heathen gods, 41 ; miracles 
 
 of our religion, 52 ; miracles wrought 
 
 by prayer, 99. 
 Mithridates, knew his soldiers' names, 
 
 37. 
 
 Mongcorgius (Nicolaus), wrote on the 
 
 Mosaic law, 368. 
 Monks, vid. Friars. 
 
 Months, heathen names of, lawfully 
 used in Christendom, 367. 
 
 Moses, did not bide the faults of his 
 own family, 51 ; teaches, first the 
 law, then the gospel, 62 ; intercedes 
 for the Israelites, 103 ; form of 
 government under, 339 sq. ; vid. 
 Law. 
 
 R. of Nisa, 43. 
 
 Murder, the word why made choice of 
 
 in the sixth commandment, 213; 
 
 proceeds out of the heart, 228. 
 Music in heathen temples, 385. 
 Mutius, quoted, of Charles the great, 
 
 370. 
 
 N. 
 
 Nails, God's word likened to, 11. 
 Name of God, 72 ; not to be taken in 
 
 vain, 143 sq. 
 Nasi nesiim, 341. 
 
 Nalalis Comes, first-fruits due to the 
 
 gods, 390. 
 Nature, the beginning of things not by 
 
 nature, 27 ; providence not by nature, 
 
 35. 
 
 Nebuchadnezzar, vid. Ruler. 
 Necessity, threefold, which we must 
 
 have a care to relieve, 261. 
 Nehemiah, form of government under, 
 
 346. 
 
 Nethinims, 343, 7, 8, 50. 
 
 New testament, form of government in, 
 may be like that in the old, 349. 
 
 Nicephorus, failure of oracles, 54; Con- 
 stantine's portable church, 378. 
 
 Nicolaus Lconicenus, vid. Leonicenus. 
 
 Mongcorgius, vid. Mongcorgius. 
 
 Nicostratus, quoted concerning adul- 
 tery, 65. 
 
 Niggardliness, is a kind of theft upon 
 
 one's self, 258. 
 Ninns, set up an image of his father, 
 
 41. 
 
 Notary, or registrar, may be a false 
 
 witness, 272. 
 Ntnna, rejected images from temples, 
 
 e e 2 
 
422 
 
 GENERAL INDEX. 
 
 375; was ordained to be 'pontifex' 
 with laying on of hands, 382. 
 
 Number of elect, vid. Elect. 
 
 Nuns, an institution known to the hea- 
 then, 371. 
 
 O. 
 
 Oath, when to be used, 146 ; how to be 
 used, ib. ; how it maketh for God's 
 glory, 147; is allowed and com- 
 manded of God, ib. ; and used by 
 the saints, ib. 
 
 Obedience, the fruit of love, 84 ; is 
 better than sacrifice, 112 j signs of 
 it, 113; a duty of inferiors, 178; 
 reasons for it, ib. 
 
 02cumenius, of election, 296 ; priests 
 called bishops, 360 ; bishops' autho- 
 rity of ordaining, 362. 
 
 Old age, makes men apprehensive of 
 another world, 30 ; honour due to it, 
 205. 
 
 testament, form of government in, 
 
 339 sqq. 
 
 One governor, respect to, an especial 
 remedy for schism, 356. 
 
 Onuphrius Panvinius, of the words ' ec- 
 clesia,' 374, and ' episcopus,' 379. 
 
 Oracle at Delphi, answer of concern- 
 ing Christ, 54; oracles of heathen 
 gods, 37, 41 ; fell at Christ's com- 
 ing, 54 ; christian oracles, 52. 
 
 Order of the world, shews it not to be 
 by chance, 27. 
 
 Ordination, vid. Flamen. 
 
 Orestes, why not admitted to sacred 
 rites, 384. 
 
 Origen, of the heathen gods, 40 ; says the 
 heathens knew the name of Abra- 
 ham, 48 ; mentions Alexander's 
 meeting with the high priest, 49, 
 not z ; is against images, 130. 
 
 Original of the scriptures to be looked 
 to, 59. 
 
 Orpheus, how long after Moses, 47 ; 
 
 says all wisdom was left with the 
 
 Chaldeans, 48. 
 'Opdorofji'ia, duty of a preacher, 196. 
 Osiris, gave occasion to image worship, 
 
 41. 
 
 Osorius, mentions the brachmans, 373. 
 Our lady, churches of, in Rome, 
 377. 
 
 Overal, of the justified falling into sin, 
 291. 
 
 Ovid, mentions consecration of temples, 
 379. 
 
 Owl's eyes, Aristotle said that he had, 
 16. 
 
 Ox-heads sacrificed to Diana, 378. 
 
 P. 
 
 Palm trees, the seventy, answer to the 
 seventy disciples, 351. 
 
 Pan, said to have died, 54. 
 
 Pandects, vid. Decrelum. 
 
 Pansa (Mutius), connection of heathen 
 ceremonies with ecclesiastical, 368. 
 
 Pantheon in Rome, given for a church, 
 377, 9 ; pantheon in England, 377. 
 
 Papists, their difference from us, 57 ; 
 their means of interpreting scrip- 
 ture, 59 ; their ceremonies borrowed 
 from the heathen, 370 sqq. 
 
 Parable of Jotham not a falsehood, 280. 
 
 Paradise, no idleness in, 253. 
 
 Passover, children to be taught the 
 meaning of, 4. 
 
 Pastime must not keep us from the 
 house of God, 10. 
 
 Patience, an effect of love, 113 ; means 
 to it, 114. 
 
 Patriarch, 339; the twelve patriarchs 
 answer to the twelve apostles, 351. 
 
 Patricius, his ' History of Councils,' 
 &c, quoted, 60, not. e. 
 
 Paul, St., his arguments against the 
 way of the heathen, 38 ; St. Paul's 
 church in London, conjectured to 
 have been a temple of Diana, 378. 
 
 Paulinas, 55. 
 
 Paulus Diaconus, pantheon turned into 
 a christian church, 377. 
 
 Pawns, origin of, 251. 
 
 Paynim ceremonies retained in Chris- 
 tianity, 365. 
 
 Peace, temple of Bacchus why called 
 temple of peace, 49. 
 
 Pedagogy of Clemens Alexandrinus 
 had a preface, 3. 
 
 People, heathen, their religious cere- 
 monies, 387. 
 
 Perambulations, vid. Flamen. 
 
 Pererius, on Genesis, of the heathen's 
 long prayers, 389. 
 
 Perfection, not given by the law, 71. 
 
 Perkins (Peter), his Comment on the 
 rules of the Common Law, quoted, 
 373, 380. 
 
 Permutation, different forms of, 250. 
 
 Perpetuity, is not in the heathen ways 
 of happiness, 17 ; is in coming to 
 God, 18. 
 
 Persecutors of christians, miserable end 
 of, 56. 
 
 Perseverance, enjoined in the first com- 
 mandment, 121 ; means to and signs 
 of it, 122; the righteous not certain 
 of their own perseverance, 292, 305. 
 
 Persia?is, vid. Images. 
 
 Peter, St., charged by Christ to feed His 
 lambs, 5 ; his enquiry concerning 
 John, 269. 
 
GENERAL INDEX. 
 
 423 
 
 Pelrus Blesensis, vid. Blesensis. 
 
 Galatinus, vid. Galatinus. 
 
 Pharaoh, made a scoff' of the Jews' 
 
 children going with them, 3. 
 Pharisees, new, 369. 
 Pherecydes, his impiety and miserable 
 
 end, 31. 
 <^i\mir'i^iv, 52. 
 
 Philostratus, his life of Apollonius re- 
 ferred to, 56, not. r ; white garments 
 used in divine service, 383. 
 
 Phlegon Trallianus, vid. Trallian. 
 
 Phocylides, would have children taught, 
 4 ; his verses translated from Moses, 
 48. 
 
 Phylarch of the Israelites, 339. 
 
 Physicians, aphorisms of, answer to epi- 
 tomes of divines, 7. 
 
 Pictures, wanton, incentives to lust, 
 242. 
 
 Piety, 63, vid. Justice. 
 
 Plaintiff or accuser, may be a false 
 witness, 272. 
 
 Plants, their nature, evidence of a par- 
 ticular providence, 35. 
 
 Plato, confesseth that man's union with 
 God is his true felicity, 18 ; old age 
 makes men have religious fears, 30 ; 
 means differently by 'god' and 
 'gods,' 39; refers all wisdom to the 
 ' barbarian,' 48 ; said to have had 
 his wisdom from the Egyptians, ib. ; 
 his remarks on concupiscence, 231 ; 
 copied much from Moses, 368 ; 
 mentions a purgatory, 371, and ex- 
 communication, 386. 
 
 Platonist, placed happiness in contem- 
 plation, 14. 
 
 Plautus, jEsculapius worshipped bare- 
 headed, 383. 
 
 Pleasure, the epicure's happiness, 14, 
 but not the true, 15. 
 
 Plerophoria, of faith, 292, and hope, 299. 
 
 Pliny, wrote to prove things had a be- 
 ginning, 27 ; his wonder at works of 
 nature, 28 ; speaks of the star at 
 Christ's birth, 53 ; earth cannot 
 move of itself, 54 ; of kissing hands 
 in worship, 372; of payment of first- 
 fruits, 390. 
 
 Plotinus, argues for a providence from 
 the roots of plants, 35; was against 
 Christianity, 54 ; could raise up 
 images of heathen gods, but not of 
 Christ, 56. 
 
 Plutarch, drew out a course of teaching 
 for children, 4; confesseth that 
 man's union with God is his true 
 felicity, 18; says how Osiris gave 
 occasion to idolatry, 41 ; shews date 
 of Orpheus, 47 ; failure of oracles, 
 54; his simile to shew that we 
 should do the whole of our duty, 67 ; 
 
 female societies, as of nuns, among 
 the heathen, 371 ; speaks of'camilli,' 
 380 ; heathen priests, their power, 
 ib., and privileges, 383 ; they gave 
 notice of holy days to the people, 
 381 ; Saturn's priests uncovered, 
 384 ; heathens' joint order and de- 
 cency of prayer, 388 ; sacrifices and 
 holy days for health of Pompey, ib. ; 
 tithes paid to Hercules, 390. 
 Politician, places happiness in honour, 
 14. 
 
 Polydore Vergil, priests had the head 
 covered in sacrifice, 384. 
 
 Polygamy, whether ever lawful, 243. 
 
 Polytheism, one of the four errors of 
 Satan, 22. 
 
 Pontifex, a word known to the heathen, 
 379, and borrowed from them by 
 christians, 380 ; power of pontifex, 
 ib. ; duties, 381, 2, and qualifica- 
 tions, 382; Numa appointed pon- 
 tifex, ib. ; ' Pontifex maximus' might 
 not behold a dead body, 386 ; vid. 
 Pope. 
 
 Poor, how to be regarded by us, 261 ; 
 giving to them is as the sowing of 
 seed, 262, and theft from them worse 
 than from others, 256. 
 
 Pope, one of the papists' means of in- 
 terpreting scripture, 57, 61 ; not all 
 christian ceremonies invented by the 
 pope, 369 ; privileges of ' pontifex 
 maximus' transferred to the pope, 
 383. 
 
 Popish ceremonies borrowed from the 
 heathen, 370—3. 
 
 Porphyry, said that faith shewed credu- 
 lity, 20; cause of his atheism, 25; 
 says that the heathen declared the 
 form and fashion of their gods, 39 ; 
 quotes Sanctonicanus concerning 
 Ninus, 41 ; was against Christianity, 
 54 ; said it was a pity St. Paul 
 should be a christian, 56 ; first- 
 fruits dedicated to the gods, 390. 
 
 Porters appointed by David, 345. 
 
 Postellus, speaks of an altar set up ' to 
 the first-born of God,' 53. 
 
 Postures in divine worship, 133 — 6, 
 388. 
 
 Power, right use of, 181. 
 
 Prayer, the fruit of hope, 97 ; maketh 
 for God's glory, 98 ; woiketh mira- 
 cles in the elements, 99 ; encourage- 
 ment to it, ib. ; what is contained in 
 it, 100 ; why it may fail, 105 ; means 
 to it, 106; one of the parts of divine 
 worship, 134; of behaviour in it, 
 135 ; is one of the ways of sanctify- 
 ing the sabbath, 161 ; one of the 
 means for interpreting scripture, 58; 
 how practised by the heathen, 388, 9. 
 
424 
 
 GENERAL INDEX. 
 
 Preaching, differs from catechising, 6 ; 
 is of the eternal substance of divine 
 service, 125 ; how we should behave 
 at it, 136. 
 
 Precation, what it is, 101 ; degrees of 
 it, ib. ; why not always granted, 
 102. 
 
 Predestination, what its efficient cause, 
 290; is not the cause of sin, 291; 
 how regarded by bishop Andrewes, 
 294 ; how related to election, 295, 
 and to love, 297, and to foreknow- 
 ledge, 298 ; the faithful never certain 
 of their own predestination, 305. 
 
 Preface to the catechism, 3. 
 
 Preparation for hearing the word, 10 ; 
 for receiving Moses' law, 68 sij. 
 
 Presumption, should be avoided, 95. 
 
 Prevaricate, meaning of, 272. 
 
 Pride, what it consists in, 91 ; means 
 to it, 92. 
 
 Priests, under the law, 344 ; under the 
 gospel, 355 ; apostles called priests, 
 359 ; priests how called, ib. ; heathen 
 priests, vid. Flamen. 
 
 Princes of the tribes, answer to the 
 twelve apostles, 351. 
 
 Privileges of the clergy, and of heathen 
 ministers, 382. 
 
 Prodigality, is against the eighth com- 
 mandment, 259. 
 
 Prqfaneness, is against the first com- 
 mandment, 82. 
 
 Progress of Christianity an evidence of 
 its truth, 54. 
 
 Prophecy, proves the being of a God, 
 28 ; and that Christ is Messias, 
 43, 4 ; our prophecies come to pass, 
 the heathen do not, 52. 
 
 Prophet, a name of Christ, 351. 
 
 Prophets, confirm one another, 50. 
 
 Propriety, origin of, 248 ; what it in- 
 cludes, 249. 
 
 Upoo-Kvvtiv distinguished from Karpev- 
 eiv, 131. 
 
 Prosper, sin and damnation do not flow 
 from predestination, 291 ; all men 
 receive a general help from God, 
 293 ; the faithful never sure of their 
 predestination and perseverance, 
 305. 
 
 Prosperity, why given to the wicked, 
 210. 
 
 Prostitution, 233, 47. 
 
 Providence, opinions concerning, 32 ; 
 objections against considered, ib. ; 
 answered, 33 sq. ; there is a general 
 and particular providence, 34 ; it is 
 not by nature, 35, or by chance, 36 ; 
 it reachetli to every one, 37. 
 
 Punishment, joined to the second com- 
 mandment, 140; three kinds of it, 
 J 42. vid. Reward. 
 
 Purgatory, a doctrine of the heathen > 
 371. 
 
 Puritans, their rules, 369. 
 
 Pyrrho, makes the distinction of good 
 and evil originate with man, 30. 
 
 Pythagoras, his Golden Verses for in- 
 struction of the young, 4 ; confess- 
 eth man's union with God to be his 
 true felicity, 18; that there is an 
 infinite power, 38 ; his doctrine of 
 the monad, 39 ; alleged to have had 
 conference on mount Carmel, 48 ; 
 creation the evidence of a God, 66. 
 
 Pythagoreans, borrowed much from 
 Jews' laws, 368. 
 
 Q. 
 
 Qucerist<e, 19. 
 
 Questionful, all religions but ours are 
 so, 50. 
 
 R. 
 
 Rabanus Maurus, held that the same 
 form of government should serve for 
 Old and New testament, 350. 
 
 Rahab, whether guilty of falsehood, 
 280. 
 
 Rank, disparity of, between the sons of 
 
 Levi, &c, 340 sqq. 
 Rase aboth, 339, 43. 
 Ravens, shew a providence, 35. 
 Reason, we cannot come to God by, 
 
 19. 
 
 Rebuke, a duty under the ninth com- 
 mandment, 276. 
 
 Receiver of a benefit, duties of, 208. 
 
 Registrar, vid. Notary. 
 
 Relicts, papists' worship of, is mere 
 gentilism, 373. 
 
 Religion, what it is, 118; chief errors 
 in, ib. ; means to, 119; signs of, ib. ; 
 was before laws, 23. 
 
 christian, vid. Christian re- 
 ligion. 
 
 Reprobation, asserted in the Lambeth 
 articles, 290 ; in what sense ad- 
 mitted by Bp. Andrewes, 295. 
 
 Reprove, duty of the minister to, 197. 
 
 Resign, lawful for ministers to, 382. 
 
 Rest, attained only in God, 18 ; rest of 
 sabbath, 157 sq. 
 
 Restitution, when allowed, and when 
 required, 257. 
 
 Retailing, form of permutation, 250. 
 
 Revel, the sabbath not made for, 160. 
 
 Reward and punishment, contained in 
 God's law, 53, 4; known to the 
 gentiles, 67 ; promised under the 
 second commandment, 142. 
 
GENERAL INDEX. 
 
 425 
 
 Rewarder, whether God be a, 32. 
 Rhegino, mentions the turning the 
 
 pantheon into a christian church, 
 
 379. 
 
 Rhcnanus, tapers in churches at noon- 
 day, a heathen custom, 372 ; ' dio- 
 cese' a heathen word, 380. 
 
 Rhodigin (Cselius), says there was an 
 altar in Egypt ' virgin] paritura? ; ' 
 54 ; kissing of hands in worship, 
 372. 
 
 Riches, how given to us, 260. 
 Right and propriety, origin of, 248. 
 Riot, not a fit employment for the 
 
 sabbath, 160. 
 Rise, we should rise up in the presence 
 
 of a superior, J 77. 
 Roman gods, vid. Gods. 
 Romanists pervert the order of God's 
 
 law, 62. 
 
 Romans had their religion from Greece, 
 48. 
 
 Ruffinus, of Constantine putting up 
 crosses, 373. 
 
 Rulers, why appointed, 175; how they 
 may govern rightly, 209 ; whether 
 to be obeyed if wicked, 183; ex- 
 amples of Nebuchadnezzar and 
 Darius, ib. 
 
 S. 
 
 Sabbath, meaning of, 153; not a cere- 
 mony, 154; why appointed to be 
 kept, 156; how to be kept, 157 — 
 64; means to sanctify it, 167; 
 sabbath of fast, vid. Fast. 
 
 Sacraments, part of the eternal sub- 
 stance of divine worship, 126; rules 
 of behaviour in, 136; a way of 
 sanctifying the sabbath, 163. 
 
 Sacred admonitions of Solon, written 
 for instruction of the young, 4. 
 
 Sacrifice, rules for, 384, 5. 
 
 Sacrilege, 255. 
 
 Salem and Byxance, referred to, 370, 
 
 385, 389. 
 Salt ation, vid. Certainty. 
 Samuel, his intercession for the people, 
 
 103; whether guilty of falsehood, 
 
 280. 
 
 Sanballat broke the ninth command- 
 ment, 275. 
 
 Sanctonicanus, quoted by Porphyry for 
 story of Ninus, 41. 
 
 Saracens alone did not embrace Chris- 
 tianity, 365 ; have no bells in their 
 steeples, 375. 
 
 Satan, is a liar, 270 ; four errors of, 
 22 ; his pride, 91 ; his temptation of 
 Eve, 63, 91, 284—6; his sabbath, 
 
 160 ; was worshipped by Julian, 23 ; 
 imitateth christian baptism, 391. 
 Satisfaction, not in the heathen ways of 
 happiness, 17, but only in coming to 
 God, 18; a kind of punishment, 
 142. 
 
 Saul, his jealousy of David, 203. 
 Sceptre, in Judah till what time, 44. 
 Schism, bishops a remedy for, 355. 
 Schoolmaster, the law is our, 71. 
 Schools, christian, put down by Julian, 
 9. 
 
 Scope must be looked to, in interpret- 
 ing scripture, 59. 
 Scribes, said to have entered Christ's 
 
 name among the priests, 45. 
 Scripture, whether it is God's word, 
 
 37 sq. ; rules for interpreting, 57 
 
 sqq. ; must be searched, 7. 
 Sculls, vid. Golgotha. 
 Sea, said by Aristotle to be higher than 
 
 the earth, 34. 
 Secundanus, turned to Christianity by 
 
 the sibylline verses, 53. 
 Secundus, a helper of the apostles, 358. 
 Security in religion condemned, 301 
 
 —5. 
 
 See, apostolic, 357. 
 
 Seed, almsgiving compared to the sow- 
 ing of, 262. 
 
 Self-love, causes flattery, 277. 
 
 Selling, a form of permutation, 250. 
 
 Seneca, L. Annaeus, says none are really 
 atheists, 29 ; would not have killed 
 another, yet killed himself, 218; 
 shews that the gentiles had lights in 
 their temples, 372; heathen priests 
 must not be present at sentence of 
 death, 386. 
 
 M. Annaus, quoted, 382, not. t. 
 
 Sennacherib, story of, given by Herodo- 
 tus, 49 ; inscription on his tomb, 
 31. 
 
 Sense of scripture, how to be ascer- 
 tained, 57 sq. 
 
 Sensuality, a cause of atheism, 25. 
 
 Sermons of the heathen, 385. 
 
 Servant, duties of, 188. 
 
 Service, divine, vid. Divine service. 
 
 Seventy, court of the, 339 ; seventy dis- 
 ciples, and to what they answer, 
 351, 2. 
 
 weeks, prophecy of, an evidence 
 
 against the Jews, 44. 
 Severus, his use of the rule, ' fac quod 
 
 vis pati,' 66. 
 Shelicha, Syrian name of the apostles, 
 
 352. 
 
 Shepherd, good, good minister compared 
 to, 1 93 ; the magistrate is a shep- 
 herd, 199. 
 
 Shikh, to come when the sceptre was 
 departed from Judah, 44. 
 
4.26 
 
 GENERAL INDEX. 
 
 Shimei, his scoffing, 275. 
 
 Sibylline verses, supposed history of, 
 8 ; confess that man's union with 
 God is his true felicity, 18 ; contain 
 the circumstances of the birth of 
 Christ, 53. 
 
 Sickness, has brought men to confess 
 God, 30. 
 
 Sigebert, of the pantheon turned into a 
 
 church, 379. 
 Silence, a mark of respect to superiors, 
 
 177. 
 
 Silvanus, a helper of the apostles, 358. 
 Simeon, R., 43. 
 
 Simonides, said he could not attain the 
 
 knowledge of God by meditation, 16. 
 Simony, forbidden, 3S2. 
 Simplicius, confesseth man's union with 
 
 God to be his true felicity, 18. 
 Sincerity, what it is, 120; means to, 
 
 121, and signs of it, ib. 
 Singers, courses of, appointed bv David, 
 
 345. 
 
 Sitting in hearing the word, is lawful, 
 136. 
 
 Si.rtus, pope, turned temple of Bacchus 
 into a church, 377. 
 
 Skill, of the first witnesses of the gos- 
 pel, 52. 
 
 Sleep, not lawful at divine service. 137; 
 
 too much sleep a feeder of lust, 239. 
 Sluggishness, must not keep us from 
 
 the house of God, 10. 
 Smith, Sir Thomas, says the Britons, 
 
 receiving Christianity, kept much of 
 
 their old ceremonies, 366. 
 Sobriety, one of the three great virtues, 
 
 63. 
 
 Socrates, said that he knew only this, 
 
 that he knew nothing, 16. 
 the historian, quoted in notes, 
 
 pp. 9, 55, 56, 375. 
 Sodom, one of the sins of, idleness, 239. 
 Sodomites, defended sin, 247 ; could yet 
 
 recompense good for good, 30. 
 Solomon, found the vanity of all things 
 
 save coming to God, 18. 
 Solon, his Sacred admonitions for the 
 
 instruction of children, 4; his law, 
 
 ' Thou shalt not steal,' 65 ; his laws 
 
 carried the mark of the author's 
 
 mildness, 71. 
 Son, duties of, 186. 
 
 Sopater, & helper of the apostles, 358. 
 
 Sophocles, saith God is one, 39 ; mur- 
 derers of Laius excommunicated, 
 386. 
 
 Sosthenes, a helper of the apostles, 358. 
 Soul, proves a God, 28 ; hath two parts, 
 
 83 ; murder of, 227. 
 South, some prayed towards, 387. 
 Sozomen, refers to Constantine setting 
 
 up ' fuxcam loco crucis,' 371, and 
 
 substituting the cross for the ' laba- 
 rum,' 373 ; history of the word ' pon- 
 tifex,' 380 ; heathens tried to make 
 christians renounce their religion, 
 384, and imitated Christianity, 391. 
 Spartan theft, 50. 
 
 Spiritual nature of man, argument 
 from, 26 ; worship of God must be 
 rpiritual, 51. 
 
 Stage plays, may lead to wantonness, 
 242. 
 
 Stand, a mark of respect to superiors 
 to stand, 177. 
 
 Stapleton, of the means of interpreting 
 scripture, 5S, not. x. 59, 61. 
 
 Stephanas, a helper of the apostles, 358. 
 
 Stephanus, records Xicostratus's saying 
 against adultery, 65. 
 
 St. Germain, author of Salem and By- 
 zance, q. v. 
 
 Stoic, held virtue to be happiness, 14. 
 
 Stomach, a cause of atheism, 25. 
 
 Strabo, date of Orpheus, 47 ; Pytha- 
 goras had conference in Carmel, 48 j 
 Persians had no altars or images, 
 375 ; christian priests subject to the 
 civil power, 389. 
 
 (Walafrid), of the form of 
 
 churches, 375, not. n. 
 
 Strype, his life of Whitgift, quoted for 
 Barret's case, 301, not. r. 
 
 Substance, eternal, of the worship of 
 God, 125. 
 
 Suetonius, Augustus hung bells in 
 Jupiter's temple, 374 ; his saying 
 concerning Xero, 385 ; wonders at 
 Tiberius offering sacrifice without 
 music, ib. ; Romans went to the 
 temple before deliberating of great 
 matters, 389. 
 
 Suicide unlawful, whether direct, 218, 
 or indirect, 226. 
 
 Suidas, referred to, for Diagoras, 25, 
 not a; Lucian. 31, not. k; ' episco- 
 pus,' 360 ; \afiiras, 372 ; fpp.a~ov, 
 390; records that Christ's name was 
 entered among the priests, 45. 
 
 Sum of the law, 72. 
 
 Summary of doctrine, whether there 
 
 may be. 6. 
 Sun and Mercury, ancient temples at 
 
 St. Alban's dedicated to, 378. 
 Superiors, duties of, 176, 9 sqq. ; 
 
 whether to be honoured if wicked, 
 
 182. 
 
 Surplice, disused by the puritans, 369 ; 
 
 used by heathen priests, 383. 
 Swearing, vid. Oath. 
 Sword, false witness compared to, 270. 
 Syrus, vid. Ephraim S^rus. 
 
GENERAL INDEX. 
 
 4.27 
 
 T. 
 
 Table, second, 109 sq. 
 Tables, twelve, false witness forbidden 
 in, 65. 
 
 Tacitus, says who are the best witnesses, 
 53 ; Germans had no images of their 
 gods, 375 ; mentions the druids, 379. 
 Take, meaning of, 145. e 
 Talking at divine service forbidden, 
 188. 
 
 Talmud quoted, for the houses of cate- 
 chists, 9 ; time of Christ's coming, 
 44. 
 
 Teacher, his qualifications, 190, and 
 duties, ib. 
 
 Temperance, rules of, 237, 8. 
 
 Temple, Jews could not rebuild at 
 Julian's command, 46 ; second tem- 
 ple, prophecy of the glory of it, 44, 
 and destruction of it, 45, 6, are argu- 
 ments against the Jews. 
 
 Temples, heathen, structure of, 375, 87 ; 
 some were destroyed, some turned 
 into christian churches, 375 — 9 ; 
 heathens resorted to the temples 
 before consulting of important 
 matters, 389. 
 
 Terlullian, shews bad character of hea- 
 then gods, 40 ; says the first things 
 are true, 47 ; mentions Pilate's letter 
 to Tiberius, 54; his appeal to Sca- 
 pula persecuting the christians, 56 ; 
 against absurd prayers, 106 ; against 
 images, 130 j bishops successors of 
 apostles, 353 ; office of deacon, 354 ; 
 some apostles had fixed residence, 
 357, which were called thereupon 
 apostolic sees, ib. ; bishop's autho- 
 rity of appointing fasts, 362 ; hea- 
 thens looked eastward in worship, 
 387 ; speaks of tithes due to Her- 
 cules, 391 ; of the devils imitating 
 christian baptism, ib. 
 
 Testament, vid. Old testament and New 
 testament. 
 
 Thaborites of Prague, their strange 
 notions, 369. 
 
 Thanksgiving, a form of prayer, 1 00 ; 
 standeth in four things, 103 ; excel- 
 lency of, 104 ; signs of, 107 ; way 
 of sanctifying the sabbath, 163 ; 
 practised by the heathen, 388. 
 
 Theft, defined, 248 ; comes from the 
 heart, 263. 
 
 Theocritus, speech of the covetous man, 
 17. 
 
 Theodoret, speaks of Julian suppressing 
 christian schools, 9, not. n, and of 
 his death, 31 ; priests called bishops, 
 360, and bishops called priests, ib. ; 
 bishop's authority of ordaining, 362 ; 
 Plato copied much from Moses, 368 ; 
 
 heathen temples turned into churches, 
 377, and heathen holy days into 
 christian feasts, 381 ; gentiles tried 
 to make christians renounce their 
 religion, 384. 
 
 Theodosian code, quoted for Theodo- 
 sius's order to pluck down heathen 
 temples, 375. 
 
 Theophilus, was catechised, 9. 
 
 @(bs and Oeol distinguished by Plato, 
 39. 
 
 Theudas, a jewish impostor, 45. 
 
 Thief, one kind of evil minister com- 
 pared to, 193. 
 
 Thucydidcs, quoted concerning Melos, 
 31 ; holy days needful, 381. 
 
 Thunder, convinced Claudius that he 
 was not a God, 22. 
 
 Tibullus, quoted for the consecrating 
 of temples, 379. 
 
 Timothy, was catechised, 9 ; a helper 
 of the apostles, 358, and receiver of 
 the apostolic commission, ib. 
 
 Tir.thathus of the Jews, 339. 
 
 Tithes paid by heathens, 390, 1. 
 
 Title, vid. Flamen. 
 
 Titus, a helper of the apostles, 358, and 
 receiver of the apostolic commission, 
 358. 
 
 Tongue, how accounted of by David, 
 105. 
 
 Torches, vid. Funeral. 
 
 Torments, ancient christians put to, 55. 
 
 Tradition, the only way of teaching 
 
 anciently, 8. 
 Trallian, his chronicle quoted, 54. 
 Trees, might not be planted near the 
 
 altar, 367 ; expounded, ib. 
 Triangle, evidence of a maker, 27. 
 Trinity, creation and incarnation, the 
 
 true metaphysics, 51 ; found in our 
 
 religion only, ib. 
 Trismegistus, vid. Hermes. 
 Trophimus, a helper of the apostles, 
 
 358. 
 
 Trouble, brings men to confess a God, 
 30. 
 
 Truth, principles of in the soul, evi- 
 dence of a G od, 29. 
 Tally, vid. Cicero. 
 Turk, his religion false, 42. 
 Tychicus, a helper of the apostles, 358. 
 Tyrant, vid. King. 
 
 V. 
 
 Vain, to take in vain explained, 145. 
 
 Valerius Maximus quoted, of Mithri- 
 dates, 37; heathen priests wore while 
 garments at sacrifice, 383, and had 
 music in their temples, 385 ; Scipio's 
 advice concerning prayer, 389. 
 
428 
 
 GENERAL INDEX. 
 
 Varro, quoted for ' camllli,' 380 ; ety- 
 mology of ' flanien,' 384. 
 
 Venus, image of, found in the place 
 where Christ was crucified, 371. 
 
 Verstegan, yew-trees in our church- 
 yards planted by the heathen, 379. 
 
 Verulam, vid. St. Alban's. 
 
 Vespasian, his treatment of the Jews, 
 45. 
 
 Vestals, if they wanted wit or beauty 
 were rejected, 382 ; after thirty 
 years of age might resign, ib. 
 
 Victory, ancient Britons worshipped in 
 temple of, 378. 
 
 Virgil, speaks of a purgatory, 371 ; 
 torches at funerals, 372 ; priests wore 
 linen garments, 383; exclusion of 
 the profane, 384 ; hands held up in 
 prayer, 388 ; priests subject to the 
 civil power, 389. 
 
 Virgin, temple of Bacchus to stand till 
 a virgin bare a child, 49 ; altar in 
 Egypt ' to the virgin that shall bear 
 a child,' 53. 
 
 Virtue, held by the stoics to be happi- 
 ness, 14, but wrongly, 16. 
 
 Vitruvius, would have temples face the 
 west, 387. 
 
 Vives (Ludovicus), affinity between 
 heathen and popish worship, 370 ; 
 practice of excluding the profane 
 taken from the heathen, 384. 
 
 Vlpian, was against Christianity, 54. 
 
 Uncircumcision, meaning of, 283. 
 
 Unity to be observed in divine worship, 
 137. 
 
 Unknown God, Athenians bidden to 
 sacrifice to, 49 ; altar to, how made 
 use of by St. Paul, 367. 
 
 Unlawful desire, 252, and dealings, 
 254.* 
 
 Unprofitable servant, how dealt with, 
 254. 
 
 Unthankfulness forbidden in the fifth 
 
 commandment, 208. 
 Volateran, says there was an altar in 
 
 Egypt ' virgini paritura?,' 53 ; pope 
 
 Felix's canon about consecration of 
 
 churches, 379. 
 Vow, how differing from an oath, 151 ; 
 
 must be duly kept, 281. 
 Urbanus, a helper of the apostles, 358. 
 Urspergensis, vid. Conrad. 
 Using, rules for, 258 — 60. 
 
 W. 
 
 War, whether lawful, 223. 
 
 Watering of evil desire, 231, 40, 69. 
 
 Wealth, the worldling's happiness, 14 ; 
 but not the true, ib. 
 
 Weather, seasonable, the heathens 
 prayed for, 389. 
 
 Weights, vid. Measures. 
 
 West, Jews prayed towards, 387. 
 
 Westminster abbey, anciently a temple 
 of Apollo, 378. 
 
 Whitaker, professor of divinity at Cam- 
 bridge, framer of the Lambeth arti- 
 cles, 289. 
 
 Whitgift, his connexion with the Lam- 
 beth articles, 289 ; vid. Strype. 
 
 Wicked, vid. Prosperity. 
 
 rulers, vid. Rulers. 
 
 superiors, vid. Superiors. 
 
 Wife, duties of, 185. 
 
 Wild beasts, their habits shew a provi- 
 dence, 35. 
 
 Wine, not prohibited, 239. 
 
 Witness, kinds of, 265 ; what is re- 
 quired in a witness, 52 ; when he 
 breaks the ninth commandment, 
 274 ; false witness, 264 — 81. 
 
 Wolf, one kind of evil minister so 
 called, 193. 
 
 Wolfgangus Lazius, vid. Lazius. 
 
 J ford, use of, one way of sanctifying 
 the sabbath, 161. 
 
 World, its means of leading us to sin, 
 286 ; frame of world refutes the 
 atheists, 26. 
 
 Worldling, his happiness wealth, 14. 
 
 Worship of God, rules for, 123 sq. ; 
 behaviour in, 132 sq. 
 
 X. 
 
 Xiphilin, says that the Britons wor- 
 shipped in the temple of victory, 377. 
 
 Y. 
 
 Yew-trees in churchyards, planted by 
 
 the heathens, 379. 
 Young, instruction of the, 3 — 6. 
 
 Zeno, was against polytheism, 39, but 
 against temples, 374. 
 
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ERRATA. 
 
 241. line 13. for v. read 5. 
 282. line 19. for 53. read 23. 
 358. line 14. for 24. read 23. 
 
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