is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it thē not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religiō 3. Whether the sacraments among which was also the Sabboth ought to be cōmon vnto Infidels with the Church Vnto these questiōs we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as cōcerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the
manie Sacramentes there are of the new Testament 707 Certain conclusions of the sacraments in generall 708 The confirmation of such of the former conclusions as most require it 711 Of Baptisme VVhat Baptisme is 717 VVhat are the ends of Baptisme 719 VVhat is the sense meaning of the wordes of the institution of Baptisme 722 vvhat are the formes and manners of speaking of Baptisme 724 VVho are to bee baptized 725 Certaine obiections against the Baptisme of Infants refuted 727 VVhat is the right and lawfull vse of Baptisme 730 In place whereof Baptisme succeeded 730 How Baptisme agreeth with circumcision wherein it differeth from it 731 Certaine conclusions of Baptisme 732 Of Circumcision VVhat circumcision is 735 vvhat are the ends of circumcisioÌ„ 736 vvhy circumcision is abolished 736 vvhy Christ was circumcised 737 Of the Lords Supper vvhat the supper of the Lord is 737 vvhat are the endes of the Lords supper 739 vvhat the supper differeth from Baptisme 741 vvhat is the sense or meaning of the institution of the Lordes supper 743 Against the Transubstantiation of the Papists 755 A refutation of obiections framed to confirme consubstantiation 757 vvhat is the difference betweene the Lords Supper and the Popish Masse 761 vvhat is the right and lawfull vse of the supper 766 vvhat the wicked receiue in the Lords supper 767 Who ought to approch to the Lordes Supper 768 Who ought to be admitted to the lords Supper 769 Certain conclusions of the Supper 771 The first appendix or addition vnto the former treatise of the Supper containing certaine principal arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper the Sacramentaries as they call them together with a refutation of them 777 Certain arguments of the Consubstantiaries whereby they goe about to ouerthrowe the doctrine of the Lords Supper together with the refutation of them 777 The shiftes of the Consubstantiaries whereby they go about to elude and shift off certain of our obiections not al for mo are obiected against them 783 Certaine reasons whereby it is proued that the bodie of Christ is not present either In or Vnder or At the bread of the Lords Supper neither is corporallie eaten Vnder With In or At the Bread 786 The second appendix or addition containing arguments whereby the opinion of the Vbiquitaries is refelled the truth of sounde doctrine confirmed 786 The generall points wherein the Churches which professe the gospel agree or disagree in the controuersie concerning the Lordes Supper 790. 791 Of the power of the keies of the kingdome of Heauen and of Excommunication What the power is of the keies giuen vnto the Church 792 Vnto whom the power of the keies is committed 793 Why the power of the keies is necessarie 794 How the power of the keies differeth from ciuil power 797 What order ought to bee obserued in exercising the power of the keies 798 Certaine arguments assoiled whereby some haue endeuored to abolish excommunication 804 THE THIRD PART OF MANS THANKFVLNES Of Conuersion VVHAT conuersion is 825 In what the conuersion of the godly differeth from the repentaunce of the wicked 826 What are the parts of conuersion 827 What are the causes of conuersion 829 What are the effects of conuersion 830 Of good-workes What good workes are 831 How good workes may bee done 833 vvhether the workes of the Saints bee perfectly good 834 How our workes though not perfectly good please God 834 vvhy we are to doe good works vvhether good woorkes merite anie thing before God 839 Of the Lawe of God or Of the Decalog vvhat the Law is in generall 852 vvhat the vse of the lawe is 849 In what the lawe differeth from the Gospell 859 How farre the law is abrogated 859 How the Decalogue is diuided 867 vvhat is the substance and meaning of the Decalogue and of euerie commandement thereof 870 Certain conclusions of the Decalogue 873 The first commaundement 876 The second commandement 886 Of Jmages How farre Images may be allowed to be made 894 vvhy Images are to bee abolished in the churches of christians 894 How they are to be abolished 896 Certaine obiections of the Papistes in defence of Images 896 Of Superstiton 900. 901. 902 Of Traditions 902 903 c. The third commaundement 910 Of an oath or swearing vvhat an oath is 914 By whom we must sweare 915 Of what thinges we are to sweare 916 vvhether all oathes are to be kept 917 vvhether a christian may take a right and lawful oath 920 The obiections of the Papistes praying vnto Saints departed 930 The fourth commaundement 941 Of the Sabboth How manifold the Sabboth is 945 The causes for which the Sabboth day was instituted 947 How the Sabboth is sanctified or kept holy how broken or profaned 948. 953 How the Sabboth belongeth vnto vs. 954 Obiections against the abrogating of the ceremonial Sabboth 955 Of Ceremonies vvhat ceremonies are 958 How the ceremonial lawes differ from the Morall 958 How many sortes of ceremonies there are 958 vvhether the church may ordaine ceremonies 959 Of the Ministerie vvhat the ministerie is 959 vvhat are the degrees of Ministers 959 For what end and purpose the ministerie was instituted 960 Vnto whome the ministery is to bee committed 961 vvhat are the duties and functions of ministers 961 The fift commaundement 962 The sixt commaundement 973 The seuenth commandement 981 Of Marriage vvhat mariage is 984 vvhat are the cause of mariage 985 vvhether mariage bee a thing indifferent 986 vvhat are the 〈◊〉 of married persons 986 The Eight commandement 987 The Ninth commaundement 993 The Tenth commaundement 998 How the Law is possible 100â— what is the vse of the lawe 1002 Of Praier vvhat praier is and howe many sortes of praier there are 1003 vvhy praier is necessarie 1004 vvhat is required to true praier 1005 vvhat is the forme of praier by Christ prescribed 1009 The proeme of the Lords praier 1010 The first petition 1014 The second petition 1017 vvhat how manifold the kingdome of God is 1017. 1019 vvho is King and who subiects in Gods kingdome 102â— The Lawes benefites and blessings 〈◊〉 this kingdome 1021 In what place it to administred 1022 The time of durauâ—ce of this kingdom 10â—â— How this kingdome coÌ„meth why 〈◊〉 are to desire the comming thereof 10â—â— The third petition 〈◊〉 vvhat we â—eâ—â—e 〈◊〉 vvherefore we desire that God 〈◊〉 done and of whom it is done in 〈◊〉 The fourth petition 1027 why we are 〈…〉 corporal blessings 1028 How they are to be desired 1029 vvhy Christ comprised them vnder the name of Bread 1030 vvherefore christ calleth it Our Bread also Daily Bread and addeth This Daie 1031 vvhether it bee lawful to desire riches 10â—2 vvhether it bee lawefull to put vp anie thing for hereafter 1033 The fift petition 1034 vvhat christ calleth Debtes and what Remission of sinnes 1035 vvhy we are to desire remission of sins and how they are remitted vnto vs 1036 The sixt petition what Temptation is 〈◊〉 1039 â—hat is To lead into Temptation 1041 vvhat is To deliuer vs from euil 1042 â—hy thy this petition is necessary 1042 The conclusion of the Lordes praier 1046 Amen 1047 FINIS
of Christ applied vnto vs by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceede and which they as effectes thereof doe shewe to bee in men 4 Obiection The Scripture in manie places ascribeth perfection of good woorkes to Saintes euen in this life and saith that they are perfect and did walke with their whole and perfect heart before God Psalme 119. I haue sought thee with my whole heart and in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Genes 6. Noah was a iust and vpright man in his time 2. Chron. 15.17 The heart of Asa was perfect in all his daies Matth. 5. In what sense the Scriptures sometimes ascribe perfection of workes to the regenerate in this life Bee yee perfect as your father in heauen is perfect Answere First these and the like speeches speake of that perfection which is not of degrees but of partes or of the integritie and syncerity of the obedience begun in them Perfection of degrees or obedience perfect in degrees is that which hath not onely all the parts of obedience but that degree also which the law requireth in vs. Such a perfection haue not the regenerate in this life They haue indeede all the partes of obedience begun in them but yet weakely so that they are here daily more and more perfected but attaine not to the chiefe and due degree thereof vntill they inioy the life to come The perfection of partes is the integrity of obedience or whole obedience begun according to the whole law or it is a desire and endeuor to obay God and withstand corrupt lustes according not to some only but to al the commandements of his lawe The perfection of securitie is a desire or studie of obedience and godlinesse not fained but true and earnest albeit somewhat bee wanting to the partes as touching the degree This perfection to wit both the integritie and syncerity of obedience is in al the regenerate For vnto them is it proper to submit themselues to the commaundementes of God euen to all without exception and to beginne in this life all the partes of true godlinesse or obedience This is called also the iustice of a good conscience because it is a necessarie effect of faith and pleaseth God through Christ And albeit in all men euen in the most holy much hypocrisie remaineth as it is saide Euerie man is a lyer yet there is a great difference betweene them who are wholy hypocrites and please themselues in their hypocrisie hauing no beginning or feeling of true godlinesse in their hearts and those who acknowledging and bewailing the remnantes of hypocrisie which are in them haue withal the beginnings of true faith and conuersion vnto God Those hypocrites are condemned of GOD these are receiued into fauour not for this beginning of obedience in them but for the perfect obedience of Christ which is imputed vnto them And therefore to this declaration or exposition another is also to be added That they who are conuerted are perfect in the sight of God not onely in respect of the partes of true Godlinesse which all are begunne in them but also in respect of the degrees of the true and perfect righteousnesse of Christ imputed vnto them As it is said Coloss 2.10 Yee are compleate in him Heb. 10.14 With one offering hath he consecrated for euer them that are sanctified But they reply that the perfection also of degrees is attributed vnto the Saintes in the Scripture 1. Corint 2. vers 6. Wee speak wisedome among them that are perfect 1. Cor. 14. Be perfect in vnderstanding Eph. 4. vers 13. Till we all meete together in the vnity of faith and knowledge of the Sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ. But these places also doe not call them perfect in respect of the Law of God that is in respect of that degree of knowledge and obedience which the Law requireth in vs but in respect of the weaker who haue lesse light and certainty and readines confirmed by vse and exercise to obey God to resist carnall lustes and to bear the crosse For so is this perfection expounded Heb. 5. and Ephes 4.14 That we be no more children wandering and carried about with euerie wind of doctrine Philip. 3.12 Not as though I had alreadie attained to it or were already perfect They oppose against these aunsweres a place out of 1. Iohn 4. vers 17. Herein is the loue perfect in vs that we should haue boldnesse in the daie of iudgement for as he is euen so are we in this woorld There is no feare in Loue but perfect Loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in Loue. But Saint Iohn meaneth not that our Loue towardes GOD but Gods Loue towards vs is perfect that is declared and fully knowen vnto vs by the effects or benefites of GOD bestowed vpon vs in Christ Our regeneration newnes of life doth assure vs of our iustification as being an effect thereof or as Saint Paul speaketh Roman 5. Where hee saith that the Loue of GOD shed abroad in our heartes by the holy Ghost is the cause why wee doe without feare and with bouldnesse expect the day of iudgement And of this mercy and free Loue of GOD towards vs hee signifieth that by this token or testimonie wee are assured because in this life wee are refourmed by the holy spirite to his image For by our regeneration wee are assured of our iustification not as by the cause of the effect but as by the effect of the cause Nowe though regeneration be not perfect in this life yet if it bee indeede begun it sufficeth for the confirmation and proouing of the truth of our faith vnto our consciences And these very words which S. Iohn addeth Loue casteth out fear shew that Loue is not yet perfect in vs because wee are not perfectly deliuered in this life from fear of the wrath and iudgement of God and eternal punishment For these two contrary motions are now together in the godly euen the fear and loue of God in remisse and low degrees their feare decreasing and their loue and comfort or ioy in God encreasing vntill ioy get the conquest and perfectly cast out all trembling in the life to come when GOD shall wipe away euery teare Diuers places of Scripture to be vnderstood of the vprightnesse of a good conscience not of anie perfect fulfilling of the Law in the godly Obiection Iohn 3.21 He that doth truth commeth to the light that his deedes might bee made manifest that they are wrought according to God 1. Iohn 3.20 If our heart condemne vs not then haue wee boldenes toward God Psalm 119. I haue not declined from thy Lawe Therefore the good woorckes of the regenerate maie bee alleadged and stand in Gods
publicke seruice of God but rather furder foster and aduance the same So Matth. 12. Christ defendeth his Disciples pulling the eares of Corn on the sabboth day to driue awaie hunger and himselfe healeth a man hauing a dried hand Luk. 14. Christ saith that an Ox or any beast falling into a pit on the sabboth may be drawen out thence without any sin Macchabaeus fighteth on the sabboth day that there might be some preserued which should keep the sabboth 2. Mac. 15. And of the like actions there are two reasons giuen 1. Mac. 2.40 Jf wee all doe as our brethren haue done and fight not against the Heathen for our liues and for our Lawes then shall they incontinently destroy vs out of the earth Therefore they concluded at the same time saying whosoeuer shall come to make battle with vs vpon the Sabboth day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight euen on the Sabboth day By the same reasons doth Christ defend his Disciples and himselfe Mat. 12. citing a place of Hosea cap. 6. If yee knew what this is J will haue mercie and not sacrifice yee would not haue condemned the innocent And Mar. 2. The Sabboth was made for man and not man for the Sabboth that is ceremoniall woorks must giue place to morall woorkes so that rather the ceremonies must be omitted than such woorks of charity as our necessitie or the necessity of our neighbour requireth And Mat. 12.5 Haue ye not read in the Law how tha◠on the sabboth daies the Priests in the Temple break the Sabboth are blamelesse But I saie vnto you here is one greater than the Temple Also Ioh. 7.22 Ye on the Sabboth daie circumcise a man If a mā on the Sabboth receiue circumcisiō that the Law of Moses should not be ye broken be angrie with me because J haue made a man euerie whit whole on the Sabboth daie By which words hee sheweth that such workes as hinder not the vse of the Sabboth but rather further establish it such as are the workes which appertaine so to the seruice of god or sacred ceremonies or to charity and loue towards our neighbor as that present necessitie will not suffer them to bee differred vntill another time do not breake or violate the Sabboth but are most of all required to the right and lawfull obseruation and keeping of the Sabboth Now we are furder here to obserue that there is a three-fold difference of forbidding works and sinnes 1. Labors are forbidden but in a respect only to wit as they hinder the ministery of the Church or as they giue offence to our neighbour But sinnes are simply forbidden 2. Labours are forbidden onlie to be vsed on the sabboth daie sinnes are forbidden at al times 3. The ceasing from labors is a type of ceasing from sinnes which is the thing signified by that type What things are remaining to bee knowen concerning the sabboth wee will now consequently goe forward to declare And because one part of this commandement is ceremonial we shall not vnfitly afterwards adioine the common place cōcerning ceremonies Lastly we wil annex in brief wise vnto these the common place concerning the ministery of the church because by this commaundment is the external publique seruice of god enacted and therefore also the ministery it selfe of the church and the vse honor thereof OF THE SABBOTH The chiefe Questions 1 How manifold the sabboth is 2 The causes for which the sabboth was instituted 3 How the sabboth is sanctified or kept holy 4 How the sabboth is broken or prophaned 5 How the sabboth belongeth vnto vs. 1 HOW MANIFOLD THE SABBOTH IS THE sabboth signifieth a quietnesse or rest or ceasing from labours 1. Because god rested on that daie namely from making any new or moe kindes of creatures though not from preseruing of the same which he had made or from continuing the generation of the singulars of euery kind 2. Because the sabboth is an image of the spiritual rest to come 3. Because wee also and our families and our cattel are to rest and cease from our woorkes on that daie not from al woorkes but from houshold and ciuil works and from others of the like kind that god may then shew and exercise in vs his works And this concerning the name of the sabboth Furthermore the sabboth is of two sorts Internal and external The Jnternal or Moral or spiritual is the studie of the knowledge of God and his works of auoiding sinnes and of worshipping God by confession and obedience To be short The spiritual sabboth or spiritual rest is a ceasing from sinnes and an exercising of the workes of God This sabboth although it bee continuall perpetual with the godly yet is it begun in them in this life and is called the sabboth both because this is that true rest from labours miseries and the consecration of vs to gods worship and also because it was in times past signified by the ceremonial sabboth And this spritual Sabboth shall be perfectly perpetuallie continued in the life to come wherein is a perpetual worshipping magnifieng of God al those labours being left and surceased wherein wee are now busied and occupied The external or ceremonial sabboth is a certaine time ordained and instituted by god in the church dedicated to a ceasing from workes and labours and giuen to the ministerie of gods word to the administration of the sacraments or to the external publick worship of god This ceremonial sabboth was necessary in the old Testament to be the seuenth day that on that day as also on other holy daies the Leuitical ceremonies should be obserued This selfesame ceremoniall sabboth is a thing Indifferent in the Newe Testament This Externall sabboth is also of two sortes Immediate and Mediate Immediate is that which was immediatelie instituted by god himselfe this was diuersly takē in the old Testament Namely 1. It signified daies as euery seuenth day which was in a more peculiar sense called the sabboth both in respect of Gods rest from the creation of the worlde and in respect of that rest which was commanded the people of God to bee kept on that day It signified also other festiual daies wherein the people were to rest as on the seuenth day So it is the first day of the Paschal feast called the sabboth Leuit. 23 and in the same place the feast of Trumpets is called a sabboth likewise the feast of Tabernacles 2 It signified also the whole seuen daies or the whole weeke was called by the name of the chiefe day the sabboth Matth 28. Now in the end of the sabboth when the first daie of the sabboth that is of the weeke began to dawne 3. It was taken for euerie seuenth yeare wherein the Iewes were commaunded to intermit the tillage of their fieldes The commaundement is giuen them in Leuit. 25 4 26.35 And hereof
also the whole seuen yeares were called sabbothes Leuit. 25.8 Thou shalt number seuen sabbothes of yeares vnto thee euen seuen times seuen yeares The Mediate externall Sabboth is that which God dooth mediatelie constitute by his church such as is in the New Testament the first day of the weeke to wit sundaie or rather The Lords daie which was instituted for the seuenth day or sabboth day in respect of Christs resurrection 2 The causes for which the sabboth daie was instituted THE final causes or endes for which the sabboth daie was instituted are these 1. The publique seruice and worship of god in the church exercise of praiers confession obedience in which consisteth the study of the knowledge of GOD of good woorkes and thankfulnes God will and therefore doth hee especially ordaine the sabboth that hee bee worshipped and inuocated of vs in this life not only priuately but also by the publique voice of the Church 2. The mainteinance and preseruation of the ministerie of the church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the word of God deliuered by the Prophets and Apostles and to administer the sacramentes according to Gods holy institution This is not the least end for which the sabboth was ordained For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankes-giuing and with the vse of holy rites is a publique exercise stirring and cherishing faith and repentaunce 3. It was instituted that it might be in the old testament a type signifieng the spirituall and euerlasting sabboth Ezech. 20.12 Moreouer J gaue them also my sabbothes to bee a signe betweene mee and them that they might know that J am the Lord that sanctifie them 4. It was instituted for a circumstaunce of the seuenth daie that namely the seuenth day might aduertise mē of the creatiō of the world of the ordering and menaging of things to be done and of that meditation which they are to vse in considering gods workes which hee in sixe daies created and accomplished 5. That on that daie the works of charitie bountifulnesse and liberalitie should be exercised 6. For the bodilie rest both of men and beastes but of beastes in respect of man 7. That men should prouoke one another by their example to godlinesse and to the praising and honouring of god Ps 22.22 J wil declare thy Name vnto my brethren in the middest of the congregation wil I praise thee 8. That the church maie be seen and heard among men and be discerned frō the other blasphemous idolatrous multitude of men and that they maie ioine themselues thereto who are as yet separated from it So was in the old Testament also the sabboth a marke distinguishing the people of Israel from all other nations 3 How the sabboth is sanctified or kept holy THE works which are to be done on the sabboth daie or the partes of the sanctifieng of the sabboth day are comprehended in the word Sanctifieng which parts we will briefly expound The partes then of the sanctifieng of the sabboth are 1. Rightly and truly to teach and instruct the church concerning god and his wil. The teaching which is here commanded is of another kinde from that which was mentioned in the third commaundement For there it belongeth to euery priuate person to teach heere the function of teaching is enioined as proper vnto certaine persons and that vnto such persons as beeing furnished from aboue with necessary giftes are lawfully called by the church vnto this function and vnto them is it enioined in this commandement that they propound and deliuer found doctrin to al men both in publick assemblies and in priuate instruction 2 Rightlie to administer the sacraments according to Gods diuine institution This likewise must bee perfourmed by the ministers of the Church lawfullie called to discharge this function And as the doctrine so also this administration of the sacraments is not tied to certaine daies but it sufficeth if the administration be publique and be done by the ministers who beare a publique person and represent in the ministery the person of god himself talking with men and if also in the assemblies of the Church those thinges be done by thē which god hath tied annexed vnto the ministers So circūcision was administred on any day which fel out to be the eighth frō the Infants natiuity So Baptism also may be administred at anie time Act. 8. 10. But the administration of the sacraments ought chieflie to be exercised on the Sabboth daie Therefore Num. 28. 29. besides daylie sacrifices there are certain sacrifices appointed which were to be perfourmed on the Sabboth on festiual daies Furdermore this administratiō must be in publike assemblies For so Christ also instituted his supper as which amongst other ends must be also a bōd of church assemblies to be administred in the assembly of the church bee it great or be it small Mat. 26. Drinke ye all of this Vnto the right administration also of the sacraments belongeth the excluding and debarring of those whom God hath commaunded to be excluded from them Like as it was not lawful for those that were aliens from the Country and religion of the Iewes neither for any of the vncircumcised to eate of the Paschal Lamb Exo. 12. So neither ought the church to admit vnto the Lords supper those that are not baptised or those that are baptised but yet are aliens in their Doctrine and manners from Christianity 1. Cor. 10 11. 3 Diligentlie and dailie to frequent the publique assemblies of the Church and there attentiuelie to giue eare vnto the Heauenlie Doctrine plainlie opened and deliuered and diligentlie to meditate after thereon and examine it but especially to spend those daies which are deputed vnto the ministery seruice of God in reading meditation and in discoursing of diuine matters These things are made manifest by the nature and necessary dependancie of Correlatiues For if god will haue some to be teachers hee will also haue some to be hearers and learners of this Doctrine And the study of learning is not without priuate Meditation Therefore haue the men of Beraea their commendation Acts. 17.11 Thus they receiued the word with all readinesse and searched the Scriptures dailie whether those things were so But vnto them especially is the study of knowing the Doctrine of god enioyned who either serue or hereafter are to serue and minister vnto the Church 1. Tim. 4.13 Giue attendance to reading to exhortation and to doctrine And 1. Tim. 3. and 2. Tim. 2. Paul will haue the minister of the Church to be fit and able to instruct and to refute the aduersaries 4 To vse the sacraments according to gods Jnstitution So god commaunded the Passeouer to be celebrated in a solemne assemblie of the people and vnto other holy daies and sabbothes he assigned certaine sacrifices And in like manner god will that
of sanctifieng of the sabboth We wil shortly propound them on this wise 1 Vnto the deliuering and teaching of the doctrine is opposed the omitting or neglect of teaching As also a corrupting or maiâ—ing of the doctrine or a fitting of it vnto the opinions affections lusts or commodities of the Magistrates or others 2. Corint 2.17 For we are not as manie which make merchaundize of the word of God but as of sincerity but as of God in the sight of God speak we of Christ 2 Vnto the right due administration of the Sacraments is opposed an omitting or neglect in the Church of exhortation to the receiuing of the sacraments as also a corrupt and vnlawful administration of the sacramentes when somewhat is either taken from or added to the ceremonies instituted of God or is altered chaunged in them or when some are excluded from the Sacramentes which should be admitted or are admitted which should by Gods ordinance be driuen from them or when the people is not instructed concerning the right and lawfull vse of them 3 Vnto the studie of learning the doctrine is repugnaunt 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no iust cause to hinder vs and to busie our selues in such works on the sabboth day as might haue been differred or not to giue eare and attendaunce to Sermons and the preaching of Gods woorde or not to meditate consider and examine the doctrine of the Church 2. Curiositie which is a desire study of knowing those things which God hath not reueiled vnnecessary strange and vaine 4 Vnto the right vse of the sacramentes is contrarie the omitting and contempt thereof as also a profaning of them when they are not receiued as God hath commaunded neither by them for whom they were ordained Likewise also contrary thereto is all superstitious vsing of them when as saluation and the grace of God is tied to the obseruation of the rites and ceremonies or when they are vsed to such ends as God hath not appointed 5 Vnto publike praiers is opposed the neglect of them an hypocritical presence at them without anie attention and inward deuotion Likewise such reading or praieng as serueth not for any edifieng of the Church 1. Cor. 14.16 When thou blessest with the spirit how shal he that occupieth the roome of the vnlearned saie Amen at thy giuing of thankes For he knoweth not what thou saiest For thou verily giuest thanks wel but the other is not edified 6 To the bestowing of Almes is repugnant a neglect of the works of charitie as when wee doe not according to our power succour the poore that stand in need of our help 7 To the honour of the ministerie of the church is opposed the contempt of the ministerie as when either the ministerie of the Church is abolished or committed to men vnworthy and vnable or is denied to be the means instrument which God will vse for the gathering of his Church likewise when the ministers are reproched when their doctrin is heard and not obeyed in the ordering of our life when the works of charity are neglected when necessary mainteinaunce is not allowed the Ministers when the defence and protection of them and other duties of thankefulnesse are not perfourmed towardes them when the mainteinance of Schooles and studies and learning is neglected when the tolerable defectes of the Ministers are not borne with and when for such the ministery suffereth reproch and contumely In like maner also is it against the vse of the whole ministerie not onely when some one priuately neglecteth or omitteth the vse of the ministerie but also when one by his commandement and persuasion or example or by some other hinderance calleth away his children family or any other from the vse of the ministery 5 How the sabboth belongeth vnto vs. THE seuenth day was euen from the beginning of the world designed by God to signifie that men should after the example of God himselfe rest from their labours 〈…〉 from sinnes And afterwards in Moses Lawe this commandement was againe repeated and then withal was the ceremony of ceasing from labour on the seuenth day ordayned to be a sacrament that is a signe and token of that signifieng whereby god signified himselfe to bee the sanctifier of his church that is to pardon her al her sins offences â—o receiue her into fauour to endue rule her with his holy spirite for the beginning of newe and euerlasting life in her in this life which afterwardes should be accomplished perfected for by the Messias promised to the fathers And this is the reason why the ceremonial sabboth of the seuenth day is now to be abolished namely because it was typical admonishing the people of their own duty towards god of gods benefits towards them which was to be performed by christ for which selfesame cause also al the other sacramentes sacrifices ceremonies made before after the Lawe were abolished by the comming of Christ by whom that was fulfilled which they signified But although the ceremonial sabboth is abrogated and disanulled in the new testament yet the moral sabboth continueth stil and belongeth vnto vs and euen the verie generall of the ceremoniall sabboth belongeth vnto vs and dooth still remaine which is that some time is to be alotted for the ministerie of the Church For we must euer haue some day wherein the word of god may be taught in the Church and the Sacramentes administred But neuerthelesse we are not restrained or tied to haue either saturday or wednesday or any other certaine day therefore the sabboth doth not belong vnto vs ceremonially in special and particular albeit it dooth belong vn vs so to al men euer continueth both morallie ceremonially in general Obiections against the abrogating of the ceremonial sabboth THE Decalogue is a perpetual Law The commaundement of the sabboth is a part of the Decalogue therefore it is a perpetuall Law and not to be abolished Aunswere The Decalogue is a perpetual Law as it is a Moral Law But the additions or circumstances and limitations of the Morall preceptes annexed by way of signification were to be kept vntil the comming of the Messias 2. The commaundments of the Dacalogue belong vnto vs. This is a commaundement of the Decalogue Therefore it belongeth vnto vs. Aunswere The commandements of the Decalogue which are Morall belong vnto vs. But this commandement is in part ceremonial so as it is ceremonial it belongeth not vnto vs albeit the general belong vnto vs. The reasons why the ceremoniall Lawe belongeth not vnto vs are especially these 1. One part of this Law of sanctifieng the sabboth is ceremonial 2. Paul saith Coloss 2.16 Let no man condemne you in respect of an holie daie 3. The Apostles themselues did change the sabboth 4. From the end or purpose of the Law It was a type
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
which hatred of trueth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth 2 Obiection The sin of Cain was not vnpardonable God sparing Cains life doth not therby shew his pardoning of his sinne but a further reuenging of it Because God would not haue him killed therefore he pardoned him his sin But Cains sinne was committed against the holy ghost Therefore some sinne against the holie Ghost is not vnpardonable Aunswere In the proofe of the Maior is a fallacie putting that which is no cause as if it were a cause For the cause why God woulde not haue him killed was not for that hee had pardoned Cain his sinne not repenting himselfe of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might bee made inexcusable and furder also that murders might not waxe rife among men 3 Obiection They who are altogether ignorant of Christ Euerie sinne of the vnregenerate vnpardonable because not repented of which to others through repentance are pardoned sinne not against the holy Ghost But al that know not Christ haue vnpardonable sinne because it is neuer pardoned them Therefore some vnpardonable sin is not against the holy Ghost Aunswere We grant the whole reason if in the Minor and conclusion thereof bee vnderstoode by vnpardonable sinne those sinnes of the vnregenerate which are not indeed remitted vnto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not al who commit them persist in them But if that kind of sinne be vnderstoode it is neuer remitted to any man because al they who commit it persist in it to the end of their life without repentance then is the Minor false And so it there no consequence in this reason The sin against the holie Ghost and sin against the conscience differ as a general frō a particular Sin against the conscience is the general For a man may also through infirmity ignorance denie the trueth not through a hatred of it as Peter and Paul did So that then the sinne against the holy Ghost is a sinne against the conscience but euerie sinne against the conscience is not a sinne against the holie Ghost And therefore this is more general the other more particular The difference betweene the sinne against the holy Ghost and sinne against the conscience The sinne against the holy Ghost is said to be vnpardonable not that it exceedeth or surmounteth the greatnes of the merit of Christ but because hee is punished with a finall blindnesse who committeth it neither is it at any time granted him to repent Because it is a speciall and singular kinde of sinne therefore hath it a singular punishment that such sinners should not at all repent And without repentaunce there is graunted no remission of sinnes The fifth Diuision of sinne What is sinne of it selfe and what sinne only by an accident THere is some sinne which is of it selfe sinne and some which commeth to be sinne by an accident Sinnes of themselues are al those things which are forbidden of God in the Law or whatsoeuer things the Lawe condemneth as are inclinations disagreeing from the Law of God some actions also which are sins in respect of vs but in respect of God are punishments Sinnes by an accident are things either commanded of God or neither commaunded nor prohibited that is indifferēt things which are not done after the same maner neither to the same ende vnto which God woulde haue them to be don that is without repentance or with great defect Things commanded in the vnregenerate are sins because although the actions doings of those things are commanded yet the person from whō those actions proceed pleaseth not God neither is reconciled vnto God Further that which the vnregenerate doe they doe it not to that end whereunto they ought that is to the glorie of God neither is their action grounded of faith For they know not whether or no they haue God fauorable to thē or whether that be pleasing vnto him which they doe But these conditions and circumstances are necessarily required to a good work for it sufficeth not to do good works after a ciuill manner Those ciuil works indeed are good as they proceed from God but as they are in vnregenerate men they are euil euen as it is sin when a wicked man giueth almes because it proceedeth not from the loue of God therfore not frō faith neither is referred vnto gods glory But yet those things which men doe beeing forbidden in the Law of God are of thēselues properly sins because the nature or definition of sin doth properly agree vnto them which is that they are don against the expresse commandement of God And therefore in the Scripture thinges which are so done of men are euer called euill but neuer good But those things which are commaunded of God when they are done by the vnregenerat or in hypocrisie they are so discommended as yet neuerthelesse they are counted and praised for good and that not only in respect of God who is the efficient of those things in men in respect of whom al the actions of the wicked are iust but also in respect of the men themselues by whom they are done so that they also are said to haue done wel as 1. Kings 21. Seest thou howe Ahab is humbled before me Because he submitteth himselfe before me I wil not bring that euil in his daies And 2. Kin. 10. The Lord said vnto Iehu Beholde because thou hast diligentlie executed that which was right in my eies c. Neither is there cause why anie man shoulde heere say that inclinations and actions are of themselues good How inclinations and actions are in themselues both good and bad because they are things in nature made and raised of God For they are of themselues good as they proceed from God but as they are in men corrupted or as they are don by men they are of themselues euil and vitious because they are committed against the Law of God But neither of the contrary followeth it Why the works of the vnregenerate cannot please God that the works of the vnregenerate whether they be ciuillie or morallie good are not therefore sinnes and displeasing God because they are commanded of him For that the woork be good and pleasing to God not only that which is commanded must be done but it must be done after that maner also which is commanded or which is all one it must agree not onely in part but in whole with the Lawe of God And since the woorks of the vnregenerate are not so done though not wholy yet for a great part they swarue from the Law of God and are destitute of that perfection
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
see the scripture it selfe not onelie to attribute the particular euents of all both specials and generals vnto gods prouidence but further to transferre applie the same to al the specials generals which it speaketh of singular and particular examples Wherefore the scripture will haue the same also to be vnderstood of all indiuiduals singulars For as god brought the wind vpō the earth Gen. 8. so doth he bring the wind out of his treasures Psal 135. As he would that he of whom it is spoken Ioh. 9. should bee borne blinde so doth he make the deafe and the dumbe him that seeth and the blind Exod 4. As he destroieth the counsel of Achitophel 2. Sam. 17. so he frustrateth the counsels of the gentiles Psalm 53. As he commaunded the Rauens to feede Elias 1. Kings 17. so one sparrow falleth not to the ground without him As Christ could not be taken before the time appointed by God so can no euil happen to any of vs but at such time and place and in such maner as pleaseth God For therefore doth the scripture to teache vs how to collect and gather recount so many examples of Gods prouidence Thirdly there are also places of Scripture wherein the generall referring of all thinges to the prouidence of God is plainlie expressed or is signified by a Synecdoche which figure of speeche wee vse when we signifie the whole by a part or a part by the whole or by the comparing of lesser things with greater or greater with lesser Ezec. 12.25 The thing that I shal speake shall come to passe And God speaketh not onely those things which he reueileth vnto vs but whatsoeuer also from euerlasting hee hath decreed and purposed with himselfe Infinit almost are the testimonies which demonstrate that the prouidence of God extendeth it selfe to all thinges but these now shall easilie suffice For by these verilie it is apparent that euen euerie the least and smallest thing both good and bad is ruled by the prouidence of God yet in such wise as that those things which partake of the nature of good are not onelie done according to the prouidēce of god that is god not willing neither commaunding nor working them but permitting by his prouidence and directing them vnto the ends by him appointed but also by the prouidence of God as the cause but those thinges which are euil are done according to the prouidence but not by the prouidence of God that is God willing commaunding and woorking them For all good thinges are done God willing them euill God permitting them And God wil those things by his wil which he liketh worketh and commandeth He permitteth those thinges which he neither liketh nor commandeth nor worketh nor furthereth but which he condemneth forbiddeth punisheth That appeareth especially out of those testimonies which were alleaged concerning reasonable creatures For they shewe that all reasonable creatures both Angels and men and those both good and bad are ruled and gouerned by Gods prouidence but so that whatsoeuer good is in them that is from god himselfe who worketh this in reasonable creatures but whatsoeuer ill is in thē is of themselues being by nature euil not of God who is most good Al good thinges god woorketh himselfe in reasonable creatures but euill things hee permitteth in respect of other things that are good The reasons whereby is demonstrated The reasons and argumentes to proue all thinges to bee done by the prouidence of God 1 Gods omnipotencie 2 His wisedome that the prouidence of God extendeth it selfe to all things are almost the same with those which proue that there is a prouidence of god 1 That which is not done if God no way will it must needs be done god some way willing it This is true by the rule of contradiction where one of the two contradictory propositions must alwaies bee true But nothing can bee done god no way willing it that is god simplie not willing it because he is omnipotent And it is proper to omnipotencie for one to be able to doe what he will and to forbid what he wil not haue done Therefore all things are done god some way willing them to wit either simplie as good things or after a sort as euil things For if he would could not he should not be omnipotent Now concerning those which after a sort he wil after a sort he wil not he decreeeth of that part whereof he hath waightier better reasons whether knowen or vnknowen vnto vs. 2 It is proper to him that is most wise not to suffer any thing which is in his power to be done without his will and counsell And how much the wiser he is so much the more largely doth his gouernement extend it selfe But god is a gouernour infinitely wise and hath in his power al things Therefore he suffereth nothing to come to passe without his certain and determined counsel And further if the number of things were infinit yet were god sufficiēt for the administring of them seeing he is of an exceeding and infinite wisedome And therefore he easilie taketh care of all thinges that are created which although they be many yet in them-selues and most of all in respect of Gods infinite wisedome they are finite and limited 3 God will the ende◠of all thinges 3 He that will the end or consequent of any thing or euent he wil also the meanes or antecedent or that euent whereby the end is come vnto But God wil the ends of all things and euents whether good or bad Therefore he wil vniuersally all thinges which are and are done if not simplie yet in some sort and respect For whatsoeuer thinges are or are doone in the woorlde either they are the ende and consequent or the antecedent and meane whereby to attaine vnto the end The Maior is manifest The Minor is thus prooued God will all that is good But of all thinges there are some endes most good otherwise god by reason of his immense goodnes would not permit them to be done Prou. 16 4. The Lord hath made althings for his owne sake yea euen the wicked for the daie of euil Therefore the endes of al euents are wrought by the will of God 4 God is the first cause 4 The first cause is that which doth not depend of anie other but whereof all second causes and their actions and motions depend and are gouerned But God is the first cause of al things Therefore God and his counsels and woorkes doe not depend or are gouerned of any other but all other thinges of him neither according to others actions dooth hee determine of his but himselfe decreeth all things so to be doone that is God hath not therefore determined or decreed any thing for that hee foresawe that second causes woulde so doe but therefore all thinges shall bee so for that they are so determined or decreed by him Nowe to depend of another is vpon consideration first had of
Thirdly Christ did rise truly and indeed so that his soule did truelie and indeede returne vnto his bodie and he did truely come foorth euen out of the graue also in despite of the watchmen they beeing withal amased and stroken therewith Fourthly he rose the third daie as it was foreshadowed in Jonas and because that type of Ionas was so fulfilled thence it certainly followeth that this Iesus is the Messias promised vnto the Fathers 3 FOR WHAT CAVSE HE ROSE CHrist rose 1. In respect of the prophecies which were vttered of his resurrection Thou shalt not leaue my soul in the graue neither shalt thou suffer thy holy one to see corruption Psa 16.10 And Isai 53.10 When hee shall make his soule an offering for sinne hee shall see his seede and shall prolong his daies He shall see of the trauaile of his soul and shal be satisfied Matth. 12.39 No signe shall bee giuen vnto it saue the signe of the Prophet Ionas For as Ionas was three daies three nightes in the Whales bellie so shall the sonne of man bee three daies and three nightes in the heart of the earth Matth. 17.23 They shal kill the sonne of man but the third day shall he rise againe Ioh. 20.9 As yet they knew not the Scripture that hee must rise againe from the dead 2. He rose for his Fathers and his owne glorie Rom. 1.4 Declared to be the son of God by the resurrection from the dead Ioh. 17.1 Father glorifie thy Sonne that thy sonne maie also glorifie thee 3 For the worthinesse and power of the person that rose For first Christ is the beloued and onlie begotten Son of God Ioh. 3.35 The father loueth the sonne and hath giuen al thinges into his hand Secondlie Christ is true God and autor of life Ioh. 10.28 I giue vnto them eternall life and they shall neuer perish neither shall any pluck them out of my hand It had beene absurd then that hee should not bee raised who giueth life to others Thirdly Christ is righteous in himselfe and satisfied for our sinnes which were imputed to him Now where sin is not there dooth not death raigne any more 4 In respect of the office of the person who rose For first the Mediatour who was true God and man should raigne for euer 2. Sam. 7.13.14 I wil stablish the throne of his kingdome for euer J will bee his father hee shall bee my son Psa 45.6 Thy throne O God is for euer euer the scepter of thy kingdome is a scepter of righteousnesse Psal 89.3 I haue made a couenaunt with my chosen I haue sworne to Dauid my seruaunt Thy seede will I stablish for euer and set vp thy throne from generation to generation And againe I haue sworne once by my holynes that I will not faile Dauid saieng His seede shall endure for euer and his throne shall bee as the sunne before mee Hee shall be established for euermore as the Moone Ezech. 37.23 24. They shall bee my people and I will bee their god And Dauid my seruaunt shall bee king ouer them and they all shall haue one sheephearde Dan. 7.27 The kingdome and dominion and the greatnes of the kingdome vnder the whole heauen shall bee giuen to the holy people of the most high whose kingdome is an euerlasting kingdome and al powers shall serue and obey him Luk. 1.33 Of his kingdome shall bee none ende Secondly The Mediatour who was to bee our brother and true man should euer make intercession for vs and as an euerlasting Priest appeare for vs before God Psa 110. Thou art a Priest for euer according to the order of Melchisedech Rom. 8.34 It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request for vs. Thirdly The Mediatour which is to bee true man should bee Mediatour both by his merit by his efficacie or power For it sufficed not that hee died for vs but hee was furder to bestow through his power his benefites vpon the Church and vs all who by dying or by his death had obtained for vs righteousnes that is the Holy Ghost life and glorie eternall For both belong vnto the Mediatour who therefore obtaineth them for vs by his intercession and death and in whom also the same benefites are therefore placed by the Godhead that hee should make vs partakers of them Ioh. 1.16 Of his fulnesse haue al wee receiued Neither ought it to seeme any maruell that Christ doth bestow the same benefites on vs which hee obtained of the Godhead by his death for vs. For a man may both obtaine a thing of one for another and also bestow the same on him for whom hee obtained it As be it that one maketh request for thee vnto the Prince for a gift of a thousand crounes the prince doth this for his sake that requested it and bestoweth also that gift on him that he may bestow it on thee hee then shall obtaine this gift for thee of the Prince and withall shall bestow the same on thee Now albeit Christ could haue bestowed the benefits of his death vpon vs by his Godhead by the meanes wherof wee are iustified and regenerated and beginne faith and new life by the holy Ghost yet notwithstanding as God decreed by man to raise the dead for by man came the resurrection 1. Cor. 15.21 and by man to iudge the worlde so also hath hee decreed to bestowe these giftes by Iesus man that the same might be and continue mediatour who is true God and man Therefore also it was requisite that Christ should remaine for euer our brother and our head that we of the other side being engraffed into him by a true faith shoulde alwaies remaine his members Which thing al the testimonies doe confirme which attribute an eternall kingdome vnto the seede of Dauid For on that kingdome is our saluation grounded and the kingdome of Christ the Sonne of Dauid could by no meanes haue been eternal if his humane nature had continued in death Obiection But in the old testament before his incarnation or humiliation Christ without his humanitie did bestow the same benefits on the Fathers which hee bestoweth on vs in the new Testament and was no lesse before the taking of flesh Mediatour than since also he did the same thinges before his comming which he dooth after his comming in the flesh Ans But neither had hee then doone those thinges except hee should haue beene afterwards man and haue continued alwaies man so neither now should he doe the same if hee did not reteine the nature which he tooke for euer Iohn 5.27 The father hath giuen the sonne also power to execute iudgement in that hee is the sonne of man 5 He rose for vs and that in three respectes 1. For our Iustification Rom. 4.25 our Lord Iesus christ was deliuered to death for our sinnes and is risen againe for our iustification Now the
and shall bee adiudged to eternall paines Not as if the wicked were not alreadie condemned For as we said the Diuels were alreadie iudged so also are the wicked alreadie iudged and condemned namely 1. Jn the decree of God 2 Jâ— his word 3. In their owne consciences 4. As concerning the beginning of their iudgement But then the wicked together 〈◊〉 the Diuels shall bee iudged by proclaiming and publiâ—hiâ—g of that iudgement For then shal be 1 a manifestation of Goâ—s iudgement that they perish iustlie who perish 2. The wicked shall further suffer also punishment and tormentes of bodie which now is buried 3. The wicked and the Diuels shal be so sharply lookt vnto and kept vnder that they shall not bee able any more to hurt the godly or to despite God and his church A great gulfe placed betweene vs and them shall shut vp all passage from them so that they shall cease to harme vs. 8 For what causes that iudgement shal be THE chiefe and principall cause is the decree of God For therefore shal the last iudgement be because god hath said decreed that it shal be Wherefore it must needs be so that so God maie haue his end that is that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs that hee maie bee worshipped in his Temple which is in his chosen that the Sonne of God maie haue his kingdome and his citizens glorious and such as beseeme him 2. A lesse principal and subordinate cause is both the saluation of the Elect who are here vexed and the damnation of the wicked who here doe florish For therefore also shal the last iudgement bee that it maie goe well with the good and ill with the bad And of this shall the Godly take matter to magnifie and praise God 3. The last iudgement shal be because of Gods iustice Heere is not a full and perfect execution of Gods iustice For the wicked must bee in perfect and full ill state both in bodie and soule 9 When this iudgement shal be THIS iudgement shal be in the end of the world in the end of daies For there are three parts of the during and continuance of the world 1 Before the Law 2 Vnder the Law 3 Vnder Christ That part of the during of the world which is vnder christ is called the ende of the worlde the end of daies the last time Wherefore there shal not be so long space between christs first comming and his second as was from the beginning of the world vnto his first comming But the yeare the day the moneth of this iudgement is not knowen of Christ himselfe 1 As touching his humane nature 2 As touching his office and Mediatorship Mar. 13.32 Of that day and houre knoweth no maÌ„ no not the Angels which are in heauen neither the Son himselfe saue the Father 10 Wherefore God would haue vs certaine of the last iudgement THE time of the iudgement to come is vnknowen to vs but as it is most certaine that that iudgement shal come so God also would haue vs knowe the same First in respect of his glorie That wee might bee able to refute Epicures who account this heauenly doctrine of the diuine iudgement to come for a fable Jt should goe well saie they with the righteous But it dooth not so Therefore God either can not performe it or standeth not to his promises or there is no prouidence Vnto which their cauill we aunswere That because in this life it goeth not well with the Godly it shall go well with them at length after this life Secondly God will haue vs knowe it for our comfort That we may comfort our selues amidst our euils miseries with this that at length shall come a time when we shal be deliuered from this corruption and rottennesse Thirdly that we maie retaine keepe our selues in the feare of God and our dutie and that others also may be reclaimed from euill This iudgement shal be let vs endeuour therefore that wee may be able to stand in this iudgement The scripture vseth this argument both waies both to comfort vs and to hold and keepe vs in our duty Christ shall at length iudge the wicked and our enimies suffer we therefore patiently persecutions Rom. 14.10 Wee shal al appear before the iudgement seat of Christ therefore liue wee Godly Fourthly That the wicked may be left excuselesse For they are warned sufficiently that they shoulde bee ready at euerie season least they should say they were oppressed vnawares 11 For what cause God would not haue vs certaine of the time of iudgement ALbeit it be most certaine that the last iudgement shal at length be yet the day of that iudgement is altogether vncertaine Mar. 13.32 Of that day and houre no man knoweth no not the Angels which are in heauen nor the Sonne himselfe saue the Father Wherefore the yeare moneth day houre of the last iudgement Christ himselfe also knoweth not not onely as concerning his humane nature but also in respect of his present office The present office of Christ to wit in that he is our Mediatour doth not require that he should declare that vnto vs. Now the causes why God would haue it hid from vs are these 1 That he might exercise our faith and patience and so we should shew that we would beleeue God albeit wee knowe not the time of our deliuerie 2 That he might bridle our curiositie 3 That he might keepe vs in his feare in godlinesse and in executing of our dutie and so we should bee readie euery moment Mat. 24.43 Jf the good-man of the house knew Luk. 12.40 Occupie til I come 12 For what cause God differreth that iudgement HEE differreth it 1 To exercise faith patience hope and praier in the Godlie 2 That all the elect may bee gathered vnto the Church For in respect of them and not in respect of the wicked doth the world continue For the creatures were made for the children of the house The wicked vse them as theeues and robbers Nowe God will haue the elect gathered by ordinary meanes he will haue them in this life to heare the word and by it to be renewed conuerted vnto which is required some tract of time 3 He differeth it that hee might grant vnto all a time and space of repentaunce as at this time and that his differring might leaue the wicked obstinate without excuse Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 13 Whether the last iudgement bee to be wished for WE are doubtlesse to wish for the day of iudgement because it is an vndoubted signe and token of that difference whereby the Elect are discerned from the reprobate which declaration the Godly doe earnestly desire Moreouer it shall bee a deliuerie out of those miseries in which we are Rom. 7.24 O wretched man that I am who
iustification but as effectes of faith and as it were a testimony of their faith and thankefulnes For faith is not without her fruit Now to applie the merit of Christ is the proper act of faith but other good workes are not so though they also proceede from faith Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified than are other good woorkes For faith with this her proper act without which faith cannot bee considered is required as a necessarie instrument whereby we applie Christs merite vnto vs. But good woorkes are not required that by them we may apprehend Christs merite and much lesse that for them wee should be iustified but that by them we may shew our faith which without good woorkes is dead and is not knowen but by them Whatsoeuer is necessarily coherent with the cause that is not therefore necessarily required to the proper effect of that cause but good workes although they are necessarily coherent and ioined with faith yet are they not necessarie for the apprehension of Christs merit that we should ouer and besides faith by them also apply the same vnto vs. 6 Obiection The Messias bringeth euerlasting iustice and righteousnes Jmputed righteousnes is not eternall Therefore wee are not thereby iustified Aunswere It is said that Christes righteousnesse shall bee an euerlasting righteousnesse but after a diuerse manner For in the life to come wee shal bee iust after another manner than in this life For although we shall then be iust by the same righteousnes euen by the righteousnes of Christ imputed vnto vs yet with this shall also the legal iustice and righteousnesse be continued so that then also by the legall righteousnesse we shall be perfectly iust because now onely we are as concerning that but in part and beginning iust Each iustice both the iustice of the Law and the iustice of the Gospel is eternall by continuation And the iustice and righteousnesse of the Gospell that is the iustice of Christ imputed vnto vs is eternal by continuation of the imputation The iustice of the Law is eternal by continuation of good woorkes euen as it is continued by good woorkes first and beginning in this life vntill at length after this life it bee perfected and become perfect and so continue to al eternity 7 Obiection Knowledge dooth not iustifie Faith is a knowledge Therefore faith doth not iustifie Aunswere Knowledge alone dooth not iustifie But iustifieng faith is not a knoweledge onely but also a confidence and sure persuasion whereby as a meane we apply Christes merit vnto vs. And furthermore Knowledge and this sure persuasion are much different Knowledge is in the vnderstanding but this is in the will Therefore a sure persuasion or confidence is not only a knoweledge of a thing but also a will and purpose of doing or applieng that which wee knowe or of resting in it so that wee are thereby secure and take ioie of heart therein 8 Obiection Saint Iames saith cap. 2.24 Yee see then how that of workes a man is iustified and not of faith onelie Answere 1. Hee speaketh of that iustice whereby wee are iustified through our workes before men that is are approued iust or are found to be iustified but he speaketh not of that iustice whereby we are iustified before God that is whereby wee are reputed of God iust for vniust For hee saith in the same chapter Shew me thy faith by thy works and J will shewe thee my faith by my woorkes 2. He speaketh not of a true or liuely faith but of a dead faith which is without works 9 Obiection Euil workes condemne Therefore good workes iustifie Ans 1. These contraries are not matches for our euil works are perfectly euil our good workes are imperfectly good 2. Although our good woorkes were perfectly good yet should they not deserue eternal life because they are debts Vnto euil workes a reward is giuen by order of iustice vnto good works not so because we are obliged and bound to doe them For the creature is obliged vnto his creator neither may he of the contrary bind god vnto him by any works or means to benefit him 10 Obiect Saint Iohn saith 1. Ioh. 3.7 He that doth righteousnes is righteous Therefore not he that beleeueth Ans 1. He is righteous before mē that is by doing righteousnes he declareth himself righteous to others but before god we are righteous not by dooing righteousnes but by beleeuing 2. He sheweth there not how we are righteous but what the righteous are when he saith that hee that is regenerated is also iustified 11 Obiection Christ saith Luk. 7.47 Many sinnes are forgiuen her because she loued much Therfore good works are the cause of iustification Ans 1. Christ here reasoneth from the latter to the former from the effect which commeth after to the cause which goeth before Manie sins are forgiuen her Therefore shee loued much and because there is a great feeling in that woman of the benefite it must needes therefore bee that the benefite is great and many sins are forgiuen her That this is the meaning of Christes woordes appeareth by the parable which hee there vseth 2. Not euerie thing that is the cause of consequence in reason is also the cause of the thing it selfe which followeth in that consequence of reason Wherefore it is a fallacie of the consequent if it bee concluded Therefore for her loue manie sins are forgiuen her For the particle because which Christ vseth doth not alwaies signifie the cause of the thing folowing It foloweth not The Sunne is risen because it is day Therefore the day is cause of the rising of the Sun the contrarie rather is true 12 Obiection That which is not in the Scripture is not to be taught or reteined That wee are iustified by faith onelie is not in the Scripture neither the wordes themselues nor the sense of the woords Therefore it is not to be reteined Aunswere To the Maior we say That which is not in Scripture neither in words nor in sense is not to be reteined But that we are iustified by faith onely is conteined in Scripture as touching the sense thereof For we are said to be iustified freely Rom. 3.27 Gal. 2.16 Eph. 2.8 9. Tit. 3.5 1. Iohn 1.7 without the workes of the Law by faith without merite Not of anie righteousnesse which we haue doone The blood of Jesus Christ cleanseth vs from al sinne Therefore no woork shall be meritorious If no worke Therefore are we iustified by faith onely apprehending Christes merit Wherefore wee are necessarily to retaine the particle onelie 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification 2. That it maie be shewed that faith not the merite of faith is necessarily required to iustice because the iustice or merite of Christ is giuen by faith onely and by this meane alone we receiue that iustice and
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as
of thinges that were to bee fulfilled by Christ namely of sanctification and euery type must giue place to the thing thereby signified Likewise it was a seuering or distinguishing of the Iewes from other nations but this seuering and distinction was taken away by christ 3 The Lord saith of the sabboth daie Jt is a signe betweene mee and the children of Jsrael for euer and an euerlasting couenaunt Aunswere 1. The ceremonial sabboth was perpetuall vntil Christes comming who is the end of ceremonies 2. The sabboth is eternal as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old testament eternal euen the kingdome of Dauid also which yet was to be ouerthrown before the comming of the Messias 4 We grant the Mosaicall ceremonies to be changeable yet it followeth not thereof that the Lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabboth daie Aunswere The ceremonies which were ordained by God before Moses are also changeable because they were types of the benefites of the Messias to come and therefore are by his comming abolished as circumcision which was giuen vnto Abraham as also the sacrifices which were prescribed vnto our first Parents 5 The lawes which were giuen of God before the fall are not types of the benefites of the Messias and binde all mankind for euer for then was not giuen as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabboth of the seuenth daie was ordained by God assoone as the creation of the world was finished before the fall of mankinde Therefore it is vniuersal and perpetual Aunswere The Maior proposition is true concerning the morall lawe the notions whereof were imprinted in mans minde at the first creation but it is not true as touching the ceremonie or obseruing of the seuenth day as which after the fall was made a type of the benefites of the Messias in the Mosaicall lawe therfore in like maner as other ceremonies which were either then or before instituted it became subiect to mutation change by the comming of the Messias For god would not haue the shadowes of thinges to continue or remaine the thinges themselues being once come and exhibited Wherefore albeit we graunt that the exercises of diuine woorship were to haue beene kept on the seuenth day according to the commaundement prescript of the Decalogue as well if men had neuer sinned as nowe after they sinned yet notwithstanding seeing god hath enrolled this ceremonie amongest the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies 6 The cause of a law beeing perpetual doth make the lawe it selfe also perpetual The memorie and celebration of the creation and the meditation on the works of God is a perpetual cause of the Sabboth Therefore the Sabboth is perpetual Aunswere A law is made perpetuall or vnchaungeable by reason of an vnchangeable cause that is if that cause it doe necessarily or perpetually require this lawe as an effect or meane but not if at other times that ende may bee there come vnto by other meanes or if the Law-giuer may as wel obtaine the same ende by another Law In like maner seeing also this Lawe of sanctifieng the Sabboth of the seuenth day being repealed abolished we may neuertheles godlily holily by other means meditate on gods works it foloweth not that this law of the ceremonial Sabboth is perpetual although the memorie celebration of Gods creation workes ought to be perpetual and therefore hath the Church by common consent according to Christian libertie well chaunged this ceremonie of obseruing the seuenth day being taken away by Christ hath substituted in the place of the seuenth day the first day of the weeke yet so that there is obserued no difference of daies which is vtterly forbid in the Church seeing one day is not holier than another Wherefore also great difference is there betweene the Christian obseruing of the Lords day and the Iewish obseruing of the seuenth daie For 1 It was not lawfull for the Iewes to change the saboth or to omit it as being a part of ceremoniall woorship The christian church retaining still her libertie alotteth the first day vnto the Ministerie without adioyning any opinion of necessitie or woorship 2 The olde ceremoniall Sabboth was a type of things to be fulfilled in the new Testament by christs but in the new Testament that signification ceaseth and there is had regard onlie of order and comelinesse without which there could be either no ministerie or at at least-wise no well ordered ministerie in the church OF CEREMONIES The speciall Questions 1 What Ceremonies are 2 Howe the Ceremoniall Lawes differ from the Morall Lawes 3 How manie sortes of Ceremonies there are 4 Whether the Church maie ordaine Ceremonies 1 WHAT CEREMONIES ARE. CEremonies are external solemne actions ordained in the Ministerie of the Church either for order sake or for signification 2 How the ceremoniall Lawes differ from the Morall 1 CEremonies are temporarie the Morall are perpetuall 2 The Ceremonies are done all alike The Morall are not doone alwaies alike 3 The Ceremonies signifie The Morall are signified 4 The Morall are as the generall The Ceremoniall are restrained in speciall 5 The Ceremoniall serue for the Morall The Morall are the end or scope of the Ceremoniall 3 How manie sorts of Ceremonies there are CEremonies are of two sorts some commaunded by God some ordained by men Those that are commanded by god cannot be changed but by God only and those are either sacrifices or Sacraments A sacrifice is an obedience which wee performe to God A Sacrament is a token whereby God testifieth somewhat to vs. Those ceremonies which are ordained by mē may be changed by the aduise of the church if there bee good causes for the changing and alteration of them 4 Whether the church may ordaine ceremonies THE church maie and ought to ordaine ceremonies because without defining and determining of circumstaunces the Moral cannot be kept There are notwithstanding certaine conditions to bee obserued by the Church in ordaining ceremonies namely They must bee such ceremonies as are not impious but agreeable to the word of the Lord. Secondly they must not be superstitious so that wee must not thinke them necessarie to be done nether must they be done with offence Thirdly they must not be too many 4. They must not be idle and vnprofitable but must al tend to edifieng OF THE MINISTERIE The chiefe Questions 1 What the Ministerie is 2 What are the degrees of Ministers 3 For what end and purpose the Ministerie was instituted 4 Vnto whom the Ministerie is committed 5 What are the duties and functions of Ministers 1 WHAT THE MINISTERY IS THE Ministerie is a function by God ordained of teaching
Prouerb 30.8 Giue me not pouerty nor riches by which wordes the spirite of god also by Salomon teacheth vs to pray against riches that is aboundance aboue things necessarie Hither belongeth also that of Paul 1. Tim 6.9 They that will be rich fall into tentations and snares and into manie foolish and noysome lustes which drowne men in perdition and destruction for which cause riches are called Thornes by Christ But contrariwise Godlinesse is great gaine if a man be content with that he hath But notwithstanding if god hath giuen vs any thing beside those things which are necessarie for vs let vs doe our diligence to vse them well And to this end first we must take heede that we repose not our confidence in them Secondly Wee must consider that wee are Gods stewards who hath committed these riches vnto vs to employ and bestowe well and that by this means he hath laide a burden vpon vs and therefore shall wee one day render an account to god of our stewardship and administration 8 Whether it be lawfull to put vp anie thing for heereafter IT is doubtles lawfull for to put vp some thing for time to come according to this cōmandement of Christ Gather vp the broken meat which remaineth that nothing be lost Hither belōg all such precepts and commandements as speake of parsimony and frugalitie And here further wee are to obserue these three things 1 That those things which are stored vp bee lawfullie gotten purchased by lawful honest labor industry 2 That we repose no confidence in them 3 That they may be emploied on lawfull and necessarie vses both of our owne and others as to the maintenance either of our life or of our family or of our friendes Likewise to the preseruation of the Church to aide the common wealth when neede shall require and to bestow somewhat on the poore and our needy brethren Hereof saith Paul Ephes 4.28 Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue vnto him which needeth Now shal aunswere easily be made to such obiections as may be opposed against this petition 1 Obiection That which we desire is not ours Bread is ours Wherefore we neede not to desire bread Aunswere There is a diuerse signification in the woorde ours For in the Maior proposition it signifieth a thing which we haue in our own power but after a farre other manner is Bread ours as hath bin before declared 2 Obiection Christ willeth vs to desire Daily Bread Therfore it is not lawful to put vp any thing against the Morrow but we are to care only for the present day Againe he willeth vs not to desire Bread against the morrow but to desire Bread for This daie therefore they doe ill who gather any thing for future vses Aunswere This is a fallacie putting that for a cause which is no cause Christ willeth vs to desire daily bread This day and therefore wee must also desire thinges necessarie of him for our life for euerie day this day to morrow and so long as wee liue but hee meaneth not hereby as if hee would not haue vs labour for the morrow or not to put vp any thing for the morrow or to cast away those blessings which he hath already giuen vs sufficing for the morrowe Christ indeed otherwhere commandeth That wee care not for the morrow but so he forbiddeth vs to thinke of the morrowe with distrustfulnesse but not with praiers labours Wherefore the Lord will not that wee put vp nothing for hereafter but first that we be content with things present all distrust couetousnesse vnlawfull getting disobedience being set apart and banished 2 That we place not our trust in things necessarie giuen vs of God but knowe and certainlie perswade our selues that those benefits which haue beene and are giuen come vnto vs from the hande of God and that they are not otherwise good and profitable vnto vs except his blessing come to them 3 That wee consider our selues alwaies to stand in neede of Gods blessing And wee must withall beware that wee prescribe not to god what he is to giue vs. THE FIFT PETITION AND forgiue vs our debts as we forgiue our debtors This petition is a notable confession of the church wherein she acknowledgeth and bewaileth her sins it is withal a consolation that the Church shall receiue remission of sinnes according to Christs promise Now Christ in this petition will 1 That we acknowledge our sinne 2 That we thirst after remission of our sinnes because it is granted to them onlie that desire it and who do not tread vnder foot the bloud of the Son of god 3. That our faith bee exercised because this petition confirmeth our faith and again this petition floweth from faith For faith is the cause of praier and praier is the cause of faith as concerning the encreasing of faith The special Questions 1 What Christ here calleth debts 2 What is remission of sinnes 3 Why we are to desire remission of sinnes 4 How sinnes are remitted vnto vs. 1 WHAT CHRIST HERE CALLETH DEBTS CHrist calleth al our sins debtes both originall actuall and those both of fact and omission And they are called debts because they make vs debters to god either of obedience or punishment which we are to pay For when we sin we doe not giue nor perfourme vnto god what we owe vnto him as long as we giue not this vnto him so long we remaine debters 2 What is remission of sinnes THE creditor is said to Remit the debter when he neither requireth the debt of him nor punisheth him Remission of sinnes is That god wil not impute any sinne vnto vs but doth receiue vs into fauour pronounceth vs iust and righteous and accounteth vs for his sons of his meere and free mercy for Christs satisfaction performed by him for vs imputed vnto vs apprehended of vs by faith And that therefore hee wil not punish vs for our sin but endoweth vs with iustice and euerlasting life because the remission of sinne taketh away the punishment thereof For sin and punishment are correlatiues put sin and you put punishment take away sinne and punishment is also taken away Obiection When we desire that god will remit vs our sins we desire that god wil inuert the order of his iustice Answer The consequence of this reason is false For we desire remission of sinnes for the satisfaction of Christ for which they are remitted vnto vs and therefore our sins are not remitted vs with any breach of gods iustice because they are remitted vs with recompence made for them Reply If they be remitted with recompence made for them Then god dooth not remit vs our sinnes freely Answere They are remitted with recompence therefore not freely in respect of Christ but they are remitted freely in respect of vs because hee receiueth not satisfaction of vs