God and so forth Hitherto concerning the parts of Gods prouidence the sorts follow The prouidence of God is two fold Generall or speciall Of the generall prouidence of God The generall prouideÌ„ce of God is that wherby the whole world is gouerned Gen. 7.1 2.3 And that is declared especially beheld in the preseruation or destruction of things The preseruatioÌ„ of things is that whereby God preserueth all creatures the better to declare his loue towards them Psal 36.8.9 Psal 104. throughout 105.106 Mat. 6.26.30 Preseruation is either vniuersall or speciall The vniuersall preseruation is that whereby he is present with all and euery creature euen with the euill so that he may preserue them onely as long as pleaseth him Psal 104. throughout Mat. 6.26.30 That is made manifest by their succeeding one another or by their continuance By their succeeding one another whereby one sort dying or perishing another sort coÌ„meth in their roome as for example men after men beastes after beastes corne after corne or one season after another season as for example the spring after the winter the sommer after the spring the fall of the leafe after sommer winter after the fall of the leafe By their continuaunce as for example of those things which are voyde of these changes as the continuance of the heauenly motions of the sunne and other starres of the continuall springing of riuers c. Particular preseruatioÌ„ is that whereby he doth take the care of euery particular thing seuerally Mat. 6.30 and 10.29.30 Psal 56.9 God nuÌ„breth euen the teares of his children The destruction of things is that whereby God doth destroy whatsoeuer he will that he might shew euident examples of his most iust iudgements Psal 104.29 and Psal 105. 10. Gene. 7.4 and 19.24 Num. 16.31 The vse of this doctrine of Gods prouidence is three fold 1. That we should be patient in aduersities Rom. 5.3 Iam. 1.3 Iob. 1.21 2 That we should be thankefull in prosperitie Deut. 8.10 1. Thess 3. â—8 3 That we should haue a most sure hope layed vp for the time to come in God our most faithfull father certainly knowing that there is nothing that can draw vs away from his loue Rom 5.2.4.5.6 Rom. 8.38.39 Hitherto concerning the generall prouidence of God his speciall prouidence followeth Of Gods speciall prouidence The speciall prouidence of God is that prouidence whereby God doth particularly gouerne men The workes of Gods speciall prouidence are either vniuersall or particular The vniuersall workes are those which belong to all men generally And the vniuersall workes are these predestination the naturall manifestation and affliction the hid motion of the wils of men and the gouerning of all humane actions Of Predestination Predestination is an ordaining of men being fallen either to eternall life or to eternall death Predestination is two fold Election or reprobation Election and reprobation are properly referred to mankind already made fallen corrupted by sinne but by a metonymie or putting of the effect for the cause euen the very decree of chusing and reiecting is called by that name also Election is that predestination whereby God of his free mercy doth deliuer out of the common destruction whomsoeuer it pleaseth him Ephes 2.3.4.5.6.7 God is pleased to declare his mercy on the elect because when he might most iustly cast away all mankind for sinne into which they had falleÌ„ willingly for we all were the sonnes of wrath by nature euen as well as others he of his free mercy deliuered some from that coÌ„mon destruction that euery mouth might be stopped and the whole glory of our saluation might be attributed to God alone Ephe. 2.3.4.5.6.7 Reprobation is that predestination by which God according to his iustice doth leaue those on whom he will not take mercy in the destruction into which they haue willingly throwen themselues headlong Hitherto concerning predestination now concerning the naturall manifestation of God The naturall manifestation of God Of the naturall manifestation of God is that which is done by the helpe of nature to this end that the excuse of the ignorance of God of sin might be taken away from all men And that naturall manifestation is either by the law of nature or by the workes of nature The law of nature is a naturall knowledge ingraueÌ„ in the harts of men in the first creation teaching a difference betweene honest and dishonest things that we may seeke after the first eschew the latter Rom. 1.32 2.15 The manifestation of God by the workes of nature is that naturall manifestation by which through the workes of creation God doth shew forth his eternall power and diuinity Rom. 1.19.20 Hitherto concerning the naturall manifestation of God now concerning afflaction Of affliction Affliction is a worke of Gods speciall prouidence whereby God according to his eternall decree doth afflict men Affliction is either the punishment or the crosse Of the punishment Punishment is an affliction which God layeth on men for sinne And that is either Gods chastisement or his reuengement ChastismeÌ„t is a punishmeÌ„t whereby God chasteneth the elect for their sinnes that he might sturre them vp to repentance Esay 2.17 Psal 119.71 Gods reuengement is that punishment whereby God doth take veÌ„geance on the sins of the wicked that he might destroy them Gods reuengement is two fold spirituall or bodily Gods spirituall reuengement is that which doth pertaine to spirituall things or to the soule And that is either the hardening of theÌ„ or the withdrawing of Gods grace The hardening of them is a spirituall reuengement when God by his iust iudgement doth leaue some in their naturall blindnesse and naughtinesse The withdrawing of Gods grace is a spirituall reuengement when God for the sins of men doth take away his grace from them whom he had begun to enlighten The bodily reuengement is a reuengemeÌ„t which God layeth on the wicked in things pertaining to the body Againe reuengement is either temporall or eternall The temporall reuengement is a punishmeÌ„t which is layed on the wicked in this life that by it as by a preparation they might be prepared to the most grieuous punishment of hell which at the length remaineth for them Eternall reuengement is a punishment which the wicked shall endure in hell for euermore without any end Hitherto concerning the punishment now concerning the crosse The crosse is the afflictioÌ„ Of the crosse of the Church both of the whole Church specially of the particular and holy members thereof but not for their sin but that the godly treading in the steps of the crosse of Christ may be conformed to his Image 1. Pet. 4.13.15 Phil. 3.10 Rom. 8.28 Coloss 1.24 Heb. 12.2 1. Pet. 2.21 And this crosse is two fold temptation martyrdome The diuine temptation is the crosse of the godly by which God tryeth the faith which they haue in his promises by present or imminent affliction and setteth the same before
of Christ 9. Because if at any other time in suffering the griefes of this life yet especially in the agony of death the power of comfort which the spirite of Christ ministreth doth beyoÌ„d all account ouercome the sorrowes of death 10. Because the flesh indeede is weake but the spirit is ready Mat. 26.41 Therfore the whole man doth not feare death indeede but his meaner part namely the flesh 11. Because the desire that we haue clearely to behold God and to be deliuered from whole sinne doth greatly diminish mitigate the feare and sorrow of death 12. Because our loue towardes the faithfull who ouercoÌ„ming death haue gone before vs and with whom we greatly desire to be ioyned in one country ought to be no lesse then it is towardes them whom we leaue aliue behind vs in this miserable exile and from whom we are loth to be separated who must yet notwithstanding by and by follow after vs. 13. Because we do so euidently and so often perceiue the mercy of God towardes our children being dead therefore it becommeth vs to be of a resolute mind especially sith we know that we are sealed with the pledge of the holy spirite 14. Because we must not make greater account of this naturall life then of the spirituall for so it is meet that the desire hereof might lessen the feare of death 15. Because we certainly know that the soule indeede is immortall and is caried by Angels to the assembly and congregation of the first borne who are written in heaueÌ„ Luke 16.22 Heb. 12.13 And we know that the body resteth in the earth neither indeed hath one vnfitly called the graue the hauen of the body 16. Because we beleeue the resurrection of the body and life eternall 17. Because as in the whole life so in the agony of death God doth not suffer his seruants to be teÌ„pted aboue that which they are able to beare but doth giue euen the issue with the teÌ„ptation 1. Cor. 10.13 That in deed is a wonderfull thing which Gregory saith in his Morals Some dye laughing But we had rather say that death is ouer-come in vndergoing it manfully 18. Because we must not thinke so carefully of a quiet death as of an holy life For as Augustine said excellently We must not thinke that death euill before which hath gone a holy life And as the same man sayth He cannot dye euilly who hath liued well and he hardly dyeth well who hath liued euilly 19. Because death neuer is altogether vntimely whether we respect the good or wicked For the godly are called before the time that they should no loÌ„ger be vexed of the euill but the euill and wicked are taken away that they should no loÌ„ger persecute the good As the same Augustin saith 20. Because this life is filled with so many great miseries that death compared with it is taken to be a remedy not a punishment as Ambrose iudged 21. Because he that hath an extreme feare to dye doth not hope to liue aâ—â—â—r death as saith Chrysostome 22. Because it is better to offer that I meane our spirit for a free will offering to God which otherwise we are bound to restore because it is his due as Chrysostome saith 23. Because as death is euill to the euill so it is good to the good to whom all things worke together for good 24. Because death is the way to life as Ambrose wisely saith 25. Because this death is the reparing of life as the Church singeth 26. Because as Bernard saith The death of the iust is good by reason of the rest it bringeth with it better because it reneweth vs best because it putteth vs out of daunger And as the same man saith the death of sinners is bad worser worst of all but the death of the good is good better best of all 27. Because that death is good which taketh not away life but traÌ„slateth it into a better estate This a senteÌ„ce of the same Bernard 28. Because as the same man also witnesseth death hath freed vs from death life from errour grace from sinne 29. Because faithfull men take death to be but a name onely as saith Chrysostome 30. Because God ruleth death that it cannot be a cause of any euill Hitherto concerning comfort now concerning the rest of the benefites The hearing of the elects prayers is a benefite of God whilest the elect praying in Christes name God performeth vnto them all things which profit their saluation Iohn 9.31 Psal 145.18.19 Iohn 14.13.14 and 15.16 Defence against enemies is a benefite of God whilest he so defendeth the elect against their spirituall and bodily enemies that by no meane they can hinder their saluation Deliuerance out of dangers is a benefit of God whilest he doth often beyond all hope of man deliuer his elect being in distresse that so trying his presence in their perils they might reioyce in him The gift of perseuerance is a benefite of God whilest he doth so seale in the elect the grace of Iesus Christ by the holy spirite that they continue in it euen to the end and can not fall from it Rom. 11.29 Matth. 24.24.1 Iohn 2.19.27 2. Pet. 2.18 Iohn 10.28 Rom. 8.35 Luke 22.32 Hitherto concerning our preseruation in this communion with Christ now concerning the gift of eternall life The gift of eternall life is a benefite of God purchased for vs by Christ when after this life God will giue the elect that they may liue with him for euer Hitherto concerning the promise of grace now concerning the answering againe of a good conscience The answering again of a good conscieÌ„ce is the other part of the couenant of grace whereby the beleeuers do againe promise to God that they will in true saith receiue his benefites and that they will serue him in true righteousnesse and holynesse the better to declare their thankefulnesse towardes him Hitherto concerning the eternall couenant now concerning the temporall couenaur Of the temporall couenant The temporall couenant is a couenant in which God promiseth men temporall good things Of this sort was the couenant which God made with mankind after the flood that he would not destroy the world any more with a flood Gene. 9.8 and so forward And that standeth vpon the eternall couenant is as it were belonging thereunto Hitherto concerning Gods couenant now concerning the diuine signe Of sigues August in his 2. book of Christian doctrine Chap. 1. Phil. Melanct. The diuine signe is that which of it selfe doth cause some diuine thing to come into maÌ„s mind besides that shew which it offereth vnto the senses Or else it is some thing offering it selfe vnto the senses which putteth men in minde of some other thing which is ioyned with that signe A signe is either naturall or giuen A naturall signe is a signe which by nature hath that selfe same thing in it which it signifieth Of this sort is the rainebow signifying either showres or faire
of Christ The Passion of Christ is that part of his obedience when hee in body and soule sustained the wrath of God against sinne Heb. 9.26.28 and 10.11 Dan. 9.24 Esay 53.5 The parts of the Passion of Christ are the suffering of manifold euils euen presently from his birth to the institution of the holy Supper and that solemne and most grieuous Passion in the end of his life The manifold euils from his birth to the institution of the holy Supper are either of the body or of the soule The euils of the body were both pouerty dangers of life and also diuers infirmities He sustained pouertie Mat. 8.20 and 21.1.2 and 27.55 Luke 9.58 that he might enrich vs with heauenly gifts 2. Cor. 8.9 The manifold daungers of his life were these for which he was both led into exile Matth. 2.14.15 and also he did often yeeld for a time to the furies of the enemies Mar. 3.6.7 Iohn 7.1 and 11.53.54 The infirmities of the body Heb. 5.2 were hunger Mat. 4.2 and 21.18 and thirst Ioh. 4.8 wearinesse Iohn 4.6 teares Iohn 11.35 The euils of the soule were both ignorance and temptations as also sadnesse and ignominie For Christ knew not certaine things vntill he knew them by feeling Mat. 11.13 he knew not the day houre of iudgement Mar. 13.32 Of the temptations of Christ His temptations were the assaultes of the deuill and his ministers by which they did endeuour to seduce him to sinne Mat. 4.1 or else to confound him and lay him open to reproch Matth. 22.35 or to cast him into danger of life Mat. 22.15.16 But he was therfore tempted that he might helpe those that are tēpted Heb. 2.17.18 4.15 Also that he might teach vs by his example how we ought to meet with and resist the temptations of the deuill and his instruments His sadnesse was that whereby his soule was heauy and troubled Iohn 12.27 His ignominies were manifold vniust accusations and slanders Mat. 12.24 Mar. 11.19 reproches reuilings Iohn 8.48 His base account and neglect Mar. 6.3.4 reiection contempt and that truely among his owne Hitherto of the euils which Christ suffered from his birth euen to the last and solemne acte of his Passion That last and solemne act of Christes Passion comprehendeth both his striuing in the garden and his betraying as also his iudgement Of the striuing of Christ in the garden The striuing of Christ in the garden was that whereby he did terribly striue with the most vehement feeling of Gods horrible wrath against sinne and with the horrour of Gods curse Mat. 26.37 so forward Out of which he at the length scaping conquerour he brought so to passe that death should no more be fearefull vnto vs. The parts of his striuing are both the feare and trouble of the soule The feare of Christ was that he feared more and more that horrour hanging ouer him Heb. 5.7 The trouble of his soule was the sadnesse of his soule whereby it was most grieuously touched with sorrow anguish and griefe Mat. 26.37.38 The effectes of his striuing were his affectionate and earnest prayer and his sweating of bloud The affectionate and earnest prayer of Christ was that whereby he asked of his father the taking away of that horrour Matth. 26.39.42.44 Christes sweating of bloud was when sweat as it were drops of bloud did fall on the earth Luke 22.44 Thus farre concerning the striuing of Christ now concerning his betraying His betraying was this whereby Iudas Iscariot that vnfaithfull disciple receiuing thirty peeces of siluer for an hire deliuered Christ to the Princes of the Priestes and to the elders of the people of the Iewes Matth. 26.47 and so forward Thus much concerning the betraying of Christ Christ was drawen into two sorts of iudgement to the iudgement of the Priest and of the ciuill magistrate In the former false witnesses being produced in vaine he was at length by Cayphas slandered and condemned for blasphemy Mat. 26.57 and so forward The ciuill iudgemēt is two fold the one before Pilate the other before Herod by whō Christ was sent backe again to Pilate who at the length condemned him to be beatē with rods and to be crucified Now therfore Christ was condemned that he might redeeme vs from eternall condemnation His beating with rods is set downe Mat. 27.26 His crucifying is that wherby he was fastned on wood or on a crosse that he might take the curse of the law from vs vpō himselfe As it is written cursed is euery one who hangeth on a tree Mat. 27.38 Mar. 15.27 Luke 23.33 2. Cor. 13.4 Heb. 13.12 Iohn 19.18 Hitherto concerning the passion of Christ now concerning his death and those things which followed his death namely his burying and descending into hell The death of Christ is part of his obedience when commending his soule to his father hee gaue vp the ghost on the crosse to ratifie his Testament and to loose the feare of death Heb. 9.15.16.17 and 2.14.15 Of the burying of Christ The burying of Christ is that whereby his body was layed into the new tombe Mat. 27.59.60 Mar. 15.46 Actes 13.29 1. Cor. 15 4. Christ was buried for foure causes 1. That it might appeare that he was dead indeed 2. That hee might bury our sinnes with himselfe 3. That we might with him be buried to sinne Rom. 6.4 4. That he might sanctifie our sepulchres Of Christes descending into hell The descending of Christ to hell is the very last degree of Christes humiliation when he was kept downe in the graue vnder the bondes of death three dayes and three nightes as though he had bene vtterly ouercome Actes 2.24.27.29.30 Psal 16.10 Ephes 4.9 Mat. 12.40 The end of this is that he might abolish the sting of hell 1. Cor. 15.55 Hitherto concerning Christes humiliation now concerning his exaltation Conce Christes exaltation Christes exaltation is his state in which he was caried vp into the highest and vnspeakeable glory Luke 24.26 Phil. 2.9 That doth comprehend both his resurrection and manifestation of himselfe fourtie dayes vpon the earth and also his ascension into heauen and his sitting at the right hand of God his father Of Christes resurrection Christes resurrection is that whereby he hauing ouercome death and the dominion thereof by his owne diuine power he rose againe the third day from the dead and liueth with God for euermore 2. Cor. 13.4.1 Pet. 3.18 Rom 6.8.10 and 14.9 There are foure endes and vses of the resurrection of Christ 1. That he by his resurrection hath ouercome death to the intent that he might make vs partakers of his righteousnesse which by his death he hath purchased for vs. Rom. 4.25 1. Pet. 1.1 Thess 1.10.3.4.5.21 1. Cor. 15.16.17.54.55 Or that he by his resurrection hath fully confirmed to vs the redemption righteousnesse purchased for vs by his death 2. That the deuill and death being ouercome he might rule ouer the dead and the liuing Rom. 14.9 3.
inward or outward The outward calling is a calling which is done by the Ministers of Gods word And that is two fold effectuall or vneffectuall Mat. 22.2 The effectuall calling belongeth to the elect in whose harts the word preached doth abide The vneffectuall calling belongeth to the reprobate in whose harts the word of God either findeth no abode or else vanisheth away so that it is become to them the sauour of death and a matter of more grieuous condemnation Thus much concerning the outward calling now concerning the inward The calling that is inward is a calling which is wrought by the holy spirit by whoÌ„ the father draweth vs and giueth vs to his sonne Iohn 6.37.44 and 17.11 Hitherto concerning our calling to Christ now concerning our calling to some office The calling to some office is the separating of a fit person to some office Rom. 1.1 Thus farre concerning our calling now concerning Gods couenant Gods couenant is a bargaine which God hath made with meâ— in which God promiseth to men some good requireth of them again that they performe those things which he commandeth And that couenant is either eternall or temporall The eternall couenant is a couenant in which God promiseth men eternall life And that is two fold the couenant of workes or the couenant of grace The couenant of workes is a bargaine of God made with men coÌ„cerning eternall life to which is both a condition of perfect obedience adioyned to be performed by man also a threatning of eternall death if he shal not performe perfect obedience Gene. 2.17 The couenant with Moses is the couenant of workes The repetition of the couenant of workes is made by God Exod. 19.5 Deut. 5.2 1. King 8.21 Heb. 8.9 and that chiefly for foure causes 1. That God by all meanes might stirre vp men to performe obedience 2. That euery mouth might be stopped and all the world might be made subiect to the condemnation of God for not performing perfect obedience Rom. 3.19 3. That he might manifest mans sinne and naughtinesse Rom. 3.19.20 and 7.7.8.9.10.11 4. That he might thrust vs forward to seeke to be restored in the couenant of grace Gal. 3.22 and 5.23 Thus much concerning the couenant of workes now concerning the couenant of grace Of the couenaÌ„t of grace The couenant of grace is the reconciling of the elect with God by the death of the only mediatour Rom. 8.30 2. Cor. 5.17.18.19.20.21 Heb. 9.15 The mediatour That onely mediatour is our Lord Iesus Christ who onely doth reconcile vs to his father by his satisfaction and merit Gene. 3.15 and 11.35 Gal. 3.12.13.14 Gene. 15.18 17.2.10.11 Exod. 6.4 the Epistle to the Heb. Chap. 7.8.9 10. The couenant made with Abraham is the couenant of grace Actes 3.25 The couenant of grace is also called the Testament because this reconciliation was made and ratified by the death of the testatour Christ comming betweene Heb. 9.16.17 Christ purchased reconciliation between his heauenly father and vs by his death and there withall left it vnto vs no otherwise theÌ„ parents dying doe leaue their goods to their children And that perpetually is one and the selfe same if we consider the substance thereof as there is but one Church in all ages one true faith ReligioÌ„ of Saints one God one mediatour Christ but one sacrifice for sins but one righteousnesse redeÌ„ptioÌ„ of the world one manner for all the ages of the world to obtaine saluation namely by faith in Christ Heb. 13.8 Reuel 13.8 1. Tim. 2.5 Rom. 12. and 4.3 Ephes 1.10 Rom. 9.5 Col. 1.18 Ephe. 2.21 Actes 4.2 Mat. 11.27 Iohn 14.6 Luke 10.24 Iohn 8 56. Gene. 3.15 and 22.18 But by the circumstances it is called the old or new Testament It is called the old Testament or couenant because it was hid from the faithfull by diuers shadowes and figures before Christ was manifested in the flesh Gene. 12.7 Heb. 9.4.18 Exod. 24.8 It is called the new TestameÌ„t or couenaÌ„t because it is clearely manifested to the faithfull by Christ himselfe shewed in the flesh Heb. 8 6. Therefore the faithfull in the old Testament had Christ as yet couered in a type or rather they looked for a true manifestation of him but we haue him manifested indeede They had figures we haue the thing it selfe they did reioyce in outward and ceremoniall things we triumph in spirituall and the things signified without types Ierem. 31.31 Matth. 26.28 1. Cor. 11.25 Heb. 8.9.10 and Chap. 9. and 10. Of the couenant of grace there be two parts the promise of grace the answering againe of a good conscience The former respecteth God the later respecteth the faithfull Heb. 8.10.11.12 Of the promise of grace The promise of grace is the first part of the couenant of grace by which God promiseth freely his benefites purchased by Christ vnto all those who beleeue in Christ The benefites purchased by Christ for vs and promised in the Gospell are these the giuing of the holy spirit the communion with Christ and our preseruation in this communion and the giuing of eternall life Of the giuing of the holy spirit The giuing of the holy spirite is a benefite of God by which he giueth vs his holy spirite who maketh vs partakers of Christ and of all his benefites Of the knowledge of the holy spirit there be two parts the first concâ—rning the person of the holy spirite the second concerning his office If we consider his person he is true God equall with the father and the sonne Actes 5.3.4 Gene. 1.2 Math. 28.19 Mar 16 15. But the office of the holy spirite is this that by him the father and the sonne doe shew foorth their power and execute the decrees of their will in creating sustaining and mouing all things but chiefly in mouing the harts of those that heare Gods word and in sanctifying and quickning the elect with eternall saluation Thus farre concerning the giuing of the holy spirite now concerning our communion with Christ Of our communion with Christ Our communion with Christ is the benefit of God whilest he giueth to the beleeuers Christ himselfe and his merits that he might powerfully worke in them eternall life Iohn 3.16 Rom. 8.32 That is also called our ioyning vnion knitting together with Christ our ingrafting into Christ the eating of Christes flesh the drinking of Christes bloud the bringing of vs vnder one head ioyning into one body vnder one head to wit Christ Ephes 1.10 our washing in the bloud of Christ the quickning of vs the raysing of vs from the dead the placing of vs in heauen together with Christ Ephes 2.5.6 Now the communion of all Saintes with Christ is one and the selfe same that is to say onely spirituall There is not a bodily entrance and remayning of Christ within the bodies of the Saints neither doth Christ dwell spiritually in some and bodily in other some but in all beleeuers spiritually onely And that is
anger of God are those punishments by which he punisheth sinnes Rom. 1.18 And that is also called the reuengement of God Esa 47.3 Psal 2.5 The furie of God is the fierce and mighty wrath of God declared by most grieuous punishments Psal 2.5.12 The hatred which is in God is an abhorring lothing and reiecting of euill Mala. 1.2.3 Rom. 9.13 Of the repenting of God The repenting of God is not a changing of his diuine counsell and decree which is immutable 1. Sam. 15.29 but a chaunging of the workes of God Genes 6.6 1. Sam. 15.11 Ierem. 18.8 The causes thereof are either the sinnes or repentance of men Notwithstāding this kind of change is decreed by God from euerlasting For God hath decreed both of these namely to performe some worke and to change it againe for the sinnes repentance of men That changing of the worke is called the repenting of God And these are the affections which are attributed to God the adioynts follow The adioynts of man which are attributed to God are these to sit in a throne to see Psal 2. to arise to ascēd to descēd apparell Psal 104.2 he is called also a husbandman Iohn 15.1 And these attributes are taken from mā others follow which are both common also taken from other creatures Of this sort are these place time ascending descending Wings are also attributed to God by which is meant protection and defence Deut. 32.10 Psal 17.8 Psal 91.4 Likewise a shadow is attributed to God Psal 91.1 by which is meant protection For euen as a shadow doth protect vs from the beames and heat of the sunne so God doth protect vs from daungers So God by a metaphore is called by diuers names He is called a tower Psal 91.2 For euen as in high and defenced towers we are safe from the enemy so God doth set vs in safetie He is called a shield a buckler Psal 3.4 He is called a consuming fire Deut. 4.24 9.3 Heb. 12.19 He is called a rocke Psal 71. He is called a strōg dwelling place Psal 71.3 He is called a defence Psal 71.3 Hitherto we haue spoken concerning the attributes of God now we will speake concerning the persons of the Deitie A person of the Deitie is a subsistence in the Deitie Of the persons of the Deitie hauing such properties as cannot be communicated from one to another There are three persons in the Deitie the Father the Son the holy ghost Mat. 3.16 28.19 1. Iohn 5.7 Ephes 2.18 Gene. 1.26 and 18.2 Exod. 3.6 and 15.16 Psal 33.6 Esa 6.3 These are coeternall and equall of one the selfe same simple essence distinct one frō another by an incommunicable proprietie And those are distinguished one from another not essentially because the essence of them is but one yet notwithstanding really they differ from the essence of God not in deed but by respect or by relation onely The Father is the first in the Godhead which hath begot the Sonne frō euerlasting Psal 2.2 Cor. 13. The Sonne is the second in the Godhead which is begotten of the Father by an eternall communicating of the whole essence Iohn 1.14.18.34 and 3.16 Mat. 3.17 2. Cor. 1.19 Hose 11.3 Luke 1.31 Rom. 1.4 Of the diuine generation The diuine essence neither doth beget neither is begotten because that which doth beget is in very deed distinguished from that which is begottē now the diuine essence being but one and most simple it cannot be distinguished from it selfe The Sonne is beggotten of the essence of the Father and hath the whole essence of the Father not by flowing from neither by cutting out of the Father neither by propagation for the essence of the Sonne doth not flow from the essence of the Father neither is it propagated or cut out of it but by cōmunicating And the Sonne is not in deede the Sonne of himselfe because he is the Sonne of the Father yet notwithstanding he is God of himselfe that is to say that essence which is in the Sonne is not of another but of it selfe seeing the essence of the Father and the Sonne is one and selfe same The essence of the Father is of it selfe without all beginning but the essence of the Son is the essence of the Father For the Godhead by which the Son is God is that same by which the Father is God therefore the essence of the Sonne is of it selfe and without beginning Therefore Christ is God of himselfe For except he be God of himselfe he certainly can not be God at all For that he be God God hath it of himselfe naturally He cannot be God whose essence is not of it selfe But it is one thing for the essence to be begotten and another thing to be begotten of the essence The essence is not begotten of the essence the essence is without generation Therefore the Sonne also as he is God is not begotten But the Son is begotten of the essence of the Father Wherefore Christ as he is God is of himselfe as he is the Sonne he is of the Father The holy Spirit is the third person in the Godhead which proceedeth from the Father and the Sonne Iohn 15.25.26 and 20.22 Rom. 8.9 Esa 6.8.9 Actes 28.25.26 5.3.4 1. Cor. 3.6 and 19.20 2. Cor. 6.16 Therefore God is one in essence Exod. 3.14 Deut. 4.35 and 6.4 and 7.9 and 10.17 and 32.39 1. Cor. 12.6 Gal. 3.20 Ephes 4.6 1. Tim. 2.5 But three in persons whereupon we worship the reuerend Trinitie or Trinitie in vnitie Genes 1.26 and 18.2 1. Iohn 5.7 Ephes 2.18 Rom. 9 5. 1. Timot. 3.16 Actes 5.3.4 Hitherto concerning the essence of God now concerning his workes Of the workes of God The works of God are those things which God doth for his own glory Psal 8.1 19. 104.1 Prouerb 16.4 Esay 48.9 Rom. 1.20.21 And by the cōsideratiō of Gods works diuers names are giuē to God in the Scripture Furthermore those are the vndeuided workes of the Trinitie yet we must keepe the personall proprietie the naturall distinction order of the persons in working For as the Son is of the Father and the holy Spirite of the Father and the Sonne so the Father worketh immediatly by the Sonne and the Father and the Sonne by the holy Spirite in performing the same worke For the Father is powerfull but by the Sonne and the holy Spirite Iohn 5.19 The Father worketh by the Son not as by an instrument or helper of the working The workes of God are either benefits or iudgements The benefits of God are the works which God doth performe for our good The benefites of God are either spirituall or bodily Spirituall benefites are those which pertaine to the soule or spirituall life Bodily benefites are those which pettaine to a bodily life Hitherto generally concerning the benefites of God now concerning his iudgements The iudgements of God are those works by which he iustly layeth afflictiōs vpō men Againe the
commandement is this thou shalt no haue strange Gods before me In this commandement God forbiddeth to haue strange Gods before him A strange God is euery thing in which a man putteth his confidence besides the true God or that which a man doth feare or loue more then God or equally with God or to which he giueth diuine worship contrary to the expresse word of God To haue strange Gods is to put his confidence in any thing which is not the true God or to loue or feare that more then God or as well as God or to giue to it diuine worship contrary to the expresse word of God Not to haue strange Gods before God is to eschew all idolatry not onely in the sight of men but euen in the heart because God seeth all things The second commandement is this The 2. commandement thou shalt not make to thy self any grauen image neither shalt thou counterfeit any Image of those things which are in heauen aboue or in the earth beneath or in the waters vnder the earth thou shalt not bow downe to them nor worship them For I am the Lord thy God strong iealous reuenging the sinnes of the fathers vpon the children and that vnto the third and fourth generation of those that hate me and shewing mercy vnto thousandes of them that loue me and keepe my commandements In this commandement God forbiddeth both the framing of Images for Religions sake and also the worshipping of them And by Image is vnderstood by putting the part for the whole euen all the worship of God deuised by men Therefore Images are not to be borne withall in Churches which might be in steed of bookes to the ignorant people For neither doth it become vs to be more wise then God who will haue his Church to be taught not with dumbe Images but with the liuely preaching of his word Iere. 10.8 Haba 2.18.19 Luke 16.29 Neither is God to be otherwise worshipped thē he hath prescribed in his word Now there is a threatning and promise added to this commandement that it might driue vs the more powerfully from Idolatry as from an abhominable sinne In the threatning God nameth himselfe strong and iealous He calleth himselfe indeed strong that we might feare the power which he hath to reuenge He calleth himselfe iealous because he neuer without punishmēt suffereth his honour to be giuen to any other But in the threatning God doth threaten punishments both to the sinners themselues and also to their posterity God for two causes threateneth punishments to the posterity of sinners 1. That he might shew the greatnesse of sinne which draweth punishments not onely vpon them that commit them but vpon their posterity also if God should deale according to the straightnesse of his iustice 2. That at the least men fearing the punishment that shall light on their posterity they might abstaine from sinne That the posteritie be punished for the sinnes of the parents it is not against the iustice of God for such is the naughtinesse of our nature that except God regard vs in his singular mercy we should all of vs perseuere in the sinnes of our parents Thus farre concerning the threatening In the promise ioyned to this commandement God promiseth that he will blesse euen the posterity of the godly There are two causes leading him to this 1. That he might expresse the greatnesse of his mercy toward the godly whereby he doth blesse not onely them but their porterity also 2. That happynesse being promised to our posterity he might sturre vs vp more earnestly to godlinesse And he saith that he will blesse to the thousandth generation punish at the least to the fourth that he might testifie that he is not delighted with the destruction but with the saluation of men that he doth not punish but for the manifestation of his iustice Hitherto concerning the second commandement now concerning the third The third cōmandement is this The 3. commandement thou shalt not vse the name of the Lord thy God rashly For the Lord thy God will not let him go vnpunished who taketh his name in vaine In this commandement God forbiddeth the vaine vse of his name and establisheth that prohibition with a grieuous punishmēt The vaine vsing of Gods name is when any false or reprochfull thing is spoken of God or when a man by lightnesse or vngodlinesse doth falsly or rashly sweare by God or when one doth bitterly curse others by custome or desire of reuengement The establishment of this commandement containeth a threatning of punishmēt that God might shew that the profanation of his name is to be accounted amongst most grieuous sinnes The 4. commandement The fourth commandement is this Remember that thou keepe holy the Sabaoth day Six dayes shalt thou labour and doe all that thou hast to doe But the seuenth day is the Sabaoth of the Lord thy God in it thou shalt doe no manner of worke thou nor thy sonne nor thy daughter thy manseruant nor thy maidseruant the cattell nor the stranger that is within thy gates For in six dayes the Lord made heauen and earth the sea and all that in them is and rested the seuenth day wherefore the Lord blessed the Sabaoth day and hallowed it The sanctification of the Sabaoth day is the appointing of an holy day to the publike worship of God or else it is to bestow a day in holy workes and exercises There are foure parts of the sanctification of the Sabaoth the handling of Gods word the vsing of the Sacraments publicke calling on God by prayer and the exercising of the workes of mercy God for two causes would haue a certaine time appointed for the ministery of the Church 1. For our weaknesse who otherwise do seldome wholy giue our selues to the meditation of heauenly things 2. That rest from labour might be giuen to those who are vnder other mens authoritie Now we are not bound to the seuenth day for Christ by his comming hath abolished the ceremonies of Moses Hitherto concerning the first table of the ten commandements The second followeth The second table of the ten commandements The second table of the ten commandements consisteth of sixe commandements concerning our duties or loue towardes our neighbours And those commandements are in order the fift the sixt the seuenth the eight the ninth and the tenth The 5. commandement The fift commandement is this Honour thy father and thy mother that thy dayes may be prolonged in the land which the Lord thy God shall giue thee Of this commandement there are two partes In the first part God commandeth the performance of honour due to our parents By the name of parents are vnderstood not onely those who begat vs but euen all superiours who are ouer vs or who are set ouer vs by God to gouerne vs. Now of the honour due to our superiours there are fiue partes reuerence loue obedience in all things not forbiddē by God thankefulnesse
is a full satisfaction for our sinnes sufficiēt for all the men of the world if all did receiue the same by faith The powerfull working of Christ is that by which he doth certainly bestow on the beleeuers benefites purchased by his merite for them as for example the forgiuenesse of sinnes regeneration the holy spirit and eternall life and doth preserue the same benefites in them and endue them with perseuerance that they fall not from grace Thus much concerning the expiation of sinne now concerning intercession to God Of intercession to God Intercession to God is the other part of Christes Priesthood whilest that he causeth by the perpetuall memory of his sacrifice that his father should receiue vs into grace Hitherto concerning Christes Priesthood now concerning the kingly office of Christ Of the kingly office of Christ The kingly office of Christ is this that he as the head gouerneth the Church Psal 2.6 Luke 1.33 Mat. 28.18 Iohn 10.28 And he exerciseth that two wayes one way if we consider the Church by it selfe another way if we cōsider the enemies of the Church If we consider the Church by it selfe he exerciseth his kingdome two wayes 1. Because by his holy spirit he powreth heauenly giftes vpon vs which are his members Ephes 4.10.11.12 2. Because he gouerneth vs by his word and spirite If we consider the enemies of the Church of Christ he exerciseth his kingly office also two wayes 1. That he by his power doth defend preserue and mightily deliuer both vs and that saluation which he hath purchased for vs against our enemies Psal 2.9 and 110.1.2 Iohn 10.28.29.30 Ephes 4.8 2. Because he doth beat downe their enemies vntill at the length he may fully perfectly deliuer vs from them The vanquishing of the enemies is two wayes 1. Because he doth depriue our enemies of all power although they be neuer so strong and proud as the deuill and all the wicked 2. Because he doth vtterly abolish other as death 1. Cor. 15.26 Thus farre concerning the reuelation of doctrine now concerning the foretelling of things to come Of the foretelling of things to come The foretelling of things to come is a laying open of Gods will by which God would foretell those things which shall be hereafter as farre as it might be for our good to know them And that is either confirmed by an oth or else it is without an oth The oth of God is a confirming of the foreshewing of things to come not because that foreshewing is doubtfull but because God would so prouide for our infirmity iudging of God according to the maner of men that if any bee not contented with the bare wordes of God the othes might suffice him Taulerus saith thus O blessed are they for whose sake God sweareth ô miserable are they who beleeue not God whē he sweareth The bare foretelling is that which hath no oth adioyned to it but yet it is as certain as if God that had sworne had done it And therfore Philo sayd elegātly all the words of God are othes in respect of their certaintie neither do they need any cōfirmatiō as whose truth proueth and defendeth it by the effectes as the shining of the natiue light being sēt forth Againe the foretelling of things to come is either absolute or with a condition The absolute foretelling is that which is without all condition and that is prophecie or foretelling A prophecie or foretelling is a reuealing of misteries or secret things which shall come to passe in their due time Such were many foretellings of the Prophetes of Christ concerning his owne passion death resurrection concerning the ouerthrow of Ierusalem cōcerning the end of the world cōcerning false Prophets of Agabus concerning the pestilēce to come of Paul concerning the restoring of the Iewes and concerning Antichrist c. Hitherto concerning the absolute foretelling of things to come The foretelling of things to come with condition is that to which some certaine condition is annexed which if it be present the things foretold are done And that is either promise or threatning Gods promise is a foreshewing of good things to come which God will giue vs if we also performe those things which he requireth of vs or if we satisfie the condition which he layeth vpon vs. The promise of God is either spirituall or bodily The spirituall promise is that whereby God doth shew that he will giue vs spirituall good things The bodily promise is that whereby God doth shew that he will giue vs bodily good things as farre as it may be expedient for our saluation Againe the promise is either of the law or of the Gospell The promise of the law is a promise which the law propoundeth hauing a condition of perfect obedience annexed vnto it For the law precisely commandeth the condition to be fulfilled neither otherwise performeth it the promises then as the condition shal be throughly performed Therfore the perfect fulfilling of the condition commanded by the law should haue had a respect of merit and should haue bene a cause of obtaining those rewards which the law promiseth But the perfect fulfilling of the condition of the law cannot be performed by men corrupted with sinne The promise of the law although it hath a condition adioyned vnpossible to be performed by a corrupted nature notwithstanding it is not vnprofitable or idle for the vnpossible condition is therefore adioyned that men might be admonished of their weakenesse and they throughly vnderstanding the same might flye to Christ by whō they being receiued into grace and already hauing obtained iustification might obtaine those same promises The promise of the Gospell is a promise which the Gospell propoundeth hauing the condition of faith adioyned to it For the Gospell promiseth forgiuenesse of sinnes and eternall life yet to the beleeuers onely The promise of the Gospell is vniuersall but to the beleeuers for all which beleeue in Christ do receiue forgiuenesse of sinnes and eternall life Actes 10.43 Iohn 3.16 But it doth not pertaine to the vnbeleeuers Thus much concerning the promise now concerning the threatning Threatning is a denouncing of euils to come by which God will either chasten his or punish the wicked except they repent Therefore the condition of repentance is adioyned Threatning also is either spirituall or bodily Spirituall threatning is that whereby God doth denounce that he will send spirituall euils vpon vs. Bodily threatning is that whereby God doth denounce that he will send bodily euils vpon vs. Hitherto concerning the supernaturall manifestation of Gods will now concerning his calling of vs. Our calling is a worke of Gods speciall prouidence whereby God doth call men to some certaine end Matth. 22.9 1. Cor. 1.9 1. Tim. 2.4.29 And that calling is either to Christ or to some office The calling to Christ is that calling wherby God doth inuite vs to Christ that by him we might obtaine eternall life And that calling is two fold either
For to hate sinne is to turne away from it and to shunne it Nehem. 9.35 Ierem. 36.3 Ezech. 14.6 A profitable sadnesse is true feare and grief of conscience for sinnes committed by which we offend God ioyned with the true hatred of sinne Esay 66.2 2. Cor. 7.11 Ioel. 2.12.13 Deut. 4.29 Ionas 3.8 2. King 22.19 Hitherto concerning the mortification of the old man now concerning the quickening of the new man The quickning of the new mā is the other part of repentance Of the quickening of the new man whereby a new spirituall life is raysed vp in vs. Gal. 2.19 Rom. 6.10.11 And that same is called our resurrection with Christ Of this there be two parts the comfort of the conscience and spirituall gouernement The comfort of the conscience is the true ioy of a contrite cōscience in God hauing receiued forgiuenesse of sins by faith through Christ Psal 51.10.14 Rom. 5.1 Esay 57.15.16.17.18 and 61.1 Esay 49 13. The spirituall gouernement is the other part of quickning by which God leadeth by his spirit the regenerate in the right way of his commandements so that they liue no longer to sin but to God and do lead a new life Rom. 6 throughout Also 7. and 8. where he speaketh largely of sanctification or regeneration Dauid very often prayeth to God for this spirituall gouernement chiefly Psal 119.33.34.35 and euery where throughout the whole Psalme So Psal 25.8.9.10 Thus far concerning the regeneratiō of the soule now concerning the regeneration of the body Of the regeneration of the body The regeneration of the body is that by which the body is made obediēt to the spirit being regenerated Rom. 12.1 Therfore there is both a mortification and quickning of the body also Rom. 6.12 c. The parts of the regeneration of the body are two the bridling of the affections and the ruling of the moueable members The bridling of the affections is the first part of the regeneratiō of the body by which the affectiōs of the body are tamed that they might obey reason regenerated The ruling of the moueable mēbers is the other part of the regeneration of the body by which all the members of the body are ruled lest being thrust forward by the rēnāts of corrupted lusts they shuld do any thing cōtrary to the cōsent of the mind will regenerated The testimony of regeneration is a holy and iust life O how many are there who by their wicked life do openly shew that they are not regenerated An vpright man a corrupted mā a regenerated man an vnregenerated man differ by a rationall respect and not in subiect and truth of being Hitherto concerning the parts of regeneration the perpetuall adioynts thereof remaine Of the spirituall warfare The spirituall warfare or battell and victory of the Saints are things continually accompanying regeneration The spiritual battel or warfare is the battel of a regenerated mā by which he fighteth against the deceipts of the deuill the bad exāples of the world the sollicitings of his owne flesh as the causes of sinne resisteth them stoutly Rom. 7.8 and so forward Gal. 5.16.17 The victory of the saints is a victory wherby the Saints doe through Christ ouercome the snares of the deuill of the world and their owne flesh Hitherto concerning regeneration now concerning adoption and the freedome of the sonnes of God Of adoption Adoption is a benefit of God by which he receiueth vs for Christes sake to be his sonnes and maketh vs heires of heauen and eternall life with him Rom. 8.15.16.17 Gal. 3.26 Ephes 1.5 Iohn 1.12 Adoption is two fold imperfect is that which we haue in this life of this it is spoken to the Romanes For ye haue not receiued the spirit of bondage againe to feare but the spirite of the adoption of sonnes by which we crye Abba father And they already haue obtained this adoption who haue receiued Christ by faith Iohn 1.12 The other adoption is perfect which in the resurrection shal be giuen of that it is spoken in the same Chapter to the Romanes Euery creature sigheth and waiteth for the reuealing of the sonnes of God Moreouer euen we also hauing the first fruites of the spirite doe sigh within our selues wayting for the adoption and redemption of our bodies Thus farre concerning adoption now concerning the freedome of the sonnes of God The freedome of the sonnes of God is the deliuering of vs by Christ from a spirituall bondage Gal. 5.1 The freedome of the sonnes of God is either inward or outward The inward freedome is that which belongeth to the inward life Iohn 8.31.36 And that is two fold freedome from eternall bondage and freedome from the bondage of sinne Freedome from eternall bondage is that by which we are freed from the power and tiranny of the deuill and from condemnation and eternall death Iohn 8.36 By this we are comforted in the conflict of conscience with the iudgement of God Freedome from the bondage of sin is that by which we are deliuered from the dominiō of sinne that sin may no longer raigne ouer vs but that we being iustified and endued with the holy spirit might liue to righteousnesse and vnto God Iohn 8.34 2. Cor. 3. where the spirit of the Lord is there is liberty Rom. 6.6 and so forward euen to the end 2. Pet. 2.19 Galat. 5.13 Thus much concerning inward freedome now concerning outward freedome Of Christian libertie The outward freedome is that which pertaineth to the outward life And it is called Christian liberty because it belongeth to Christians onely And that is two fold freedome from the lawes of Moses and freedome in indifferent things Of freedome from the lawes of Moses Freedome from the lawes of Moses is that by which Christians are loosed from the ceremoniall Iudiciall lawes of Moses namely so farre forth as they onely pertaine to the ciuill gouernement vnder Moses 1. Cor. 9.1.19 2. Cor. 3.17 Heb. 9.10 For such lawes which belong to the law of nature and by which all nations are bound are not abrogated Freedome in indifferent things is that by which Christians are free in the vse of indifferent and meane things 1. Cor. 9.1 Of freedome in indifferent things Things indifferent or meane things are those which are neither commanded nor forbidden by God but are deliuered and instituted by men Of indifferent Such are the ceremonies instituted by humane authority for good orders sake These may be kept or omitted by the power of Christian liberty They may indeed be obserued in this respect namely for the preseruing of concord and auoyding of the offence of the weake Rom 14.15.16 1. Cor. 8.1.9 11.29 2. Cor. 11.12 but so that alwayes there be no false opinion namely 1. of merit as though the obseruing of them might merit forgiuenesse of sinnes 2. Of worship as though God would be worshipped with thē cōtrary to his expresse word Mat. 15. In vayne they worship me according
by good works Therefore the sense and meaning of the first petition is this Grant that we may glorifie thee by true faith and good works We sanctifie Gods name by true faith when we rightly acknowledge God and his workes We sanctifie Gods name by good works both when we worship God aright and also when we desire and labour for vertue and well doing and that to this end that the most holy name of God might not be slaundered through our meanes but rather that other seeing our good workes might glorifie our heauenly Father The second petition is this II. Petition Let thy kingdome come In it we aske the comming of the kingdome of God The comming of the kingdome of God is the gouerning of the Church And this comming of Gods kingdome is two fold either to the whole Church or to the seuerall members of it The cōming of gods kingdome to the whole Church is when God defendeth the Church And that two waies both in preseruing encreasing his owne church in destroying the church of the deuill or sathās synagogue The comming of Gods kingdome to euery mēber of the church is when God doth so by his word and spirite gouerne euery one that he doth subiect them more and more to himselfe and the obedience of his will The sense therefore of the second petition is this Gouerne thy Church and the seuerall members of the Church by thy spirit and word The third petition is this III. Petition Thy will bee done as in heauen so in earth also In it we aske that all of vs might obey Gods will and that all wicked lustes being tamed we might wholly and altogether serue God and that so readily and willingly as the holy Angels in heauen do Will doth here signifie that which is acceptable to God and that also which he therfore requireth of vs. The three former petitions haue been thus expounded the three later follow The three later petitions pertaine to our necessity and that both as in respect of the body as the fourth petition and also as in respect of the soule as the fift and sixt The fourth petition is this IIII. Petition Giue vs this day our daily bread In it we aske the sustentation and nourishment of this temporall life Daily bread is whatsoeuer is necessarie for the vpholding and preseruation of this present life God indeed hath commaunded vs to get it with the labour of our hands but yet we aske it of God because neither our labour neither those thing which are gotten by our labour do or can profite vs without Gods blessing which it selfe also is part of dayly bread But if thou art rich and abounding yet as if thou were needy pray daily for the blessed vse of thy riches thinke that full sellers and full store-houses or chests may be sodenly emptyed except they be kept by the Lords hand yea except the Lord shall season with his blessing the meat and drinke that we take in they that eat shall sterue for hunger they that drinke shall waxe dry with thirst Eze. 4.14 Ye shall eat and not be satisfied Leuit. 26.26 Now we name it our bread indeede and yet we aske that God would giue it vs because that by the gift of God it is become ours neither can any thing be ours or become ours except God giue it We name it our bread that so being content with that we might not desire another mans And we call it our bread and not mine that so euery one might know that he ought to aske bread necessary not for himself alone but for his neighbour also Lastly we aske dayly bread and pray that the same may be dayly giuen vs for foure causes 1 That a distrustfull carefulnesse for to morow might be taken out of our minds 2 That we might remember that for daily bread we haue neede of daily prayers 3 That we might be daily admonished of the shortnes of this our bodily life as though we should liue to day onely 4 That we might not immoderately greedily desire or couet any thing besides that which God hath prescribed The fift petition is this V. petition And forgiue vs our trespasses as we forgiue those that trespasse against vs. In it we aske the forgiuenesse of sinnes or iustification And when God in his eternall couenant had willingly freely promised vs forgiuenesse of sinnes he hath also bound vs to himselfe by the answering againe of a good conscience to forgiue our brethren So that he is not bound to keepe his promise with vs except we also continue in the obligation couenant or condition to be performed on our part Our forgiuing therefore is not a cause of Gods forgiuing for God first hath freely promised vs forgiuenesse when as yet wee were his enemies and besides he hath bound vs to himselfe to pardon our brethren also The cause can not be after his proper effect But our forgiuing of them is after Gods forgiuing of vs. Therefore our forgiuing is not the cause of Gods forgiuing The assumption is certaine for they only can pardon their bretheren to whom God hath forgiuen their sinnes and by this testimonie we feele in our harts that our sinnes are pardoned vs if wee be fully purposed with our selues from our hearts to pardon all those who haue offended vs. The sixt petition is this VI. Petition And leade vs not into temptation but deliuer vs from euill In it we aske both that we our selues may be gouerned by the holy spirite and word least we should fall into sinne And this gouerning is part of our regeneration or sanctification and also deliuerance from euils that is to say from the snares of Sathan from the deceipts of the world and from the entisements of the flesh as causes of sinne Thus hath the second part of the Lordes prayer bene handled the third followeth The third part of the Lords prayer is a cōfirmation which conteyneth three argumēts by which our faith is confirmed that God doth certainly heare our prayers Two arguments are drawen from the adioynts of God the third from the end of hearing The first adioynt of God is this because he is king hauing rule ouer all things The second because he is able who can giue vs all things which we aske The argument from the ende is that he might be praysed and glorified for euer because he is God and a most bountifull and mercifull father Hitherto we haue handled the third part of the Lords prayer the conclusion remaineth The conclusion of the Lords prayer consisteth in one word Amen which is both a wish that those things may be ratified which we aske and also a note of confidence wherby we shew that we are perswaded that God hath certainly heard our prayers Blessing is a peculiar kinde of prayer Blessing and that is whereby we aske good things for other men at the hands of God And that is due to all whether
friends or enemies To it is opposed execration or cursing Against praier to God is opposed wicked prayer idolatrous prayer the omitting of prayers a vaine babling and tediousnesse in praying A wicked prayer is an asking of those things at Gods hande which are contrary to Gods will and law An idolatrous prayer is that which is directed and made either to the fayned gods of the Gentiles or to dead Saints and of this sort are the prayers of Ethnickes and Papists The omitting of prayers is a sin when any doth omit praiers as though he did not want the helpe and blessing of God A vaine babling is the reciting of long or many prayers with the vaine noyse of the lips without the true motion of the hart without faith hither pertaine the bellowing of the Monkes in the Churches Tediousnesse in praier is a sinne when any one hauing a desire of other things maketh prayer with a wandring mind and a hart that desireth the prayers were ended Hitherto concerning prayer now concerning an oath Of an oath An oath is a calling vpon God by which we call him as the onely searcher of the hart and raynes for a witnesse of our speech that so he may giue testimony to the truth and aueng and punish the deceipt if we wittingly deceiue others thereby Deut. 6.13 and 10.20 Rom. 1.9 2. Cor. 1.23 11.31 Phil. 1.8 The parts of an oath are two that is taking God to witnesse and cursing Taking God to witnesse is that by which the swearer doth cite God as a witnesse of his asseueration Rom. 1.9 Deut. 6.13 10.29 Ios 23.7 Esa 65.16 Ier. 5.7 12.16 Cursing is that by which the swearer doth vow and tie himselfe to the punishment of periury that he may be accursed before God and God may punish him if he wittingly deceiue 1. King 2.23 An oath is two fold to wit offered or a voluntary oath of a mans owne accord An offered oath is that which is offered by the Magistrate or Iudge or the aduerse party in Greeke it is called swearing Heb. 6.16 A voluntary oath or oath of a mans owne accord but yet taken a mans calling forcing him thereunto is that which is done that we might defend either our owne or other mens good name life as Paul by calling God to witnesse affirmeth that he spake the truth Rom. 9.1 The refusing of a lawful oath and a wicked oath are contrary to the religion of an oath The refusing of a lawfull oath is a sin whē any doth refuse to take an oath which either the Magistrate doth iustly require or otherwise necessitie demandeth vnder this condition that faith may bee confirmed and the truth established that so both the glory of God may be set forth and other mens safetie prouided for A wicked oath is a sinne when a man doth sweare against the law of God And it is either a rash oath or an Idolatrous oath or els periury or of an vnlawfull thing A rash oath is when any sweareth rashly without cause of a certaine lightnes and prophane custome as if any being angry sweareth that he will slay another An Idolatrous oath is when a man sweareth by Saints or other creatures Periurie is a sinne when any wittingly and willingly deceiueth by an oath whether it be in giuing testimonie or in professing some thing of himselfe or in the promise of his owne will Exod. 20.7 Leuit. 19.12 Matth. 5.33 Iam. 5.12 An oath of an vnlawfull thing is when any sweareth that he will doe that which is contrary to Gods word Such was that of Iephte and of Herod So much concerning calling vpon God now concerning thankesgiuing Of thankesgiuing Thanksgiuing is the worship of God whē we render due praise to God for good things giuen or promised Psal 50.15 The parts of it are two the approbation of Gods workes and praysing of God The approbation of Gods workes is a part of thankesgiuing when wee allow all things whatsoeuer God doth because they are good and therefore we do suffer them to please and like vs. So it becommeth vs also to allow of the iudgements of God his prouidence and gouerning of tempests of calmenesse of rayne of wars of our health of our household affayres and all other things Mar. 7.37 Psal 119.71 The praysing of God is a part of thanksgiuing when we prayse God in al his workes To it is adioyned the admiration of Gods workes and the right estimation of them The admiration of Gods workes is a part of the praysing God when wee maruaile at his works with the true motion of our hart Psal 8.2 Mar. 7.37 Matth. 9.33 The right estimation of Gods workes is a part of the praysing God when we magnifie and extoll his workes Psal 8.2 and so forward and 104 throughout To thankesgiuing is opposed an hypocriticall thankfulnesse as is that of the Pharisie Luk. 18.11 and ingratitude towardes God which is a sinne when wee doe not acknowledge that we haue receiued of God whatsoeuer good thing we haue Also whē one vseth Gods graces and giftes without thankesgiuing Also when any findeth fault with the workes and iudgementes of God or when any doth little esteeme the workes of God and his iudgements or when any is not content with that which God giueth him and prescribeth God what and how he ought to doe And thus farre concerning thankesgiuing now concerning the confession of the truth Of the confession of the truth The confession of the truth is the worship of God when we do openly without feare professe the heauenly truth as it is made knowen vnto vs out of the holy scripture Matth. 10.32 1. Pet. 3.15 And that is done either with the mouth or by martyrdome With the mouth when we doe without doubtfulnesse and darkenesse professe that which we thinke with our heart Rom. 10.10 By martyrdome when we giue testimony to the truth by the crosse yea when God shal see it so good by death it selfe 1. Pet. 2.20 3.14 4.12 Phil. 1.29 To the confession of the truth is opposed heresie the corrupting of doctrine blasphemy and omitting of doctrine the shunning of doctrine the tediousnesse of doctrine an vnseasonable confession the dissembling of truth and denying of truth Heresie is a sinne when any erreth in the foundation of saluation Of heresie and stiffely or stubburnly perseuerteh in his error Therefore that wicked stubburnnesse of franticke men in the punishmēts which they suffer either for sedition as for example of the Anabaptists or for errors which are opēly blasphemous as of Seruetus who was burnt at Geneua in the yeare 1552. is not the confession of truth For these are not the martyrs of Christ because the cause maketh a martyr not the martyrdome as Cyprian saith and Apollinaris Where the truth of Christ is not there is not the truth of martyrdome The corrupting of doctrine is when men spread abroad any false thing of God or of his will Blasphemy
is to speake of God thing cōtrary to his nature and will Leu. 24. The omitting of doctrine is a neglect of occasions ability to teach others to bring them to the knowledge of the truth especially our children or others who are committed to our faithfulnesse and care The shunning of doctrine is a sinne when any doth shun conferences and speeches concerning God and heauenly things Tediousnes of doctrine is a sin when any is cloyed as we say with the fulnesse of the word of God An vnseasonable confession is that which is made without the necessity of a mans calling or of doing some duty and therfore neither the glory of God is set foorth by such a confession neither the saluatiō of any is promoted but rather eyther the scorning or obloquie of the truth or the fiercenesse of the enemies is stirred thereby specially against the godly The dissembling of the truth is a sin when any dissembleth the truth where the glory of God and safety of his neighbour requireth a true and full confession The denying of the truth is a sin whē any doth deny the truth after he hath certainely knowen it The denying of the truth is two fold either proceeding of infirmity or willing The former is when any being vpon the suddaine and with present and vnlooked for feare ouercome and compelled doth with his mouth indeede deny the truth and that to shun some danger but neuerthelesse keepeth it in his heart neither falleth from it Such a denying was that of Peter the Apostle who denyed Christ Mat. 26.69 c. A willing denying of the truth is a sin whē any denyeth the truth certainly knowen being ouercome and compelled with no suddaine vnlooked for feare but willingly of purpose eyther to keepe dignity or life or for hope to obtaine substance and riches And that is properly called Apostasie that is to say a wicked falling away frō the truth Apostasie as was that of Iulian the Apostata and Francis Spira Hitherto concerning the confession of the truth now concerning the obseruing of the Ecclesiasticall rites or ceremonies Of Ecclesiasticall rites An Ecclesiasticall rite or ceremony is the worship of God in which we worship God by outward meanes And it is eyther common to the olde and new Testament or proper to eyther of them A rite common to the old and new Testament is both the sanctifying of an holy day and also a godly fast and vow Of the sanctifying of an holy day The sanctifying or celebrating of an holy day is an ecclesiasticall rite when we resting from humaine and bodily labours doe come together into the publicke assembly of the Church for the exercise of Gods worship And that doth comprehend both the meditation of Gods word and solemne prayers and also the administration of the Sacramentes and the exercise of the workes of mercie The exercise of the workes of mercie hath three partes both the giuing of almes and also the visiting of those that neede comfort and also the helping of those that neede our helpe The giuing of almes is to be done for the helping and releeuing of the poore of the sicke of the prisoners of the captiues of those that suffer burnings or shipwracks and others that neede The visiting of those that neede comfort is that of the orphans widowes in their affliction Iam. 1.27 The helping of those that neede our helpe and aide is that of the sicke of those that are besiedged of captiues or those that are in other dangers of life Matt. 12. Hitherto concerning the sanctification of an holy day now concerning a godly fast Of a godly or religious fast A godly fast is the outward worship of God when wee for a time refraine from all meat and drinke the more feruently to exercise godlinesse The ends thereof are 1 That our vnruly flesh may be as it were tamed with hunger 1. Cor. 9.25.26.27 2 That we might prepare our selues to conceiue and make prayers with the earnest affection of the heart Luk. 2.37 Act. 13. and 14.23 1. Cor. 7.5 3 That we might wholely cast downe and humble our selues before God with true griefe of mind 4 That euen by outward testimonies wee might whet on both our selues and others to repentance Ioel. 2.14.15 1. Samu. 7.5.6 A priuate fast is that which any hath priuately set to himselfe for priuate causes and necessities 2. Sam. 3.35 12.16 Nehem. 1.4 Est 14.2 Dan. 9.3 A publike fast is that which is generally appointed by the authoritie of the Elders and a godly Magistrate as often as any occasion of times and imminent calamitie due for our sinnes do so require Iud. 20.26 Ioel. 2.12 Ion. 3.5.7 1. Sam. 7.6 2. Sam. 1.11.12 Est 14.3 Act. 13.2.3 14.23 So much concerning a fast now concerning a vow Of a vow A vow is asolemne promise made to God concerning some lawfull holy thing which is in our power and acceptable to God to be performed in respect of the thankfulnes that is due to him And it is eyther conditionall or absolute A conditionall vow is a vow to which the condition of time or place or some other circumstance is adioyned that so that which is vowed may be performed or not performed according to the respect of the condition An absolute vow is that which is without all condition Psal 102. And both these vowes are eyther temporary or perpetuall A temporary vow is that by which any bindeth himselfe to some thing at the least for a certaine season A perpetuall vow is that whereby any bindeth himselfe to some thing all his life long as Psal 102. Hitherto concerning a rite common to the old and new Testament now concerning that that is proper to either of them A rite proper to eyther of them is either of the old or new Testament A rite proper to the old Testament is either publike or priuate A publike rite was that which was done in the solemne assembly And it was either the Iewish sacrifice or the obseruing of holy times The Iewish sacrifice was a rite instituted by God Of sacrifices that it might be a putting of them in mind of the benefites to be bestowed vpon them by the Messias And it was either expiatory or of thanksgiuing An expiatory sacrifice was a type of the oblation that was to come which was to be slaine for the sins of mankind In Greeke it is called a cleansing otherwise it is called a satisfaction for sinne And it was eyther propitiatory or sacrifices of redemption A propitiatory sacrifice was that in which the whole oblation was burned to pacifie appease God it is also called a whole burnt offering Sacrifices of redemption were such as by which sinnes were redeemed And they were eyther a sacrifice for sinne or a sacrifice for offence A sacrifice for sinne was a sacrifice redeeming sins committed of error or ignorance A Sacrifice for an offence was a sacrifice redeeming offences wantonly