withall or for some dangerous kind of ornament 2. Whether all worshipping at Images be forbidden and may not in any sort be defended TO this question we make answer out of the second part of the commandement which simply forbiddeth us to impart divine honor and worship to Images and pictures not onely that which is given thereby or referred to creatures but also which is referred to the true God Thou shalt not bow downe to them nor worship them Object 1. We worship not the Images say the Papists but God of whom those are signes and tokens according to those versicles of the second Nicene Councel That which the Image sheweth is God the Image it selfe is not God Look on the Image but worship in thine heart that which thou beholdest therein and according to those of Thomas Whensoever thou passest by the Image of Christ see thou doe obeisance yet worship not the Image but worship that which the Image representeth Answ 1. We deny that Images are signes of God because God cannot be truely signified by them seeing he is immense and though he could yet he ought not because he hath expressely forbidden them and because it is not in the power of any creature to ordaine or establish any signes whereby to signifie God but onely in the will and pleasure of God Answ 2. In this argument our adversaries tender and alledge unto us a false and needlesse cause For not onely the worshipping of Images is the cause and forme of Idolatry but even the very worship of God also which is given to Images or other creatures besides or contrary to his word 1 Kings 12.28 Exod. 32.5 as the story of Aarons and Jeroboams calves doth sufficiently declare For though these men said Behold O Israel thy gods which brought thee up c. To morrow shall be the holy day of the Lord yet God both detested and severely punished those worships as horrible and abominable Idolatry Wherefore howsoever Idolaters pretend the name and honour of God yet in Idols not God but the Devill is worshipped according as Paul testifieth of the Gentiles 1 Cor. 10.12 These things which the Gentiles sacrifice to Idols they sacrifice c. though even they also in their worshippings pretended the name and honour of God Object 2. The honour which is given unto the signe is the honour of the thing signified Images are a signe of God Therefore the honour which is given unto Images is also given unto God Answ We againe deny the Minor or distinguish of the Major thus The honour of the signe is also the honour of the thing signified namely when the signe is a true signe that is ordained by him who hath authority to ordaine it and when also that honour is given to the signe which the right and lawfull author of it will have done to the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now whereas God hath forbidden both these namely that Images should be erected to him and that himselfe should be honoured at Images erected to him or to any creatures he is not honoured but contumeliously wronged and reproached when any honour done to images is fastned on him Repl. Whatsoever contumely is done to the signe that redoundeth on God although the signe be not instituted by his commandement Therefore the honour also that is given to the signe redoundeth on God although that honour be not commanded to be given to the signe Answ This reason doth not follow because then are contrary things rightly attributed to contraries when the contrariety of the attributes dependeth of that according to which the subject is opposed and not of some other thing So we grant that contumely against God followeth indeed the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe unto which that contumely was done but in respect of his corrupt and bad will who by shewing contumely against the sinne which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproach God himselfe For to the shewing of despite and contumely against God it sufficeth if there be any intent or purpose of departing from his commandement But if through a desire that we have to avoide Idolatry we detest Images and other false reputed signes of God by this contumely done to the signes we rather promote further and advance Gods glory But the honour of God doth not follow the honour of the signe except both the honour and the signe be ordained by God because it is not the intent and purpose of honouring God that sufficeth to the doing of honour unto God but the manner also which himselfe hath prescribed whereby to be honoured is required and must be observed Object 3. It is lawfull to honour the Images of noble renowned and well-deserving men Therefore much more is it lawfull to honour the Images of blessed Angels and Saints Ans 1. To the Antecedent we answer That honour of monuments is lawfull which is a gratefull and honourable memory of those whose monuments they are and also that which is applyed to the use which themselves would justly have it and not to the worship of them or to the worship of God by their monuments yea and the defacing and utter razing of those monuments if necessity require such a change so it be done without any will or desire of despighting or dishonouring them whose monuments they are is also lawfull But by no meanes may we attribute divine honour unto them such as that is which these Papists yeeld unto their Idols whether they cloak it with the name of adoration and worship or veneration and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The images or monuments of notable men must be such as have not been drawne into Idolatry for if so we are not to honour them but to suppresse them altogether after the example of the brasen Serpent which Ezekias brake in peeces 2 Kings 18.4 Num. 11.8 9. when it was abused to Iolatry though in former times it were kept as a monument of Gods goodnesse shewed in the wildernesse in healing by the aspect or beholding of it them that were bitten with the fiery Serpents Quest 98. But may not Images be tolerated in Churches which may serve for the use of the common people Answ No. For it is not seemly that we should be wiser then God who will have his Church to be taught with the lively preaching of his word a Rom. 1.17 2 Pet. 1.19 2 Tim. 3.16 17. and not with dumb images b Jer. 10.8 c. Hab. 2.18 19. The Explication THis is their demand who grant that indeed the picture and images of God and Saints are not to be adored but maintaine that they are to be retained in Christian Churches as the books of lay-men and for other causes also so
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto 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 only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
said to be free 164.165 Free-will The state of the maine question about free-will 75. What it is 76. The difference of it in God Angels and Men. ibid. 77.78.79 Whether there be any free-will in us and what it is 82.83 The manner and degrees of mans free-will 83.84.86.87 The beginning of mans will to good whence it is 91. Reasons why the Regenerate use liberty not onely to good but to evill also 92.93 G GOds Whence sprang the multitude of gods 163. But there is but one proved by eight arguments 168.169 Glory Two things signified by Gods glory 156. God How he is the cause of sinne not as sinne but as punishments 67. Vide plura 68.69.70 Sin is not made of God because it is no creature but the corruption of a creature 71. God though the mover of wicked wils yet not the mover of the wickednesse of the will 80. God is said to wish any thing two waies 87. Meerly GOD could satisfie for man 114. Three causes of mens doubting whether there be a God 146. Reasons proving that there is a God ibidem c. Who and what God is 149.150 Why Nature cannot throughly shew what GOD is 150. The Theologicall and Philosophicall descriptions of GOD. 151. A threefold difference of God and Idols ibidem How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes 152.153.154.155 c. Three things meant by Gods unchangeablenesse and five reasons of it 157. How he is said to repent ibidem Of his goodnesse and righteousnesse 160. Proofes that there is but one God 168.169 Two significations of the word GOD. 169. God a Father in divers respects 179. Gods providence what and why to be knowne 193.197 Arguments against the Divinity of the Sonne and holy Ghost 262.263 How GOD is said to be Our God 532. What it is to have other gods 533. Errours touching God ibid. God Foure significations of Gods Name 556. Goodnesse Six significations of Gods goodnesse in Scripture 160. All good is done by the will of God 199. what things are said to be good ibid. Gospel The differences betweene the Law and Gospel are two pag. 2.126 yea foure 130. The Gospel what and its threefold signification 127. What order is to be observed in teaching the Law and the Gospel 128. It s perpetuity in the Church ibid. c. How the Gospel was promised to our Fathers 129. It s proper effects 131. It s certainty how it appeareth ibid. Grace Gods deniall of grace no cruelty but oft a way to greater mercy 85. Readinesse of minde to receive grace is not before conversion but after 89. Gravity What. 594. H HAllow What it signifieth 632. How wee pray for the hallowing of Gods name 633. Hand What the right hand of God signifieth 322. Foure things wherein Christs sitting at Gods right hand consisteth 322. A full description of it 323. How he may be said to sit alwaies there 324. With other circumstances 325.326 Head Christ is our head in three respects 235. Heaven Two Arguments why GOD is said to be specially in heaven 184. Heaven is the seate of the Elects blessednesse ibid. What heaven signifieth 313. How Christ ascended thither 314. Vide Ascension Hell Of Christs descending into hell 303. The significations of the word hell in Scripture ibid. c. The use of Christs descending into hell 306. Heresies Divers sorts of them confuted 296. Holy What it signifieth 632. Vide Hallow Holy Ghost Of the sinne against the holy Ghost 59. Why called Vnpardonable ibidem c. Why so called 60. Rules touching this sinne ibid. The differences betweene other sinnes pardoned and this of the holy Ghost 60.61 It is not incident to the Elect. ibid. c. We may not judge any man to sin against the holy Ghost untill we see him dead in apostasie and blasphemy 61. How the Sonne was conceived by the holy Ghost 270.271 What we beleeve concerning the holy Ghost 335. With many necessary circumstances concerning that person in Trinity à pag. 335. and 346. It s proceeding from the Sonne proved three waies 338. It s divers titles 341. Its gifts of two sorts 342. What is meant by giving the holy Ghost 343.344 The sending of it is no locall motion 344. How retained and how lost 345. A distinction between blasphemy against God and against the holy Ghost 558. vide Spirit Hope Faith and Hope how they differ 137. Vices contrary to Hope 536. Humanity What. 600. Humility What. 538. Hypocrisie What. 541. I JEhovah No English word will retaine it but the word Lord. 261. Jesus Why the Son of God was called Jesus 220. What the name signifieth and the differences between his name and others so named 121. How the whole three persons may be said to be Saviours ibid. From what evils and how Jesus saveth us 222.223 Whom he saveth 224. Why Jesus is called Christ 226. Two causes for which Jesus was called Christ 227. Idols Idolatry A three-fold difference of God and Idols 151. Idolatry what it is 527. Two sorts of Idols 334. A twofold Idolatry 540. Image What the image of God is in man 42. How far lost 43. How repaired 44. Christ called the image of God in two respects 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man 44. Whether any images may be made 546.547 The divers names of an image 547. Images not simply forbidden 547. Two sorts of unlawfull images 548. Foure reasons of the unlawfulnesse of making an image of God 548. A Table for the distinction of images 549.550 Whether all worship at images be forbidden 590. Why images are to be abolished 551. Eight causes why images are to be abolished in Churches ibid. How and by whom they are to be abolished 552. Three differences between the images in Solomons time and ours 553. Impossibilities Whether God were unjust in imposing impossibilities pag. 99. The causes and ends of his commanding them 100. Incarnation A confession of the incarnation of the Word by the father of Antioch 289. c. Inclinations Proofes that corrupt inclinations are sin 51. Indifferent Things indifferent are diligently to be discerned from Gods worship 541. Indignation What. 599. Infants Whether they sin wanting will 54. Their baptisme proved to be meet and lawfull by foure arguments 417. Anabaptists objections against it answered 418.419 How infants beleeve 420. Two reasons why infants may not be admitted to the Lords Supper though they are to Baptisme 421. Intercession How Christ maketh intercession for us 318. Judge Judgment Of the last Judgement with 13. circumstances thereof See à pag. 327. ad 334. Just Justice Christ perfectly just foure waies 115. How we are just before God 379.382 What our justice is and how manifold 380.381 In what Justice differeth from Justification 381. How Christs satisfaction is made our justice 383. Vide Righteous or Righteousnesse Communicative Justice what 606. What originall justice towards God and our
that he made himselfe equall with God which Christ was so far from denying or reproving that through the whole Chapter he confirmes it by notable documents taken from the equality and identity both of his owne and Fathers workes and operations power and authoritie honour and worship Whatsoever saith he the Father doth the Son doth the same also For as the Father raiseth the dead and quickneth them so doth the Son quicken those whom he will c. The Father hath committed all judgement to the Son that all may honour the Son as they honour the Father As the Father hath life in himselfe so he hath given to the Son to have life in himselfe c. There needs no more Christs owne witnesse alone of himselfe is sufficient to confirme our faith and to overthrow heresies John 8.14 For if saith he I testifie of my selfe my testimony is true but hee testifieth of himselfe that God is his proper Father and that he is equall with God the Father therefore his testimony of himselfe is true Hence the malicious stupiditie of Hereticks derogating authoritie from his testimony is more to be detested then that of the Jewes According to his divinity Not according to his humanity otherwise hee were not true man therefore the doctrine of Schwenckfeldius if false which equals Christs humanity in all things to God or which makes Christs humanity equall to God 17. Lesser then the Father And this Christ witnesseth of himselfe saying My Father is greater then I John 14.28 to wit by reason of my Incarnation as man I am lesser then the Father Which because Arius drew this to the inequalitie of the divinitie hee brought in the heresie of the Anomaei Cyril l. 2. thes c. 3. So far is the Son equall to the Father in that he is by nature God but in that he was made man and as a man was crucified and died he is lesse then the Father The definition of Chalcedon afterwards against Eutyches thus declares it Consubstantiall to the Father according to the divinity consubstantiall to us according to the humanity In all things like to us except the filth of sin Hebr. 2.17 and 4.15 ARTICLE IV. Of the Creed the XII 18. Who though he be God and man yet he is not two but one Christ 19. One not by converting of the divinitie into flesh 20. but by assuming of the humanitie into God 21. One altogether not by conversion of the substance 22. but by unitie of the person 23. For as the reasonable soule and flesh are one man so God and man is one Christ The Declaration 18. WHo though God Hitherto of the truth of the two natures of the Son of God incarnate now of their union or of the personall unitie The Article in the beginning hath a Prolepsis or anticipation whereas God and man are two divers subsistances therefore if Christ be God and man hee will not be one but two Yet one Christ God and man not two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the union of the natures God indeed and man are different subsistences without the personall union but Christ is God and man in the personall unitie Upon this part of the Article pitcheth that heresie which about an hundred years after Athanasius Nestorius the Patriarch of Constantinople brought into the Church but was condemned by the Councell of Ephesus 19. One not by conversion The reason of the unitie consisteth not in the conversion of the divinitie into flesh which heresie was devised two hundred yeares after Athanasius by Eutyches a Monk of Constantinople who expounded the words of John The word was made flesh of the conversion of the word into flesh As the water is said to be made wine that is converted into wine John 2.8 affirming that after the incarnation not two natures did remaine but one onely to wit the flesh made of the Word But not without cause he was suppressed by the authority of the Councell of Chalcedon For how can the divinity be turned into flesh or an uncreated nature void of mutation be converted into a creature By this meanes Christ should neither be God nor man truly because he must lose both the Divinity and the humanity together 20. But by assuming the humanity into God In the Greek into the Deity yet not absolutely but into one of the persons of the Deity or of the Word For this alone not the Father not holy Ghost assumed humane flesh into the unitie of the hypostasis See the 8. and 1. Note Of this assumption the Apostle thus Hebr. 2.14 He was made partaker of flesh and bloud And ver 16. He took not on him the nature of Angels but he took on him the seed of Abraham that is he united it to himselfe personally as the Schooles speak that there might be one hypostasis of the Word and flesh The true reason or manner then of the unitie of Christs person is not the conversion of the Word into flesh but the hypostaticall union of the Word with flesh 21. Not by confusion of the substance That is not by commixtion of the nature and naturall properties of them both into some third thing such as is the confusion of water and honey in Metheglin which was the heresie afterward of the Monophysits sprung out of Eutyches his follies against which Damascen disputes at large lib. 3. orthod fidei c. 3. 22. But by unity of the person To wit of God-man or the Word incarnate the natures of the Word flesh and their essentiall properties remaining distinct and safe as after Athanasius the Councell of Chalcedon Act. 20. hath more fully explained in these words We all acknowledge our Lord Jesus Christ in two natures inconfusedly immutably indivisibly inseparably the diversity of the two natures being no waies made void by reason of the union rather the propriety of each nature agreeing in one person is preserved so that he is not divided or severed into two natures but Jesus Christ is one and the same only begotten Son God the Word 23. For as the reasonable soule The manner of the union of the Word flesh is illustrated by a Similie which before Athanasius Justin Martyr a very ancient Writer in his Exposition of the Faith did make use of whose words we thought good to set down that we may understand how much they agree Let no man saith he enquire of me the maner of this union for I am not ashamed to confesse my ignorance yet I will rather glory that I beleeve those hidden mysteries with which I was initiated which are not perceptible to reason and understanding Some there are who understand this union as they doe that of the soule and body and so they teach And the example agrees if not in all yet in parts For as man being one hath two different natures and with one part he consulteth and with the other he puts his counsell in execution with his mind he decrees to build a ship
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause 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 from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities 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 sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
that God plagueth and scourgeth sin with sin and the sins which follow are the punishments of sins which went before Actuall sin Wherefore also God gave them up to their hearts lust unto uncleannesse they wrought filthinesse and received in themselves such recompence of their errour as was meet Objects of sin Rom. 24 27. 2 Thes 2.1 Therefore God shall send them strong delusions that they should beleeve lies c. But whereas the wit of man to such a height of insolency it is grown is accustomed to frame the like arguments for the excusing of it selfe and shifting and posting it from it selfe unto God we must here enter some large discourse of the causes of sin and shake off mans frivolous pretences in his owne behalfe Destiny Some derive the originall cause of sin from the destiny of the Stars saying Foure pretended causes of sin I have sinned because I was borne under an unluckie Planet The Divell Others when they sin and are rebuked for their sinne they make answer Not I but the Divell was in fault that committed this deed Gods will Others leaving excuses directly cast the fault upon God saying God would have it so for if he would not I should not have sinned Gods permission Others When God say they might have hindered me and yet did not himselfe is the authour of my sin With these and the like pretences it is no new thing for men to sharpen their blasphemous tongues against God For our first Parents when they had sinned and were accused of their sin by God they translate and passe over the fault committed from themselves to others neither ingenuously confesse the truth Adam returneth the fault not so much upon his wife as upon God himselfe The woman saith he which thou gavest to be with me she gave me of the tree Gen 3.12 13. and I did eate as if he should say Except thou hadst joyned her to me I had not sinned The woman simply imputeth the fault to the Divell saying The Serpent beguiled me and I did eate These are the false impious and detestable judgements concerning the originall of sinne whereby the majesty truth and justice of God is grievously offended For the nature of man is not the cause of sinne for God created it good and perfect according as it is said And God saw all things which he had made and lo they were very good Sin is an accessary quality which took possession of man after the fall and no substantiall property although after the fall it became naturall and is fitly so termed by Augustine because now we are all borne in sinne Ephes 2.3 and are by nature the children of wrath as well as others But this point would be more amplified and enlarged 1. They who make Destiny a cloak for sinne define Destiny to be a linked order through all eternity and a certaine perpetuall necessity of intents and workes according to the counsell of God or according to the evill Planets Now if you aske them Who made the Planets God say they Therefore these men lay their evill to Gods charge but such a destiny did not all the sounder Philosophers maintaine Destiny is not the cause of sin Lib. 2. cap. 6. much lesse Christians Saint Augustine against two Epistles of the Pelagians unto Boniface They saith he who hold destiny maintaine that not only actions and events but also our wils themselves depend on the position of the Planets at the time of every ones conception or nativity which they call constellations But the grace of God surpasseth not onely all the stars and all the heavens but also the Angels Let us conclude these things with the word of the Lord by his Prophet Jeremy pronouncing to this sense Jer. 10.2 3. Thus saith the Lord Learne not the way of the Heathen and be not affraid for the signes of heaven though the Heathen be affraid of such for the customes of the people are vaine Wherefore that the Astrologers call the Planet of Saturn unmercifull sharp and cruell and the Planet of Venus favourable and gentle it is the vanity of vanities for the stars have no force of doing good or ill and therefore the fault of sinners ought not to be imputed unto them 2. That the Divell is not the onely authour of sin who when as wee commit sin The Divell not the only author of sin should beare alone the blame of the sin and our selves be free from fault it is most of all declared in this that he is able to induce and entice a man to evill but not to compell him For God keepeth under the Divell by his power that he cannot doe what he will but only what and so much as God permitteth him Nay hee hath not so much as power over filthy Swine much lesse over the most noble Soules of men He hath indeed a subtilty great force in perswading but God is stronger who also never ceaseth himself to put good motions into mans mind neither permitteth he more to Sathan then he maketh profitable for man Which wee may see in that most holy man Job in the example of Paul and in his words 1 Cor. 10.13 God is faithfull which will not suffer you to be tempted above that you be able Wherefore they are vain men who unload the blame of their wickednesse on the Divels shoulders 3. It remaineth that we shew also that God is not the authour of sin God is no cause of sin God say these miscreants would have it so for if hee would not I should not have sinned Againe When he might have hindered me and yet did not himselfe is the author of my sin These are meere cavils and foisty Sophismes of the impious rout God might by his absolute power hinder evill but he will not corrupt his creature man being just and righteous Wherefore he dealeth with man after the order of man he proposeth lawes unto him he proposeth rewards and punishments he willeth him to imbrace good and flye evill To the doing of which thing neither denieth he his grace without which we can do nothing neither refuseth he our diligence and labour Here if a man cease and give over the sinne and negligence is ascribed to man not to God though he could have hindred it and did not because he ought not to hinder it lest he should trouble his appointed and settled order and destroy his owne work Wherefore God is not author of evill or sin Now in the processe of this our discourse wee will gather in one the testimonies of Scripture resolve certain doubts and discover the very fountain and originall of sin Many are the testimonies of Scripture which teach us that God is not the author of sin of which it shall suffice to propose only some few God made not death Wisd 1.13 Ezek. 13.11 Psal 5.4 5. neither hath he pleasure in the destruction of the living I desire not
whereby wee are out of Gods word informed and instructed unto faith or assent and beleefe as when wee use to say The Christian faith the Apostolike faith Oftentimes it is used for the fulfilling of ancient promises or the things themselves which are beleeved as Before faith came we were kept under the law and shut up unto the faith which should afterward be revealed Gal. 3.23 How faith differeth from all other kindes of knowledge Furthermore albeit there be also other certain notices whereunto we firmly give assent as understanding or apprehension of principles science sapience art prudence for the assent coming unto the notice doth confirme and perfect it so that what knowledge of a thing it had without assent it is imperfect and unprofitable yet none of those are that faith especially the Theologicall such as a little before is described for to those notices or apprehensions we do assent either because they are naturally engraffed in our minds or for that they bring demonstrance or some other true and certain proofs But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophy but cometh and dependeth of a peculiar and supernaturall revelation or divine testimony That therefore which is added in the former description for the asseveration of God himselfe distinguisheth Theologicall faith from all other knowledges even the most certain And this generall definition of Theologicall faith is necessary that wee may not think that out of Philosophy or such principles as are naturally known to all are to be drawn reasons or arguments sound and sufficient to confirme the articles of our faith but may know that the word of God and those good and necessary consequences and arguments which are framed out of it are a supernaturall light and more certain then all though most exact and exquisite demonstrances either Naturall or Mathematicall of Philosophers 2. How many kinds of faith there are in Scripture FOur sorts of faith are found rehearsed in Scripture 1. Historicall 2. Temporary 3. Working miracles 4. Justifying or saving faith The difference of these kinds one from the other appeareth out of their definitions Historicall faith is to know and think all those things to be true which are manifested from above What historicall faith is either by voice or by visions or by oracles or by any other manner of revelation and are taught in the books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and testimony of God himselfe It is called historicall because it is a bare knowledge of such things as God is said to have done to do or that he will do hereafter of this faith these testimonies of holy Scripture make mention 1 Cor. 13.2 If I have all faith so that I could remove mountains c. Which saying notwithstanding may be construed of all the sorts of faith James 2.19 justifying faith only excepted The divels beleeve and tremble for the divell knoweth exactly both what things are written in the word and also what are not written because hee is a spirit witty quick and learned hee is present and seeth whatsoever things are done in the Church and also through long experience hath known the doctrine of the Church to be true Acts 8.13 Simon Magus beleeved to wit that the doctrine was true which the Apostle Peter propounded but he had not a justifying faith Temporary faith is to assent unto the doctrine of the Church together with profession and joy therein What temporall faith is though not true and unfained that is to say not springing from a lively sense of the grace of God towards them but of some other cause whatsoever therefore it endureth but for a time and in the instant of affliction vanisheth Or It is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles to professe it to glory therein and to rejoyce in the knowledge thereof for a time not for the application of the promise to themselves to wit not for any feeling in their hearts of Gods grace towards them but for other causes and therefore without any true conversion and finall perseverance in the profession of this doctrine This definition is drawn from the parable and words of Christ He that receiveth seed in the stony ground is he which heareth the word and incontinently with joy receiveth it yet hath hee not root in himselfe and dureth but a season Mat. 13.20 21. for as soon as tribulation or persecution cometh c. The causes of this kind of joy are in a manner infinite and diverse in divers persons yet all of them temporary at whose fading such faith also as is grounded on them flitteth and vanisheth Hypocrites rejoyce at the hearing of the Gospel Temporary faith is led in a string with the commodities of the world and with them doth live and die either because it is a new doctrine in their ears or because it seemeth to sooth and flatter their affections whilest it disburdeneth them of mens traditions as doth the doctrine of Christian liberty of justification c. or because they haunt a licentious custome of sinning or hunt after profits and commodities whether publike or private as riches honour glory c. which then appeareth when the crosse overtaketh them For then because they have no root they are parched and wasted with the heat thereof Thus hypocrites rejoyce they rejoyce not as true beleevers I mean on a sense and feeling of Gods grace working in them and on an application unto themselves of the blessings offered in the word which one thing only in the faithfull is the cause that they are rapt with exceeding true and perfect joy and the removing of this cause sufficeth to make faith temporary The difference of temporall and historicall faith This time serving faith differeth from historicall only in that joy which accompanieth it and not the other for the historicall faith hath a bare and naked knowledge only but temporary faith besides this knowledge rejoyceth therein for time-serving men receive the word with joy whereas divels beleeve historically and yet are hereon touched with no joy but rather tremble they I say joy not in that knowledge they have but wish it were quite extinguished Nay farther they professe not themselves to be followers of that doctrine though they know it to be true but horribly persecute and maliciously oppugne the same Notwithstanding in men historicall faith is sometimes coupled with profession and sometimes also severed from it for oftentimes men professe for I know not what causes that religion and truth which in heart they hate many also which are resolved and know assuredly the verity of Christian doctrine notwithstanding oppose themselves and set their faces against it and these are they which sin against the holy Ghost Object Yea but the
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
Jerem. 32.19 50.45 Acts 2.23 Ephes 1.11 The explication and confirmation of each part of this definition severally Counsell The providence of God is called in Scripture the counsell of God The counsell of the Lord shall endure for ever My counsell shall stand God willing to shew the stablenesse of his counsell Out of these testimonies it is cleer and apparant that we are to understand by the name of providence not only the bare science or knowledge of things present and to come but also the decree and effectuall will of God for the name of counsell comprehendeth both to wit An understanding or prescience and fore knowledge of things to come or to be done and of the causes for which they are Two parts of Gods providence 1. His knowledge 2. His decree or are not to be done Likewise A will effecting or working a thing for certain causes and that in due time and order Providence therefore is not the bare fore-seeing or fore knowledge but the fore-knowledge together with the will of God even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate providence signifieth with the Greeks both a knowledge and a care of things 2. Eternall Eternall Because seeing neither the ignorance of any thing nor increase of knowledge or change of wilâ— falleth into God it is certain that hee knew and decreed all things from everlasting The Lord hath possessed me in the beginning of his way Prov. 8.22 Isa 40.10 Ephes 1.4 1 Cor. 2.7 Which declare the last things from the beginning and from old the things that were not done Hee hath chosen us in Christ before the foundation of the world Wee speak the wisdome of God which he had determined before the world 3. Most free Most free That is a decree which was made from everlasting of all things and events as it pleased him of his great wisdome and goodnesse when he had perfect power otherwise to have directed his counsell or else to have omitted it or to have things otherwise then he decreed to do them by his counsell Psal 115.3 Jer. 18.6 He doth whatsoever he will As the clay is in the potters hand so are you in mine hand 4. Unchangeable 1 Sam. 15.29 Malac. 3.6 Unchangeable Because neither errour of counsell nor any change or mutation falleth into God but what he hath once decreed from everlasting that as being most good and right doth he will everlastingly and at length bring to passe The Strength of Israel will not lie nor repent I am the Lord I change not So Numb 33.10 Job 23.13 Psal 33.13 Prov. 19.21 Isa 14.24 25 26 27. 46.10 Ezek. 12.28 James 1.17 Rom. 11.29 Heb. 6.17 5. Most wise Job 12.13 Most wise This is shewed both by the wonderfull course of things and evenâ—s in the world and by the Scripture it self With him is wisdome and strength hee hath counsell and understanding Rom. 11.33 O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7 1 King 8.39 1 Chro. 28.9 Psal 33.11 Job 36.23 Psal 33.15 139.1 2 3 4 5 6. 147.5 Prov. 8.30 6. Most just Most just Because the will of God is the only fountain and the chiefe rule of justice and is manifested and declared in the law Whatsoever therefore God will or hath decreed or doth work it is simply and in it self just whether wee know or not know the manner 2 Chron 17.2 how it is just There is no iniquity with the Lord our God neither respect of persons So Nehem. 9.33 Job 9.2 Psalm 36.7 119.137 Daniel 9.7 14. 7. Effectuall in working Whereby God worketh This is added that wee may know the counsell of God not to be idle but effectuall and forcible in working For God not only once created things and bestowed on them a vertue and force whereby to work but also doth preserve and move by his presence and continuall working all things at his pleasure John 5 17. according as Christ speaketh My Father worketh hitherto and I worke No creature whether great or small can either be or move or doe or suffer any thing Acts 17.28 except God effectually preserve move and govern it In him wee live and move and have our being And God worketh all things by his sole and eternall will without any labour or motion for to will in him is both to be able and to doe and contrarily his power and action is his very eternall and unchangeable will For in God the will is not dis-joyned from his efficacy and working as it cometh to passe in creatures The working or operation of God is two-fold generall The generall and speciall working of God whereby he sustaineth and governeth all things especially mankind Speciall whereby he beginneth the salvation of his chosen in this life and perfecteth it in the life to come 1 Tim. 4.10 Rom. 8.14 Psal 33.16 The immediate working of God God is the Saviour of all men especially of those that beleeve As many as are led by the Spirit of God they are the sons of God The eyes of the Lord are over the righteous Another division there is of Gods working whereby it is divided into immediate and mediate working Immediate working is When beside or contrary to the meanes and order setled by him in nature hee worketh what hee will as in all miracles which are described and declared to this end that wee might learn that God doth work most freely either by means or without them For that all those miracles are not wrought without divine power both experience teacheth us inasmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth Psal 136.4 Exod. 8.19 Gods mediate working Deut. 8.3 Isa 38.21 Syrac 38.1 as Which only doth great wonders This is the finger of God Mediate working is When God by creatures or second causes produceth those effects to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when hee sustaineth us by nourishments and driveth away diseases by medicines Take a lump of dry figs and lay it upon the byle and hee shall recover So likewise God by his word written read heard sheweth unto us both his will and himselfe Luke 16.26 They have Moses and the Prophets let them hear them Moreover The mediate working or action of God is done sometimes by good His mediate working sometimes by good means sometimes by bad sometimes by vicious and sinfull instruments as well naturall as voluntary Yet so that the work of God in them and by them is alwayes most good most just and most holy For the goodnesse of Gods works depends not upon the goodnesse wisedome and rightnesse of the instrument but of God As touching good instruments that by them God worketh very well there is no controversie among the godly but of evill instruments all think not the same
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ— 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
in the Supper 8. Who are to come to the Supper 9. Who are to be admitted to the Supper The three former of these belong to the 75. and 76. Questions of the Catechism the fourth to the 77 78 79. the fifth to the 80. the sixth seventh eighth and ninth to the 81. and under them they shall be placed and handled 1. What the Supper of the Lord is The names given to this Sacrament and the reason of the names FIrst we will see by what names the Supper of the Lord is called then we will in few words define what it is This action or ceremony or rite instituted by Christ a little before his death is called The Lords Supper It is called 1. The Lords Supper from the first institution of it that is in respect of the originall or first beginning of this rite or in respect of the time wherein this ceremony was instituted which circumstance of time the Church for her liberty in case of this quality hath changed For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time then in the morning or at noon day to wit because of the eating of the Paschal Lamb which by the law was to be celebrated in the evening and was afterwards to be abolished by this new Sacrament It is called of S. Paul 2. The Lords Table The Table of the Lord. It is likewise called Synaxis that is a covenant 3. A covenant of assembly in respect of the assembly and convent of the Church because some either few or many must assemble and meet together in celebrating of the Supper for in the first celebration the disciples were present to them it was said Take this and divide it among you Wherefore it must needs be that there was some number there which also appeareth by the Apostle repeating the first institution where in the end he addeth 1 Cor. 11.20 35. When ye come together to eat tarry one for another And further that moe ought to come together to celebrate the Supper this end of the Supper doth evidently enough shew in that it was instituted to be a token and even a bond of love For wee that are many 1 Cor. 10.17 are one bread and one body It is called also the Eucharist 4. The Eucharist because it is a rite and ceremony of thanksgiving Last of all 5. A Sacrifice it is called also a Sacrifice not propitiatory or meritorious as the Papists dream but gratulatory because it is the commemoration of Christs propitiatory sacrifice And at length it was also called Missa from the offering or from the dismissing of the rest who might not communicate after the Sermon which went before the celebration was finished We retain the name left in Scripture and call it The Lords Supper Now let us come to define the Lords Supper The definition of the Lords Supper The Lords Supper is a ceremony or Sacrament instituted and appointed of Christ unto the faithfull for a memoriall of him whereby Christ doth certainly promise and seal unto me and all the faithfull first That his body was offered and broken on the crosse for mee and his bloud shed for me as truly as I see with mine eyes the bread of the Lord to be broken unto me and his cup distributed And moreover That hee doth as certainly with his body crucified and his bloud shed feed and nourish my soul unto everlasting life as my body is fed with the bread and the cup the Lord received from the hand of the minister which are offered to me as certain seals of the body and bloud of Christ It may be also more briefly defined on this wise The Lords Supper is a distributing and receiving of bread and wine commanded of Christ unto the faithfull that by these signes he might testifie that hee hath delivered and yeelded his body unto death and hath shed his bloud for them and doth give them those things to eate and drink that they might be unto them the meat and dâ—ink of eternall life and that thereby also hee might testifie that hee would dwell in them nourish and quicken them for ever And again That of the other side he might by the same signes binde them to mutuall dilection and love seeing Christ spareth not to give his body and bloud for us This is confirmed not only by Christ in the Evangelists but also by Paul who expresly saith The cup of the blessing which wee blesse is it not the communion of the bloud of Christ Moreover The signe and things signified in the Lords Supper the signes in the Sacrament are bread and wine bread broken and eaten wine distributed and taken The things signified are 1. The breaking of the bodâ— and the shedaing of the bloud of Christ 2. Our union and conjunction with Christ by faith so that wee draw life everlasting from him and are made partakers as of Christ himselfe so also of all his benefits as the branches are made partakers of the life of the vine Wee are advertised of this our union and communion with Christ 1. By the proportion which the signes have with the things 2. By the promise which is adjoyned And the proportion doth chiefly propose and shew two things unto us 1. The sacrifice of Christ 2. Our communion with Christ because the bread is not only broken but is also given us to eat Breaking of the bread a part of the ceremony Now the breaking of the bread is a part of the ceremony because unto it a part of the thing signified doth answer namely the breaking of Christs body of which signification of this signe Paul doth testifie when he saith 1 Cor. 11.24 This is my body which is broken for you Here receiving and eating is part of the ceremony whereunto doth answer the thing signified to wit the eating of Christs body Now this divine and spirituall thing namely the breaking and communicating of Christs body is signified and confirmed by this ceremony which is the breaking and receiving of bread for two causes 1. Because Christ commandeth these rites unto which we ought to give no lesse credit then if Christ himself did speak with us 2. Because he annexeth a promise that they who observe these rites with a true faith must be assured and certain that they have communion with Christ. Wine is added that wee should know the perfection and accomplishment of our salvation to be in his sacrifice and that there was nothing which could be further desired The wine is severed from the bread to signifie the violence of his death because the bloud was sundered from his body 2. What are the ends of the Lords Supper THe ends for which the Lords Supper was instituted are Confirmation of our faith That it might be a confirmation of our faith that is a most certain testification of our communion and union with Christ
is conveyed by an Angel into heaven lyeth corporally under the formes of bread and wine is really carried up and downe in the hands of the Minister and received by the mouth of the Communicants These forgeries are repugnant to the Articles of Faith the Incarnation the Ascension and Intercession and the returne of Christ unto Judgement and to the nature of Sacraments in which the signes must needs remaine and not lose their nature 3. The Lords Supper teacheth us That Christ is to be worshipped in heaven at the right hand of his Father For it overthroweth not but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel which sheweth that Christ is to be sought and worshipped Above Colos 3.2 Seek the things which are above where Christ sitteth at the right hand of God Acts 7.55 And Stephen when he was stoned saw Christ and worshipped him Above standing at the right hand of God The ancient Church also sang in their Liturgy or common Service and Prayer Sursum corda Wee lift up our hearts unto the Lord. On the other side the Masse telleth us That Christ is to be worshipped in the bread which adoration and worship questionlesse is idolatrous For To worship Christ in the bread is to direct our worship in soule minde cogitation and as much as may be in the motion of our bodies to the place in which the bread is and turning hereto to yield reverence unto Christ as if he were present there more than else-where So of old they worshipped God at the Arke turning thereto with their minds and as much as might be with their externall grace and inclination of body That this is idolatry we prove 1. Because no creature hath power to tie the worship of God to any thing or place Exod. 25.22 29.42 1 King 8.33 12.29 10 31. Dan 9.11 2 Kings 12.13 Amos 4.4 wherein God hath not commanded by expresse word himselfe to be worshipped and wherein God hath not promised to heare us And hereby is the cause of that difference plainly seen why the Jews directing their prayer to the Propitiatory or Mercy-seat did notwithstanding withall in spirit worship the true God and were by promise from him assured to be heard but worshipping in Dan and in Bethel and in the high places and in the Temple of Samaria were Idolaters not knowing what they worshipped and the cause of this thing is more at large declared 1 Kings 17.9 2. Because in the New Testament all worship which is tyed to any certain place on earth is utterly taken away and spirituall worship only required stirred and kindled by the holy Ghost and done with a true faith and knowledge of God Joh. 4.21 22 23. So Christ teacheth Yee worship that which yee know not wee worship that which wee know But the houre cometh when ye shall neither in this mountaine nor at Jerusalem worship the Father But the true worshippers shall worship the Father in spirit and truth Whereas Christ saith in spirit not in this mountaine nor at Jerusalem he doth plainly take away worship tied and restrained to any certaine place on earth Wherefore we must also take away and have in detestation this impious invention of Christs corporall presence in the Mass or in the bread and wine which is the foundation of idolatrous adoration or worship For this being put that Christ is in body present in the bread whether it be said to be done by Transubstantiation or Consubstantiation the Popish adoration standeth fast For as in ancient times before the Ascension it was not only lawfull but behoovefull also to worship Christ wheresoever he was so now also if he be in the bread he must be worshipped in the bread whether he be there seen or not seen For much more were we to beleeve the voice of God then any sense of ours if it expressed and specified any such matter Likewise of the contrary side the presence of Christs body in the bread is taken away if we take away by Gods commandement this foule and shamefull Popish adoration of Christs body lying covertly by their judgements under the formes of Bread and Wine Here the Ubiquiraries except against us on their behalfe that Christ is present in the bread not to be worshipped but to be eaten and that he commanded not himself to be adored but to be eaten Answ In both these asseraions they conclude no more then that which is in controversie for Christ commanded neither of these If he be in the bread he must there be worshipped because of the generall commandement Let all the holy Angels of God worship him Thou shalt worship the Lord thy God They therefore imagine Christ in the bread and yet say it is not lawfull to worship him which is an open deceit and mockery Wherefore Musculus and others to salve this sore are content to fall downe before the Bread and worship Christ therein But Heshusius replyeth against us thus The Divinity is not adored in all the creatures though it be present in all Therefore neither is it necessary that the humanity should be adored in the bread though it be corporally present therein Ans The examples are not alike The adoration of the Divinity is not tyed to all creatures but it is tyed to the humanity assumed as to a proper peculiar Temple Wheresoever then Christs humanity is there the Divinity will be worshipped in it and with it And indeed by this their own maine argument The Ubiquity of Christs manhood confuted by the Ubiquitaries own argument the Ubiquity of Christs manhood is quite overthrowne For seeing the manhood is not to be worshipped in all creatures and every-where it followeth that it is not present in all peares apples ropes cheeses c. as the Ubiquitaries write thereof These differences did D. Vrsine in the yeare of our Lord 1569. thus inlarge and deliver 1. The Supper testifieth that Christs onely sacrifice justifieth The Masse-Priests say that the Masse justifieth for the very worke done as they use to speake that is through the externall rite and action 2. The Supper teacheth us that Christ redeemed us by offering himselfe for us The Masse-Priests say that we are redeemed by Christ offered by them 3. The Supper telleth us that our salvation is perfected by Christs owne sacrifice The Masse-mongers report that it is perfected by infinite numbers of Masses 4. The Supper instructech us how we are ingraffed into Christ by faith by means of the holy Ghost The Masse falsly feigneth that Christ entreth into us corporally or wee are ingraffed into Christ by his corporall conveyance into us 5. The Supper teacheth us that Christ having ended his sacrifice ascended into heaven Our Massemongers tell us that he in his body is on the Aliar 6. In the Supper bread and wine remaine and change not their substance because Sacraments retaine and change not the substance of the signe The Masse-Priests declare unto us that
this warfare there is no end but in death You may to this purpose reade the Sections immediatly following as farte as to the fifteenth in which the whole disputation touching the remnâ—nts of sin in the Saints is learnedly maintained against the Cathari and Anabaptists 7. In what the conversion of the godly differeth from the repentance of the wicked THe name of Repentance is attributed as well to the wicked as to the godly because they both agree in some things to wit in the knowledge of sinne and the griefe for sinne but in the rest there is great difference Their griefe is divers In the impulsive cause of repentance which is Grief The wicked are grieved onely for the punishment and torment ensuing not for that they offend and displease God So was Cain grieved onely in respect of his punishment Gen. 4.13 My iniquity that is the punishment of mine iniquity is greater than I can beare Behold thou hast cast mee out this day from the earth Now the godly hate indeed the punishment but they are grieved especially for that God is offended and for their sin So David Psal 51.4 Against thee against thee onely have I sinnned my sin is ever before mee The good hate to sin for the love they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that he had offended God in Judas for his torment ensuing not for the Sin it self This difference hath the Heathen Poet Horace described in this his Poem Horat. lib. 1. Epist 16. The good avoide offence for vertues sake The wicked to abstaine base feare doth make The cause of their griefe is divers In the cause which breedeth repentance in both The wicked repent by reason of a despaire distrust and diffidency so that they run more and more into desperation murmuring and hatred against God But the Godly repent by reason of faith and a confidence which they have of the grace of God and reconciliation through Christ The manner of their repentance is diverse In the forme and manner of their repentance For the repentance of the godly is a returning unto God from the Divell from their sins and from their old nature because they doe not only grieve but also comfort and erect themselves againe by confidence in the Mediatour they trust in God and rejoyce in him and relye on him with David Purge mee with Hysope and I shall be cleane The repentance of the wicked is a back-sliding from God unto the Divell a hatred of God a flight from him and a murmuring or repining against him and a beginning of desperation The effect of their griefe is diverse In the effect which their repentance worketh in them In the wicked new obedience doth not follow repentance but they goe forward in their sins and returne to their vomit though they counterfeit repentance for a time as Achab did They are mortified in feed themselves and quite destroyed but the old corruption of their nature that is sin is not crucified in them and how much the more they give them selves to repentance so much the more is in them a hatred of God murmuring flying and turning away from God and an approaching unto the Divell But in the godly new obedience followeth and accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the study and desire of righteousnesse and living well is in them so much the more increased Quest 91. What are good workes Answ Those onely which are done by a true faith a Rom. 14 23. according to Gods law b Levit. 18.4 1 Sam. 5.22 Ephes 2.10 and are referred only to his glory c 1 Cor. 10.31 and not those which are imagined by us as seeming to us to be right and good or which are delivered and commanded by men d Ezek. 20.18 19. Esay 29.13 Mâ—tthew 15.7 8 The Explication UNder this Question is contained the Doctrine of good works the chief questions whereof are 1. What good workes are 2. How they may be done 3. Whether the workes of Saints be pure and perfectly good 4. How our workes though not perfectly good please God 5. Why wee are to doe good workes 6. Whether good works merit any thing in the sight of God 1. What good works are GOod workes are such as are done according to the prescript rule of Gods law with a true faith to the glory of God only Three things are here to be considered 1. The conditions and circumstances required for the making a good work 2. The difference between the works of the regenerate and the unregenerate 3. In what sort the morall works of the wicked are sins 1. That a work which we doe Three things required to a good work may be good and acceptable to God these conditions are required necessarily unto it Gods commandement Mat. 15.9 How morall and naturall good differ That it be commanded of God In vaine they worship me teaching for doctrine mens precepts No creature hath the right or wisdome and understanding to institute and ordaine the worship of God But good workes we speak of morall good and the worship of God are all one Now morall good is far different from naturall good inasmuch as all actions as they are actions even those of the wicked are good naturally that is they are some-thing framed by God in nature but all actions are not good morally that is agreeing with the justice of God And thus is excluded by this condition all will-worship and that coyned device of good intentions when as namely men doe evill things that good things may come thereof Likewise when they devise and imagine workes which they thrust upon God instead of worship Neither doth it suffice if a work be not evill or not forbidden 1 Sam. 15.22 Fizek 20.19 Mat. 15.9 Esay 29.12 but it must also be commanded if it shall serve for Gods worship according to the Scripture Obedience is better than sacrifice Ye shall walk in my statutes Object But you will say Things of indifferency that is things in themselves neither good nor evill and such as may be done or left undone by men at their pleasure are not commanded of God and yet many of them please God Answ They please him not of their owne nature but by accident inasmuch as they are contained under the generall of love that is they are done in respect and regard of charity and to avoid offence and to further the salvation of the weaker brethren For in this regard they are in generall though not in speciall commanded by God True faith That the worke have his originall from a true faith which faith must be grounded and depending on the merit and intercession of the Mediatour and by which thou mayest know both thy person and thy work to be accepted of God for the Mediatours sake For
Civill as that the seventh day is to be allotted for the ministery and service of God that the tenths and first-fruits are to be given to the Priests that adulterers are to be stoned that theeves are to be amerced with a foure-fold restitution 6. The ceremoniall and the civill lawes also are types or figures of other things for whose cause they are ordained The Morall signifie or prefigure nothing but are signified by the rites and ceremonies 7. The Morall are the end for which other lawes are to be made or they are the principall service and worship of God The ceremoniall and civill serve for the morall ordinances that to them obedience might be rightly and duly performed that a certaine time and certaine rites may be observed in the publike ministery of the Church that the ministery it selfe may be maintained and preserved 8. The Ceremoniall giveth place unto the Morall the Morall giveth not place unto the Ceremoniall The Morall Law the Naturall and Decalogue differ The Decalogue is the summe of the Morall lawes What difference is betweene the Morall Law the law of Nature and the Decalogue which are scattered through the whole Scripture of the Old and New Testament The Naturall law doth not differ from the Morall in nature not corrupted but in nature corrupted a good part of the naturall law is darkned by sins and but a little part only concerning the obedience due to God was left remaining in mans minde after the fall for which cause also God hath in his Church repeated againe and declared the whole sentence and doctrine of his law in the Decalogue Therefore the Decalogue is a restoring and re-entring or re-inforcing the law of Nature and the law of Nature is a part only of the Decalogue The distinctions of these lawes are to be knowne both in respect of the differences of the same without the knowledge whereof their force and meaning cannot be understood and also in respect of their abrogating and lastly for the knowledge and understanding of their use 4. How far the Law is and is not abrogated by Christ THe common and true answer to this demand is That Moses Ceremoniall and Civill Law is abrogated as touching obedience and the Morall Law also as concerning the curse thereof but not as concerning obedience thereunto The Ceremoniall and Civill are abrogaâ—ed as touching their obedience and the reasons hereof That the Ceremoniall and Civill or Judiciall lawes are so abrogated by Christs coming that they now binde none unto obedience and in our times carry no shew of lawes is proved Dan. 9.27 Psal 110. 1. Because the Prophets in the Old Testament foretold of this their abrogation and cancelling Christ shall confirme the Covenant with many for one weeke and in the middest of the weeke he shall cause the sacrifice and oblation to cease Thou art a Priest for ever after the order of Melchisedech 2. Christ and his Apostles in the new Testament have expresly desciphered this abrogation of the Ceremoniall and Judiciall Law Acts 7.8 Heb. 7.11 12 13 18. 8.8 9 10 11 12 13. Acts 15.28 29. And in stead of many testimonies it shall suffice to alledge that one Canon of the Apostles Councell It seemed good to the holy Ghost and to us to lay no more burden on you than these necessary things 3. The causes being altered the Lawes also depending thereon are altered But the causes of the Ceremoniall and Civill Laws were one that the people of the Jewes of whom Christ was come might by this forme of worship and regiment be distinguished from other Nations untill his coming another that they might be types of the Messias and his benefits both which causes have now ceased since the exhibiting of the Messias 1. The distinction of Jewes and Gentiles is now taken away Hee is our peace which hath made of both one Ephes 2.14 and hath broken the stop of the partition wall in abrogating through his flesh the hatred that is the Law of commandements which standeth in ordinances In Christ neither circumcision availeth any thing Gal. â— 15 nor uncircumcision but a new creature 2. That the signification of the ceremonies is fulfilled by Christ is every where taught Heb. 9.8 Luke 6.16 Col. 2 16. Whereby the holy Ghost this signified that the way unto the Holiest of all was not yet opened The Law and the Prophets endured untill John Let no man condemne you in meat and drinke Against the abrogation of the Ceremoniall Law the Jews thus object Object 1. Moses religious orders or worship were by vertue of the commandement annexed to them Aâ—câ—â—tation of Jewish objections against this doctrine Gen. 1â— 13 Exod. 12.24 Psalâ—â— 132.15 Exod. 31.16 to continue for ever and the Jewish kingdome by Gods promise Circumcision is an everlasting covenant The Passeover was to be kept holy by an ordinance for ever This is my rest for ever The Sabbath is an everlasting covenant Thy throne O God endureth for ever Therefore Moses forme of religion and polity was not to be repealed by Christ Ans In this argument the fallacy of taking that to be simply averred which is spoken but in part is twice used For the Major proposition treateth of an absolute perpetuity the Minor of a restrained and limited perpetuity sith that in the testimonies alledged an infinite or unlimited perpetuity of the Jewish ceremonies and kingdome is not promised but a continuance untill Christ who was to be heard after Moses For the particle Holam signifieth every where in Scripture not eternity but the continuance of a long and yet definite time So is it used in that text of Scripture And hee shall serve him for ever that is untill the yeare of Jubilee as appeareth by the conference of that Law Exod. 21.6 with the Law touching the year of Jubilee enrolled and registred Levit. 25.40 Againe to grant that which they urge in their Minor that an absolute perpetuity is promised in the fore-rehearsed quotations yet this perpetuity is not of the types and shadowes themselves but of the spirituall things signified and figured by them to wit that their truth shall endure for ever in the Church yea though the signes and shadowes be by Christ abolished For thus doth Circumcision continue unto this day and thus is there a perpetuall Sabbath in Christs Kingdome and shall be perpetuall in life everlasting Lastly thus the kingdom of David is established for everlasting in the throne of Christ Object 2. The worship which lizekiel in his fortieth Chapter and so forth to the end of his Prophecie describeth pertaineth to the Kingdome of the Messias and is therein to be retained But that worship is meerely typicall and ceremoniall Therefore a typicall and ceremoniall kind of worship is to be retained in the Kingdome of the Messias whence this inference is good that the Jewish religion and polity or forme of government was not to be abolished but reformed rather
of which duties as also of civill order comprised under them is spoken in the fifth Commandement partly in the duties of one neighbour towards another which are ratified in the rest of the Commandements and those are either the preserving of mens life and safety which is in the sixth Commandement or the preserving of chastity and wedlock which is in the seventh Commandement or the preserving of goods and possessions which is in the eighth or of the preserving of the truth which is contained in the ninth Commandement The mediate internall worship or the internall and inward duties of mediate worship consist in the internall affection of the heart for they are the very uprightnesse of mens affections towards their neighbour which is to he included and understood in all the former Commandements and is prescribed in the tenth and last Commandement Hence we easily answer this objection Object The duties to be performed towards our neighbour are not the worship of God But the second Table prescribâ—th what duties we are to performe towards our neighbour Therefore the obedience of the second Table is not the worship of God Answ The Major holdeth true only in the mediate worship of God in respect whereof we grant the Conclusion For the obedience of the second Table is not the immediate worship of God as the obedience of the first is yet is it the mediate worship of God that is such as is performed to God in our neighbour mediating or comming betweene God and us For the duties of love towards our neighbour ought to flowe or proceed out of the love of God and being so performed they are acceptable to God and are no lesse done to God himselfe How the obedience of the second Table is called Gods worship and how duties towards our neighbour A difference of the two tables in objects then the obedience of the first Table Wherefore in respect of God for whose sake they are put in practice they are called and verily are Gods worship but in respect of our neighbour to whom they are immediatly performed they are termed duties Now the worship required in both Tables differeth in objects For the first Table hath an immediate object onely which is God The second hath both an immediate object to wit our neighbour and farther also a mediate object namely God A Table comprising the summe of the third division of the Decalogue In the Decalogue generally is commanded Gods worship which is 1. Immediate or towards God alone and that 1. Internall or inward touching the worshipping Of one true God as in the Commandemet 1 Of one true God aright as in the Commandemet 2 2. Externall or outward which is Private as in the Commandemet 3 Publick as in the Commandemet 4 2. Mediate or towards our neighbour for Gods sake and that 1. Externall or outward consisting in the Duties of superiours towards their inferiours and of the contrary of inferiours towards their superiours as in the Commandemet 5 Preservation of Our owne and others life and safety as in the Commandemet 6 Chastity as in the Commandemet 7 Goods and possessions as in the Commandemet 8 Truth as in the Commandemet 9 2. Internall or inward which is a moderation or uprightnesse of the appetite that no man desire or imagine any thing that is against all or any the former Commandements as in the Commandemet 10 Quest 94. What doth God require in the first Commandement Ans That as deerly as I tender the salvation of my owne soule so earnestly should I shun and flie all Idolatry a 1 John 5.2 1 Cor. 6.9 10. 10.14 Sorcery Inchantments Superstitions b Levit. 19.31 Deut. 18.9 10 11. prayer to Saints or any other creatures c Mat. 4.10 Revel 19.10 22.8 9. and should rightly acknowledge the only and true God d John 17.3 trust in him alone e Jer. 17.5 7. submit and subject my selfe unto him with all humility f 1 Pet. 5.5 and patience g Heb. 10.36 Colos 1.11 Rom. 5.3 4. 1 Cor. 10.10 Phil. 2.14 looke for all good things from him alone h Ps 104.27 28 29. Esay 47.7 James 1.17 and lastly with the entire affection of my heart love i Deut. 6.5 Mat. 22.37 reverence k Deut. 6.2 Ps 101.10 Pro. 1.7 9.10 Mat. 10.28 and worship him l Mat. 4.10 Deut. 10.20 so that I am ready to renounce and forsake all creatures rather then to commit the least thing that may be against his will m Mat. 5.29 30. 10.37 Acts 5.29 Quest 95. What is Idolatry Ans It is in place of that one God or besides that one and true God who hath manifested himselfe in his word to make or imagine and account any other thing wherein thou reposest thy hope and confidence n Ephes 5.5 1 Chro. 16.29 Phil. 3.19 Galat. 4.8 Ephes 2.12 1 John 2.23 2 John 9. John 5.23 The Explication Generall rules for better understanding of the Decalogue BEfore we enter any particular discourse of the meaning of every severall Commandement we must observe certaine generall rules necessary for the understanding of the whole Decalogue and each particular Commandement 1. The Morall Law or Decalogue is to be understood according to the inter pretation of Scripture that is according to the exposition and declaration of the Prophets Christ and his Apostles and not according to the sense and judgement of man only or Philosophy We must joyne together the explication scattered every-where throughout the Scriptures and not stick onely upon those short Commandements Neither doth Morall Philosophy suffice for interpretation thereof because it containeth but a little part of the Law and this is one difference betweene Philosophy and the Doctrine of the Gospel which is delivered in the Church 2. The Decalogue requireth in all the Commandements obedience both externall and internall in the understanding will heart and all actions perfect not in parts onely but also in degrees that is that we most perfectly obey God not onely in all the duties prescribed Galat. 3.10 Rom. 7.14 Mat. 5.22 but in the degrees also of those duties Cursed be he that abideth not in all The Law is spirituall Whosoever is angry with his brother unadvisedly shall be culpable c. 3. The first Commandement must be included and understood in all the rest that is the obedience of the first Commandement must be the motive and finall cause of obedience towards the rest of the Commandements otherwise it is not the worship of God but hypocrisie whatsoever we do For we must do all things which are delivered and prescribed in the other Commandements even for the love we beare to God and for the desire we have to worship him For except we so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first Commandement of the Decalogue must shine before
and give light as it were unto all the other Commandements both of the second and the first Table and be included in them This rule is delivered by the Apostle Whether therefore yee eat or drink 1 Cor. 10.31 or whatsoever yee doe doe all to the glory of God By these two former rules many things are made more cleere and manifest namely That no man in this life performeth entire and perfect obedience unto the Law That the vertues of the unregenerate are sinnes in the sight of God because they are neither joyned with inward obedience nor come from the obedience of the first Commandement neither are referred unto it seeing they doe not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most severely condemneth Esay 29.13 Because this people come neere unto me with their mouth Rom. 14.23 and honour me with their lips but have removed their hearts farre from me I will againe doe a marvellous worke in this people Whatsoever is not of faith is sinne Moreover by these rules it is manifest that true obedience cannot be begun but by faith through the knowledge of the Mediatour and the gift of the holy Ghost Purifying their hearts by faith Acts 15.9 Galat. 2.20 John 5.23 In that that I now live in the flesh I live by faith in the Sonne of God For God is not truly knowne or loved without faith in Christ Hee that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begun onely cannot please God but through and for the satisfaction of Christ imputed unto us Hee hath freely made us accepted in his beloved Ephes 1.6 Lastly by them it is manifest that in true conversion obedience is begun according to all the Commandements For who truly loveth God he submitteth himselfe without exception to all his Commandements 1 John 3.6 He that is borne of God sinneth not 4. That we may judge aright of the meaning of every Commandement or Law we must above all things consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end which God in every Commandement intendeth we shall judge aright and easily of the meanes This rule also is of force in humane Laws But we are to understand it of the next and neerest end of the Law For not those things which are necessary to the attaining of such ends as are remote or a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one law which except it be observed the sentence and substance of all or many laws will be brought all into one The furthest end and therefore the end of the whole Law is the worship of God It requireth therefore the whole obedience of the Law The end of the second Table is the preservation of the society of mankinde this requireth all the duties of the second Table The end of the fifth commandement is the preservation of civill order it compriseth therefore the duties of superiours towards inferiours and inferiours towards superiours because without these civill order cannot be preserved 5. The same vertue or the same worke is often in a diverse respect commanded in divers Commandements that is the same vertue is required for the performing of obedience to many Commandements because the ends of actions put a difference betweene them and the same vertue may serve for divers ends As fortitude is a vertue both of the fifth and sixth Commandement because it is required in a Magistrate who is to take upon him the defence of others This we are to know lest we in vaine trouble and vexe our selves in distinguishing and placing the vertues 6. The Law giver doth in an affirmative Commandement comprehend the negative and contrariwise in a negative he comprehendeth the affirmative that is in the commanding of vertues the forbidding of the contrary vices is contained and so contrariwise in the forbidding of vice the commanding of the contrary vertue is included For wheresoever any good thing is injoyned there the speciall evill opposed unto this good is inhibited because the good cannot be put in execution unlesse the contrary evill be abandoned Now by evill is meant not onely the doing of that which is evill but also the omitting of that which is good 7. We must take heed that we restraine not the Commandements too much and take them too straitly For they are so to be taken and understood as that in the generall all the specials be contained and in the chiefe speciall the next allied specials and in the effect the causes and in one of the correlatives the other also So when manslaughter and adultery is forbidden all wrongfull violence and all wandering lusts are likewise condemned when chastity is commanded temperancy is also commanded without which this effect is not When subjection which is the one relative is commanded magistracy also which is his correlative is commanded 8. The obedience or commandements of the second Table yeeld unto the obedience or commandements of the first Table and the commandements concerning Ceremoniall worship to commandements concerning Morall worship Object Mat. 22.39 What similitude or likelihood is between the first second Table But the second commandement is like unto the first Therefore the second Table yeeldeth not unto the first Ans This is a fallacy in taking that to be simply and generally spoken which is meant but of some part or points of the second Table The second Commandement we grant is like unto the first but not simply and in every point but as heretofore hath beene shewed it is like 1. As concerning the kinde of Morall worship which is alwayes to be preferred before the Ceremoniall For the ceremonies must give place to the duties of charity expressed in the second Table 2. As concerning the kinde of punishment to wit everlasting punishment whereunto they are subject who breake the second as well as they who breake the first 3. As concerning the necessary coherence and connexion of the love of God and our neighbour the one being a cause and the other an effect so that neither can be kept without other For God is not loved except our neighbour be loved neither is our neighbour truly loved except God be loved If any man say I love God and yet hate his brother he is a lyar 1 John 4.20 for how can he that loveth not his brother whom he hath seene love God whom he hath not seene And this is the purpose of Christ in the fore-alledged Scripture For there the Pharisees equalled divine Ceremonies and their owne superstitions with the obedience of the second Table for the detection of which errour Christ faith that the second Table is like unto the first that is as
the worship to be thus done unto him Wil-worship is false worship And To worship God truly is so to worship him as himselfe hath manifested in his word that he will be worshipped Contrariwise in this second Commandement is forbidden all will-worship that is all false worship namely not onely that creatures or Images be not reputed or worshipped for God but also that we resemble not him the very true God by any Image or shape neither worship him by Images and at Images or with any other kinde of worship which himselfe hath not commanded For when he condemneth the chiefe or grossest and most evident kind of false worships namely the worshipping of God at or by Images it is manifest that he forbiddeth also the other kinds of false worships seeing this is the head and fountaine of all the rest For he forbiddeth the most grosse kind of Idolatry not thereby to exclude others and acquit them from this inhibition but because this is the fountaine of all the rest Wherefore all worships whatsoever are instituted by men not by God and in which the same cause of prohibiting or forbidding appeareth are forbidden by the forbidding of this the grossest kind of the rest Therefore whatsoever things hinder Gods true worship they are all contrary to this Commandement Twofold Idolatry 1. Idolatry which is a false or superstitious worship of God Idolatry as we have heretofore shewed is of two sorts 1. When a false god is worshipped that is when in place of the true God or besides him honour or worship is given to some either imaginary or existent thing which is agreeing unto the true God onely This kinde of Idolatry is especially forbidden in the first Commandement and further also in some part in the third Commandement 2. When men erre in the kinde of worship that is when worship or honour is imagined to be done to the true God by some such worke which himselfe hath not commanded This kind is properly condemned in this second Commandement and is called will-worship Who are superstitious Esay 29.13 Mat. 15.9 Col. 2.8.16.22 23. or superstition adding mens inventions to Gods Commandements They are said to be superstitious whosoever adde humane inventions to the Commandements of God This superstition or wil-worship is condemned every where in Scripture In vaine they worship me teaching for doctrine mens precepts Beware lest there be any man that spoile you through Philosophy and vaine deceit through the traditions of men according to the rudiments of the world and not after Christ Let no man condemne you in meat and drink c. Which all perish with the using and are after the commandements and doctrines of men Which things have indeed a shew of wisdome in voluntary religion and humblenesse of minde and in not sparing the body neither have they it in any estimation to satisfie the flesh Hence we answer this objection Object Idolatry is forbidden in the first Commandement and in this second also therefore they both make but one Answ One kind of Idolatry is forbidden in the first Commandement to wit when another god is worshipped another in the second namely when the true God is worshipped otherwise then he ought Repl. Yea but still in both there is Idolatry committed and a strange god worshipped Ans There is indeed an Idol in both alwaies but not alwaies in the intent and profession of men Therefore whosoever offend against the second Commandement offend against the first because they who worship God otherwise then he will be worshipped imagine God to be another or otherwise affected and qualified then he is Therefore they worship not God but the invention of their owne braine which they perswade themselves to be so affected Hypocrisie Hypocrisie which is a pretending or feigning true godlinesse and worship of God doing the externall works commanded by God whether Morall or Ceremoniall without true faith and conversion This vice is depainted and described in these words by the Prophet Esaias This people come neere unto me with their mouth Esay 29.13 14. and honour me with their lips but have removed their hearts farre from me and their feare towards me was taught by the precepts of men Therefore behold I will againe doe a marvellous worke in this people Profanenesse Profanenesse which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internall and externall or else of some part of divine worship This profanenesse is repugnant not onely to this Commandement but also to the whole worship of God in the first and second Table For defence of superstition some alledge Object 1. That such places and sayings as are brought against will-worship speake onely of Mosaicall and Jewish ceremonies and of the wicked and ungodly commandements of men but not of such precepts of men as are authorised by the Church Bishops and such as command nothing contrary to Gods word Answ That this is false which is replyed some demonstrances which are added unto certaine places declare which also reject those humane Laws and ordinances that command any thing in regard of divine worship which is not commanded by God although the same be a thing in his owne kinde not wicked nor forbidden of God So Christ rejecteth the Jews tradition of washing of hands Mat. 15.11 because they had an opinion of worshipping God thereby whereof he saith That which goeth into the mouth defileth not the man but that which cometh out of the mouth that defileth the man Hither also may that be referred which Christ speaketh Mat. 23.25 Woe be to you Scribes and Pharisees Hypocrites for ye make cleane the outer side of the Cup and of the Platter but within they are full of bribery and excesse Now that these and the like things are lawfull setting aside an opinion of superstition in them the Apostle in sundry places doth shew He that observeth the day observeth it to the Lord Rom. 14.16 and he that observeth not the day observeth it not to the Lord. He that eateth eateth to the Lord for he giveth God thanks and he that eateth not eateth not to the Lord and giveth God thanks Againe Whatsoever is sold in the shambles eate ye and aske no question for conscience sake 1 Cor. 10.25 For the earth is the Lords and all that therein is Wherefore they are not simply so condemned but only so farre as they are prescribed for divine worship that is if they be so prescribed as that by the performance of them God is honoured and dishonoured by the omission of them In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those onely who have the gift of continency according as it is said of Christ He that is able to receive this Mat. 19.12 let him receive it For all men as in the same place Christ saith cannot receive this thing save
to lye of God either in words or in gestures But wood or graven Images are lies of God because they cannot represent God yea because they swerve so farre and carry us with them from God as their figure and shape is unlike God and so consequently they cause us also to lye of God If then we will not lie of God we must needs neither make nor have any images or graven semblances For as Jeremie saith The stocke is a doctrine of vanity Cap. 10.8 Now in this sense we grant Images to be the books of the unlearned to wit because partly they teach and signfie false things of God and partly because through the reverence of the thing signified and the place when as they stand to the open view in the Churches and elsewhere they easily draw away others unto superstition and teach the people Idolatry as experience sufficiently beareth witnesse 3. It followeth not if it were so that Images did teach the unlearned that therefore they should be retained in the Church as profitable books For God will not have his Church to be taught by dumb Images but by lively preaching of his word because faith is not by the sight of Images but by the hearing of Gods word Object 2. The commandement concerning the abolishing of Images is ceremoniall Therefore it pertaineth not to Christians but to the Jewes Answ We deny the Antecedent For it is no ceremony to abolish Images seeing they are the instruments signes causes and occasions of Idolatry Neither are the causes for which this commandement was of ancient given any way changed or diminished as namely that the glory of God be maintained against Idolaters and the enemies of the Church and that God be not tempted through offering an occasion of superstition and of conceiving false and corrupt opinions of Gods worship unto weak and ignorant men which are of their owne accord inclining and prone unto Idolatry Wherefore this commandement of taking away and abolishing Images made for the representing of God or for divine worship is morall and dureth perpetually Three differences between the images in Salomons temple in ours Object 3. Salomon by the commandement of God set up Images of Cherubins Lyons Oxen Palme-trees c. Therefore Images may be tolerated also in our Temples Ans The examples are unlike They had Gods speciall warrant ours have not The figures and resemblances of divers things and living creatures as Oxen Lions Palme-trees Cherubins and such like painted in the Temple of Salomon were warranted by the word of God and by his speciall commandement But the word of God is flat against those Images which the Papists have in their Churches They could not easily be abused ours have bin and may be The Images which were painted in Salomons Temple were such as could not easily be drawne by any man into a superstitious abuse But the Images of God and of the Saints not onely may easily be used to superstition but alas have beene a long time hitherto the cause of too too filthie and shamefull Idolatry in Popery They were types of spirituall things ours can have no such use God had this cause for which he would have those Images to be painted in the Temple that namely they should be types of spirituall things But this cause is now taken away by Christ Therefore our Images cannot be patronised by this example rather we are to obey the generall commandement whereby we are forbidden to set up such Images which or in such a place where they may be a scandall to the members or enemies of the Church Object 4. Images and Pictures are not worshipped in the reformed Churches Therefore there they may be tolerated Answ 1. God not only forbiddeth Images to be worshipped but to be made also or to be had being made Thou shalt not make to thy selfe any graven image c. 2. They are alwayes an occasion of superstition and Idolatry to ignorant people witnesse the experience of former and of present times 3. They give occasion of scandall and matter of blaspheming the Gospel to Jewes Turkes Pagans and other enemies Object 5. Images are the ornament of Churches Therefore they may be tolerated Answ 1. The true ornament of the Churches is the sincere preaching of the Gospel the lawfull use of the Sacraments true prayer and worship according to the prescription and direction of Gods word 2. Churches were built that in them lively images of God might be seene not that they should become stalls of Idols and dumb blockish images 3. The ornament of the Church must not be contrary to Gods commandement 4. It must not be dangerous to the members of the Church nor scandalous to the enemies thereof Repl. The thing it selfe and the use thereof is not to be inhibited and taken away for the casuall abuse of it But Images by accident onely or casually become perilous and scandalous Therefore they are not hereupon upon to be abandoned our Churches Answ The Major is true if the thing of it selfe and in its own nature be good and the use thereof lawfull and if the accident inseparably concurring therewith be not precisely condemned by God For otherwise both the thing and the use of the thing is unlawfull and to be eschewed Now the Images of God and the Saints erected in Churches for Religions sake neither are good nor their use lawfull but forbidden by the expresse Commandement of God Besides and evill accident namely Superstition or Idolatry whatsoever the learned vaunt and boast of their knowledge alwayes attend these Images and accompany them amongst the unlearned sort and this accident Superstition and Idolatry is in like manner condemned in Gods Commandement Repl. It sufficeth that these Images by preaching of the word are rooted out of mens hearts Therefore it is not necessary they should be throwne and cast out of our Churches Answ 1. The Antecedent is false For God forbiddeth not onely that they be set up in our hearts but also that they be advanced in the sight of men seeing it is his will that not only we should not be Idolaters but also that we should not so much as seeme to be such Abstaine from all appearance of evill 2. Such is the perversnesse of mans heart and his pronenesse to superstition that Idols especially garnished trimmed and decked and so presented to the view of the eyes of themselves sink into and seate themselves in the hearts of simple and ignorant men what soever others teach to the contrary 3. We thus retort this argument They are to be rooted out of our hearts by preaching Therefore also to be cast out of our Churches For Gods word revealed from heaven commandeth us not onely not to adore and worship them but neither to make not have them And thus far have we insisted on the declaration of the Commandement The Exhortation added unto the second Commandement THe Exhortation which is annexed to the Commandement I am the Lord
and how manifold shall hereafter be shewed Here God speaketh emphatically as of a thing most strictly charged and injoyned Remember that thou keep holy that is with great care and religion keep holy the Sabbath day and else-where hee commanded him to be put to death which breaketh the Sabbath The causes why God doth so severely command the keeping of the Sabbath Three causes why the observing of the Sabbath was so severely commanded are 1. Because the breach and violating of the Sabbath 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 so severe exacting of the ceremoniall or typicall Sabbath God would signifie the greatnesse and necessity of the thing signified by this type namely the spirituall Sabbath 3. Because God will have the externall Sabbath to serve for the beginning and perfecting of the spirituall Sabbath Keep holy To sanctifie and keep holy the Sabbath is not to spend the day in slothfull idlenesse What it is to keep holy the Sabbath but to eschew and avoid sin and to doe good works on the Sabbath Now God is otherwise said to sanctifie the Sabbath than are men God is said to sanctifie the Sabbath because he appointeth it for divine worship How God and how man are said to sanctifie the Sabbath Men are said to sanctifie the Sabbath when they referre it to that use unto which God hath appointed it Six dayes shalt thou labour Six dayes God allotted unto men to labour in the seventh hee selected to his worship not that hee would that on other dayes the worship of God and the meditation of divine things should be omitted but hee requireth these two things 1. That on the Sabbath day there be not onely a serving of God Two things required by God of us on the Sabbath as on other dayes but also a publike serving of him in the Church 2. That on that day all other labours should give place to the private and publike service of God which on other dayes every one doth exercise according to his vocation What workes are forbidden on the Sabbath Thou shalt doe no worke God forbiddeth that on the Sabbath day wee should worke not any worke whatsoever but onely servile workes or such as hinder the worship of God and exercise of the Ministery which declaration is expresly elsewhere set down Yee shall doe no servile worke Levit. 23.25 Therefore Christ defendeth his Disciples pulling the eares of corne on the Sabbath day to drive away hunger and himselfe healeth a man having a dry hand and saith that an Oxe or any Beast Mat. 12.3 Luke 14.4 5. falling into a pit on the Sabbath may be drawn out thence without any sin Macchabaeus fighteth on the Sabbath day that there might be some preserved which should keep the Sabbath And of the like actions there are two reasons given 2 Maccab. 15. 1 Mac. 2.40 41. If we doe all as our brethren have done and fight not against the heathen for our lives and for our lawes then shall they incontinently destroy us out of the earth Therefore they concluded at the same time saying Whosoever shall come to make battell with us on the Sabbath day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight even on the Sabbath day By the same reasons doth Christ defend his Disciples and himselfe citing a place of Hosea cap. 6. If yee knew what this is Mat. 12.7 Marke 2.27 I will have mercy and not sacrifice yee would not have condemned the innocent And The Sabbath was made for man and not man for the Sabbath that is ceremoniall works must give place to the morall works so that rather the ceremonies must be omitted than such works of charity as our necessity or the necessity of our neighbour requireth And Have yee not read in the law how that on the Sabbath dayes Mat. 5.6 the Priests in the Temple break the Sabbath and are blamelesse but I say unto you Here is one greater than the Temple Also Yee on the Sabbath day circumcise a man If a man on the Sabbath day receive circumcision that the law of Moses should not be broken be ye not angry with me John 7.22 23. because I have made a man every whit whole on the Sabbath day By which words hee sheweth that such works as hinder not the use of the Sabbath but rather further and establish it such as are the works which appertain to the service of God or sacred ceremony or to charity and love towards our neighbour or to the saving of our owne or anothers life as that present necessity will not suffer them to be deferred untill another time doe not break or violate the Sabbath but are most of all required to the right and lawfull observation or keeping of the Sabbath Thou and thy Son and thy Daughter He will also have our children and family to cease from their labours for two causes Two causes why our children and family must cease from labour on the Sabbath 1. Principally that these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church For God will have these also to be members of his Church 2. Because he will have especially on the Sabbath day love and bountifulnesse towards our neighbour to be shewed and seen in the Church Why Converts strangers must cease from labour on the Sabbath Why Infidels strangers must cease from labour on the Sabbath The stranger c. He willeth also strangers to intermit their labours and that if they were converted to true religion because they were of the houshold of the Church if they were Infidels he commandeth it them not in respect of themselves but in respect of the Israelites 1. Lest by their example they should give offence to the Church 2. Lest their liberty might be an occasion to the Jewes to accomplish by them those labours which it was not lawfull for them to work by themselves and so the law of God should be deluded Hereby is answer made unto three questions 1. Whether other Nations were also bond unto Mosaicall ceremonies if any of them lived among the Jewes 2. Whether they which are aliens from the Church may or ought to be forced to religion 3. Whether the Sacraments among which was also the Sabbath ought to be common unto Infidels with the Church Unto these questions we thus answer To the first and second as concerning binding and constraint the strangers which conversed among the Jewes Three questions concerning the Sabbath answered were not forced either to all ceremonies or to religion but to externall discipline which was necessary for the avoiding of breeding offences in the Church wherein they lived For a Magistrate ought to be a maintainer
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall 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 eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
Sacrifices or Sacraments Sacrifices are ceremonies appointed by God wherein we offer and performe some certaine obedience unto God Sacraments are Ceremonies instituted of God whereby God testifieth and performeth certaine benefits to us Those Ceremonies which are ordained by the Church Ordained by men are not the worship of God and may be changed by the advice of the Church if there be good causes for the changing and alteration of them 4. Whether the Church may ordaine Ceremonies Caveats to be observed by tâ—e Church in instituting of Ceremonies THe Church may and ought to ordaine Ceremonies because without defining and determining of circumstances the Morall worship cannot be kept There are notwithstanding certaine conditions to be observed by the Church in ordaining Ceremonies namely 1. They must be such Ceremonies as are not impious but agreeable to the word of the Lord. 2. They must not be superstitious such as to which we annex worship or merit or necessity or which are done with offence 3. They must not be too many nor too toylesome and burdensome 4. They must not be idle and unprofitable but must all tend to edifying ON THE 39. SABBATH Quest 104. what doth God injoyne us in the fifth Commandement Answ That we yeeld due honour love and faithfulnesse to our Parents and so to all who beare rule over us and submit our selves with such obedience as is meet to their faithfull commandements and chastisements a Ephes 6.1 2.5 5.22 Col. 3.18 20 22 23 24. Pro. 1.8 4.1 15.20 20.20 Exod. 21.12 Rom. 13.1 And further also that by our patience we beare and suffer their vices and manners b Pro. 23.22 Gen. 9.24 1 Pet. 2.18 ever thinking with our selves that God will governe and guide us by their hands c Ephes 6.9 Col. 3.19 21. Rom. 13.2 3 Matth. 22.21 The Explication NOw follow the Laws of the second Table of the Decalogue the obedience whereof doth as well verily respect God as the commandements of the first Table but the works are immediately exercised towards men For the immediate object of the second Table is our neighbour and the mediate is God The summe of the whole obedience of the second Table Christ hath briefly comprised in these words Thou shalt love thy neighbour as thy selfe Matth. 22.39 And he hath laid downe this rule for better understanding of the Commandements of this second Table Marke 7.12 Whatsoever yee would that men should doe unto you even so doe ye unto them for this is the Law and the Prophets Of the whole second Table Christ also pronounceth that Mat. 22.39 The second Commandement is like unto the first that is the second Table is like unto the first Table which is thus to be understood 1. As touching the kinde of the chiefe worship of God the second Table is like unto the first and so is the second said to be like unto the first in respect of the ceremoniall which are not the chiefe worship 2. As touching the kinds of eternall punishment because the transgression of both Tables meriteth eternall punishment 3. As touching the inseparable coherence of the love of God and our neighbour For our neighbour cannot be loved without the love of God and the love of God is declared and exercised by the love of our neighbour Three causes of the necessity of obedience unto the second Table Whence also we may gather the causes for which obedience is necessarily to be yeelded unto the second Table seeing God no lesse exacteth it at our hands then he also requireth the obedience of the first Table namely 1. That in this obedience God himselfe may be worshipped and our love towards him shewed and declared by our love towards our neighbour for his sake 2. That by the love of our neighbour our conformity with God may appeare 3. That the society of mankind may be preserved which was ordained of God for the celebration and magnifying of his Name Moreover this fifth Commandement of honour due to Parents which Hierome plainly calleth the fifth in order is placed first in the second Table 1. Because this is the cause the bond Comment in Ephes 6.2 Two causes why this Commandement is placed first in the second Table and ground of the obedience of the rest of the Commandements following For if this obedience stand which is of the inferiours towards the superiours who are those which ought in Gods name to command the obedience of the Commandements that follow then must the obedience towards the rest of the Commandements necessarily follow 2. Because the Lord annexed a speciall promise and a singular blessing unto this Commandement that is length of life to be heaped on those who yeeld obedience unto it And these two namely the Commandement and the Promise doth this fifth Commandement containe The end of the fifth Commandement Now the Commandement proceedeth thus Honour thy Father and thy Mother The end of the Commandement is the preservation of civill order which is the order decreed and appointed by God in the mutuall duties of superiours and inferiours The superiours are all such whom God hath set over others to rule and defend them The inferiours are those whom he hath submitted to the power of others to be ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother And our superiours are 1. Parents themselves who bred us Five sorts of superiours understood by the name of Father and Mother 2. Tutors and over-seers of pupils or young children 3. Schoole-masters Teachers and Ministers of the Church 4. Magistrates high or low 5. Our Elders All these or whosoever else rule over us are understood in the name of Parents and are to be honoured of us because God giveth them all to us instead of Parents and they discharge the duty of Parents and are as it were Gods Vice-gerents in ruling and governing us substituted by God for Parents to us when the malice of men began to increase Now Parents rather then other governours are named and commanded to be honoured Foure reasons why Parents rather then other Governours are here commanded to be honoured 1. Because the Father-like power and government was the first amongst men 2. Because this is as it were a rule according to which others are to be composed and framed and God will have superiours beare a Father-like mind and affection towards their inferiours 3. Because it is most beloved of all men so that to it and in regard of it they easily submit themselves 4. Because seeing the bond of duty towards Parents is the greatest the contempt of them is the more haynous and grievous which therefore also is with greater severity condemned by God In this Commandement then is prescribed the honour not only of Parents but also of all Superiours and likewise the obedience not onely of children but also of all inferiours Herein also are
estimation of others h 1 Pet. 4.8 The Explication THe drift or end of this Commandement is the ordinance and maintenance of the truth among men Neither is in this Commandement onely bearing false witnesse forbidden but all things which are of neere affinity therewith the generall whereof is lying Thou shalt not beare false witnesse of thy neighbour or against thy neighbour In this negative Commandement is comprehended an affirmative which is Beare therefore true witnesse of or for thy neighbour that is be true and desirous of learning and knowing the truth Wherefore the originall and generall head of those vertues which are here commanded is truth or truenesse in our speech opinion judgement covenants and in our doctrine For the name of Truth here is taken for the agreement or correspondence of our knowledge or speech with the thing whereof our speech is True wee terme the speech it selfe agreeing with the thing Contrariwise the generall head of such vices as are here condemned is false-hood in any of the fore-alledged premisses The vertues of this ninth Commandement together with their vices THe chiefe and principall vertue which is here commanded is Truth 1. Truth or truenesse is a vertue 1. Vertue Truth whereby wee love true opinions or speeches and seek after them and receive them and gladly professe and defend them according as both our dutie and persons places times and other circumstances require unto the glorie of God and the safety of our neighbour This end maketh that the divell cannot be said to be true although hee sometimes speake that which is true For he is true who speaketh and loveth the truth and doth affection it for the glory of God and the safety of his neighbour Of this vertue Aristotle briefly but learnedly disputeth in his Moralls and referreth truth in bargaines to justice Hee calleth him properly a true man who when it steedeth him nought at all yet is true in his speech and whole life and is habitually such an one Truth may also be defined on this wise What truth is Truth is a firme election in the Will whereby we constantly imbrace true sentences and opinions speake that which is true keep covenants and promises and avoid all deceitfull dissemblings both in speech and outward gesture True confâ—ssion is commanded both in this and in the third Commandement How confession of truth here differeth from that which is required in the third Commandement as oftentimes the same vertue is required to the obedience of diverse commandements But in the third Commandement true confession is required as it is the honour and worship of God immediately respecting God and here it is commanded as there is a will in us not to deceive our neighbour but to wish his safety and wel-fare Under the name of truth wee comprise liberty of speech which is a vertue whereby as much as the time place and necessity requireth wee professe the truth freely and boldly and are not with-drawne through the feare of dangers Unto Truth The contrary vices in the defect are repugnant Lying Lying unto which appertaine all guiles dissembling lies of courtesie slanders back-bitings evill speakings which kindes of lying are repugnant also unto fairenesse of manners and conditions Likewise Negligence in understanding the truth of things and searching true opinions and wilfull Ignorance which is a lâ—ing in the minde Vanity A Vaine man A Lyer Lying To lye Mentiri est adversus mentem ire Vanity or Levity which is a readinesse to lying Hee is vaine who lyeth much often and easily and that without any shame A Lyer is he who hath a desire to lye Lying is to speake otherwise or to signifie otherwise by outward gestures than thou thinkest and than the thing it selfe is For to lye is as much as to goe against thine owne knowledge All lying which doth expresly and plainely dissemble the truth is here condemned neither are officious lyes or lyes of courtesie excused Lyes of courtesie because evill is not to be done that good may come of it And well saith Lactantius In Epit. Wee must never lye because a lye either alwaies hurteth or deceiveth some man But a truth which is uttered by a figure is no lie Truâ—h uttered in a figure whether hee understand it or no with whom wee deale This is to be observed that wee be not rigorous in examining the actions of the Saints and also that wee excuse not those things which have no need to be excused Exod. 1.15 20 21. Officious lyes are commonly defended by the example of the Egyptian Mid-wives which lyed unto the King and were blessed of God But God blessed them not therefore because they lyed but because they feared God and slew not the Infants of the Israelites Object That which profiteth another and hurteth no man See August lib. de mend ad Consen is not sinne and therefore may be done A dutifull lye is of such qualitie Therefore it is no sin but may be made Answ The Minor is false because that which God forbiddeth alwaies harmeth and if it profit at all this is but by accident through the goodnesse of God Unto Truth in the excesse is repugnant The contrary vices 1. Untimely professing of the truth which is to cast pearles to swine and to give that which is holy unto dogs as Christ saith who by these words doth wholly forbid unnecessary and untimely professing of the truth For as the verse hath it in the Poet Hee that warneth out of time doth harme 2. Curiosity which is to search after things unnecessary or unpossible These things may suffice for this chiefe and principall vertue of the ninth Commandement The vertues which follow wait upon truth and they all are as it were of truths retinue II Vertue Fairnesse of mind Fairnesse of mind is a vertue which taketh well things well or doubtfully spoken or done and interpreteth them in the better part to wit as farre as there are any reasonable causes to induce thereto and doth not easily conceive suspicions neither sticketh upon suspicions though they be such as are just and have reasonable causes hee doth not ground thereon neither directeth his actions accordingly neither decreeth or determineth ought by them Or Fairnesse of minde is a neighbour-vertue unto truth allowing of others wils upon probable reason and hating all evil-mindednesse and drawing also some things that are doubtfull to the better part and hoping indeed that which is good but yet as touching mutable things thinking that the wils of men may change and that a man may erre concerning anothers will seeing the infoldings and secret places of mans minde are not beheld The extremes of this vertue in the defect are Slandering and Suspiciousnesse The contrary vices Slandering is not onely falsely to criminate and attach the innocent but also to interpret things indifferently spoken in the worser part What slandering is or also to enterlace and
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
Old He is minister of God to thee for good Rom. 13.4 IX In that saying of Luke 22.25 Christ doth not debarre such kings from the Church but he onely forbids the Apostles and Ministers of the Church to meddle with riotousnesse preheminence and civill dominion But Paul Gal. 6.15 doth not speak of the externall habit of Christians of whom some were circumcised as the faithfull Jewes and some were uncircumcised as the Christians who had been Gentiles To which saying answereth that Galat. 3.28 There is neither Jew nor Greeke there is neither bond nor free there is neither male nor female Which words if they understand literally surely they must also be separated from Christ seeing they are either servants or free either males or females The sense then of the Apostle is this That the outward differences of men doe nothing hinder or promote eternall salvation and that onely the new creature in Christ Jesus is necessary to salvation X. Lastly by that saying of Mat. 5.39 Christ doth not take away punishments due to the wicked but only private revenge for otherwise no Christian neither father nor mother nor school-masters nor any minister of the Church could be suffered the dutie of all which is to resist evill and wicked men and to maintain discipline every one in his place without which an horrible ataxie and confusion would ensue too much libertie would be brought in and at length would follow the subversion both of humane societie and of the Church it selfe Surely Christ and his Apostles did very often resist evill Neither doe wee reade any where in the Scripture that they who were appointed for politicall functions did after their conversion to Christianitie desert their province or calling or that ever they were commanded to forsake it So that Ruler in the fourth of John ver 33. beleeved himselfe and all his house Sergius Paulus the Deputie Act. 13.12 beleeved So the Keeper of the prison Act. 16.33 was baptised he and all his houshold XI Concerning the divers formes of Common-wealths which of them is best let Politicians dispute In the Scripture we reade of Cesars Kings Princes Governours Presidents Pretors Consuls Captaines Dukes and in a word both of inferiour and superiour Magistrates Of whom is this generall saying of Paul the Apostle There is no power but of God Rom. 13.1 1 Pet. 2.13 14 17. The powers that be are ordained of God And of S. Peter Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as being sent by him Also Feare God Honour the King Where we may note that when the Magistrates office by Peter is called an humane ordinance this is not repugnant to Paul who calls it a divine ordinance For God only ordained the Magistrate but as for the forms of Common-weathls and their distinct degrees to wit that in them should be Emperours Kings Princes superiours inferiours this depends from humane ordination and politicall sanction yet all are alike governed by God therefore wee must be subject to humane ordinance for the Lords sake saith S. Peter XII Of the right of Magistrates thus saith Paul For this cause pay you tribute also for they are Gods ministers Rom. 13.6 7. attending continually upon this very thing Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Againe Give to Cesar what is Cesars Whence we gather that the right of Magistrates consisteth of three things First that hee may be knowne as the minister of God to whom therefore honour and reverence is due because hee is in stead of God for this cause as it said Magistrates are called gods Secondly that for the authoritie of so great a function they should be reverenced honoured and feared by their subjects no lesse then parents are by their children for Magistrates should be to subjects in stead of parents Thirdly that customes and tributes due to Magistrates should be paid them that out of them they may be able to sustaine the heavie burthen of their function preserve their lives and dignitie and exercise their bountie towards others Yet the Magistrate must be as far from riotousnesse as the subjects themselves as it is in Jer. 22.14 15. and every-where else in Scripture XIII God hath furnished the Magistrate with chiefe power that hee may command some and may governe others and use the sword also if need require against the disobedient and maintaine and defend his owne authoritie For so it is written Dan. 4.22 The most High ruleth in the kingdome of men and giveth it to whomsoever hee will Againe The princes of the Gentiles exercise dominion over them Mat. 20.25 and they that are great exercise authority upon them Againe Rom. 13.4 He beareth not the sword in vaine XIV God also for this cause laid upon the magistrate this carefull and troublesome burthen that he might urge promote and preserve among men the obedience due to Gods Law chiefly among Christians For first hee ought entirely to maintaine the honour and worship of God according to the prescript of the first Table and to propagate pietie with the true worship of God amongst his subjects according to Gods will and word For so God commanded Josuah Jos 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to doe according to all that is written therein So Paul Rom. 13.4 He is the minister of God to thee for good Now the chiefe happinesse of subjects consisteth in true religion and the true worship of God XV. Againe the office of the Magistrate is to maintaine right and justice and to preserve honestie peace and concord to love the good to afright and punish the wicked to maintaine and defend their subjects and territories even with the sword against domestick and forraigne enemies As it is written Jer. 22.3 Psal 82.3 Thus saith the Lord Execute ye judgement and righteousnesse and deliver the spoiled out of the hand of the oppressour and doe no wrong doe no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place Againe Magistrates are not a terrour to good workes but to the evill Wilt thou then not be afraid of the power doe that which is good but if thou doe that which is evill be afraid for he beareth not the sword in vaine for he is the minister of God a revenger to execute wrath upon him that doth evill XVI Both offices of the Magistrate are usually impugned by Pontificians Anabaptists and other fanaticall persons XVII In Popery the Pontificians confesse Bellarm l. 4. de Laicis c. 17 18. that the Magistrate ought not only to have a care of the civill government and to promote the publick peace but also by all meanes to defend Gods worship as it
Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the
made a curse for us upon the tree hath redeemed us from the curse of the Law e Ephes 1.7 Col. 1.14 We have redemption by his bloud f Col. 1.20 Having made peace by the bloud of his Crosse by him he hath reconciled all things to himselfe hath reconciled them in the body of his flesh by death g 1 Pet. 1.18 We are redeemed by the precious bloud of the immaculate Lamb. h Isa 53.5 By whose stripes we are healed i 1 John 1.7 The bloud of Christ purgeth us from all our sins k Rev. 19. 7.14 Thou hast redeemed us by thy bloud They have washed their robes and made them white in the bloud of the Lambe The latter is this The Scripture defines our whole justification by remission of sins through the bloud of Christ therefore onely the effusion of bloud is that by imputation of which we are justified and the remission of sins is our whole righteousnesse They confirme the Antecedent by testimonies of Scripture l Luke 18.13 God be mercifull to me a sinner I tell you that he went downe unto his house justified rather then the other m Acts 13.38 Be it knowne to you that to you is preached remission of sins through him and from all things from which by the Law you could not be absolved by him all that beleeve are justified Here to be absolved to be justified to have remission of sins are the same things David pronounceth that man blessed to whom God imputeth righteousnesse without works n Rom. 4.7 Psal 32.1 Blessed are they whose sins are forgiven and whose iniquities are hid Blessed is the man to whom God imputeth no sin o Rom. 8.33 Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemne It is Christ who is dead c. p 2 Cor. 5.19 God was in Christ reconciling to himselfe the world by not imputing to them their sins q Ephes 1.7 In whom we have redemption by his bloud that is remission of sins c. They have also other arguments which for brevities sake I omit they alledge also for themselves the Catechisme of the Palatinate qq 37.45.66.55.57.72.76.80.84 c. In which it is taught that we obtaine remission of sins justice and life eternall for the alone sacrifice of Christ on the Crosse and that onely the bloud of Christ purgeth us from all sin which very thing is every-where found in the Directory of the Palatinate Hitherto the different opinions concerning justice I now passe to the second head where I will briefly shew without prejudice to others what I can approve or disapprove in those who follow the first opinion I cannot see how they can prove out of Scripture the imputation of Gods essential justice or why that should be said to be imputed seeing man was never obliged either to the possession or performance of it for God never conferred upon man his essentiall justice and man never lost it They make God then unjust as if he did require of man divine justice which he never gave him nor ever will give him The reason is a Paralogisme non causae for although whole Christ is a King Priest and Saviour and whole Christ justifieth yet it is knowne that he performes the effects of his office among which is justification by the distinct operations of his natures therefore whole Christ justifieth but one way according to his divinity to wit as the efficient cause another way according to his humanity to wit as a meritorious cause and the dignity of the merit flowes from the dignity of the person that is from the deity of the Mediatour But from hence it doth not follow that the deity can challenge any part of the merit being the fountaine of merit It behooved then the Mediatour to be God not that the deity or justice of the deity might be imputed to us or according to Osianders madnesse essentially dwelling in us might become our justice but for the cause explained in the Catechisme q. 17. Therefore the justice of the divinity differs from merit as the cause from the effect Other inconveniences also of this opinion belong to the two ensuing therefore I joyne the second and third opinion together for they differ not save onely that the one makes two parts the other three parts of imputative justice All which opinions are subject to the same inconveniences 1. All confound the justice of the person and of the merit of Christ which the Scripture oftentimes conjoynes but doth also manifestly distinguish as the efficient cause or sine qua non and the materiall cause of our justice as My righteous servant by his knowledge shall justifie many For such an High-Priest became us who might be holy separated from sinners that he might offer not for his owne but for the sins of the people Him who knew not sin he hath made sin for us that we c. 1 Pet. 3. Christ suffered once the just for the unjust And so our Catechisme quest 15.16 2. These distinctions which they make betweene not unjust and just betweene not transgressing of the Law and fulfilling of the Law betweene not dead and alive they have more subtlety then verity being indeed equivalent termes as I will afterward shew for of necessity he that before God is not unjust must be just who transgresseth not the Law fulfils it who is not dead is alive Seeing all these are immediate contraries one of which being affirmed or denied the other must necessarily be affirmed or denied 3. If by the imputation of the passive obedience we are not as yet just but onely not unjust how is this true We are justified by the bloud of his Son We are reconciled by his death c 4. If remission of sins be not whole justification how can that be true Blessed are they whose iniquities are forgiven Rom. 4. c. how doth the Apostle in the same place take for the same thing To impute righteousnesse and Not to impute sin 5. If the omission of obedience to the Law and the imperfection of our holinesse are not expiated by Christs passive obedience but necessarily that must be covered with Christs actuall obedience this with his naturall holinesse how againe can this be true The bloud of Jesus Christ purgeth us from all sin unlesse perhaps omission and imperfection be not sins 6. If we are not justified by the passive but by the active obedience of Christ how is it that Christ died not in vaine For what need was there that Christ should die and by his death procure to us pardon for our sins if by his just and holy life he had already merited righteousnesse for us for righteousnesse necessarily presupposeth remission of sins 7. It is manifest that all these partitions of Christs merits into two or three members do exceedingly derogate either from the death of Christ or from the justice of God For these
in God beleeve also in me for be you confident For there he comforts the Apostles Lord who is he that I may beleeve in him for that I may confide in him Saving faith with us is joyned with confidence of the promise of the Gospel or of the promised mercie of God concerning remission of sins through the bloud of Christ Rom 3.28 As when we are said to be justified by faith there faith signifieth confidence and to be justified by faith is in the confidence of Christs merits to be absolved from sin which sense the Apostle delivers when he saith Whom God set forth as an atonement by faith in his bloud to declare his justice by the remission of sins past Where faith in his bloud can signifie nothing else but confidence in Christs bloud But with them faith is assent onely and to beleeve is to give an assent this appeares because in the Article the words John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by them thus But who assenteth not to the Son for who beleeveth not the Son then their slippery disputes concerning faith teach the same In which for the most part they require not confidence in faith and they will have faith to justifie or to be imputed for justice not because it applies to it selfe Christs merits but because the very act of faith is reputed a fulfilling of the Law which was the opinion of Alberius Triuncurianus a pitifull man Therefore seeing this Article doth deprave the true doctrine of Predestination with so many equivocations and conceales the false it cannot be simply allowed Whether this Article be sufficient or may be tolerated setting Predestination aside But you 'l say What need we dispute so much about Predestination Is it not sufficient to salvation to hold the summe of the Gospel delivered in this Article Who beleeveth in the Son of God hath life eternall Who beleeveth not the wrath of God remaines on him And may not this Article hitherto be tolerated I know some judge so yea some men otherwise learned and pious have written that we ought not to dispute of Predestination now under the Gospel but onely preach upon the universall promises of grace But these good men observe not that by writing thus they contradict the holy Ghost who in the Gospel hath delivered the doctrine of Predestination as above cothurn 2. in the alledged places may be seen These unwise men seem under this pretext either to overthrow the foundations of our faith and comfort or else not to take notice that they are overthrowne by others therefore that religious speech whether of Ambrose or Prosper Lib. 1. de vocat Gent. c. 7. is to be held concerning Predestination These things are not to be searched into what God will have concealed and what are manifest are not to be denied lest in them we be found unlawfully curious and in these damnably ingratefull As it is then unlawfull curiositie to search into the mysteries of Predestination not revealed in the Gospel so it is damnable ingratitude to deny or suppresse what God hath revealed concerning Predestination in the Gospel But to the Quere thus we answer For Sufficiencie you may as well aske in the Church If the doctrine of the Catechisme be sufficient to salvation concerning mans miserie and deliverance by Christ and concerning gratitude Why then should we reade the Bible or higher points of divinitie In Logick is it not sufficient to hold that there are so many Figures of Syllogisms and so many Moods then what need is there of Aristotles Organum in the Schooles In the Politicks is not the popular knowledge of right and equitie sufficient to guide a State what need is there then of such a number of lawes and so great toile as the studie of the law requires In the Mathematicks is it not sufficient to know that a triangle hath three angles equall to two c. that the diameter to the circumference is in a subtriple proportion c what need is there then of Euclyd's hard and intricate demonstrations To these any man may answer with facilitie that to some the first rudiments of these sciences or the knowledge of the quid sit is sufficient but not to all To the Catechumeni or Novices in the Church the catecheticall Rudiments of salvation may suffice as milk is sufficient nutriment for infants but to those that are adult in faith who require more solid meat this is not sufficient Not to School-Doctors not to the Pastors of the Church whose office and conscience require of necessitie a fuller measure of Theologicall knowledge To young Logicians the knowledge of so many Moods Figures is enough for their syllogizing but Philosophers must have the science propter quid delivered in Aristotle's Organum to wit whence and why there are so many and why there can be no more To an inferiour or pedant Judge the elements of law and justice are sufficient but to a Doctor of the law to an Advocate or Chancellour the fountaines of the law must necessarily be knowne For a Mechanick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by but a Mathematick Doctor who is studious of demonstrations requires the science of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the same manner we may say that this Article putting now aside all equivocations is sufficient for salvation to the Catechumeni and private vulgar men which are not capable of sublimer mysteries and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough what they must be and what meanes they must use to attain salvation to wit that they must beleeve in Christ that they must persevere in faith and obedience of faith to the end by the ministerie of the Word and Sacraments and by grace co-operating with these But to those that are more adult in faith especially to the Doctors of Schooles Churches whoso will say that there is nothing besides this needfull his judgement will be accounted very weak and jejune yea rather it is necessarie that they should search the Scriptures and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine that is the fountaine and prime cause revealed in the Scriptures whence these qualities and meanes of salvation with grace and salvation it selfe may originally descend on us from whence also may proceed that difference which wee see of people and particular persons which are to be saved from the multitude of those that perish lest perhaps which by ignorance or by forsaking the fountain must need◠come to passe we digge to our selves broken cisternes Jerem. 2.13 which will hold no water that is lest we ascribe vocation faith perseverance and our salvation either to the wit strength or merit of men or else to grace which is indifferent and to our owne free-will in part or in whole not without dishonour to God and destruction to our selves Now this fountaine this prime and supreme cause is Gods eternall predestination that
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
justice and law Now in a divers manner and respect to will and not to will the same and yet to determine on that part whereof the reasons seeme strongest is not in us much lesse in God absurd or repugnant The waste of Israel which the Assyrians wrought God willeth as a punishment which his justice of right did require he willeth it not but condemneth and afterwards most grievously revengeth it in the Assyrians in asmuch as it was not the execution of Gods wrath but a fulfilling of their own wrath and lusts against his law So God willeth that all should obey his word and be saved 1. In respect of his love towards all for he is delighted with the death of no man God willeth the obedience of all as concerning his commanding it unto all but not as concerning his secret working of it in whom he will 2. In respect of his commandement and inviting of all to repentance But he will not that all be converted and so be saved in respect of his working or efficacy that is he commandeth all men indeed to repent and beleeve and promiseth life to all that beleeve but he doth not any where promise that he will work by his spirit in all that they should beleeve and be saved For if he would this it must needs be that either all should obey Gods commandements and be saved or that God should not be omnipotent Repl. If God willeth one thing in signification or by his commandement and willeth effectually or by his efficacy and working another he shall be changeable and a dissembler Answ This doth not thereof follow God no dissembler For even when he willeth effectually those actions which are sins he doth indeed detest them as they are sins and when he commandeth obedience he doth in earnest exact it of all But this will of signification or commandement of God doth not testifie or declare what he will work in all but what agreeth with his mind what he alloweth what he requireth and what every one oweth unto him God therefore dissembleth not neither is contrary to himself because he doth not in all places nor at all times manifest his will unto his creatures and his will of punishing is not disagreeing from his law The fourth Sophisme of contingency and liberty or freenesse Gods government doth not take away but establish the liberty of the creatures will THat which is done by the unchangeable decree of God is not done contingently and freely But all things are done by the unchangeable decree or counsell or providence of God Therefore nothing is done contingently and freely Answ The Major is either particular and so concludeth nothing or being generally understood is most false For An effect which is the same in subject and matter is changeable and unchangeable necessary and contingent in respect not of the same cause but of divers of which together it is produced and doth depend and whereof some are changeable some unchangeable In respect therefore of the second and neerest causes some effects are necessary and certain which are produced out of causes alwaies working after one sort some are changeable which have a changeable cause that is such as is not alwaies working after one sort and producing the same effects In respect of the first cause namely the decree of God which is unchangeable all effects are unchangeable and most certain even those which in respect of second causes are most uncertain As That the bones of Christ should not be broken it was a thing contingent in respect of the bones which in their own nature might as well have been broken as not broken as also of the Souldiers who as concerning the nature of their will might have chosen to doe either but in respect of the decree of God it was necessary for by his decree were the wils of the Souldiers so ruled that they could not then neither would chuse the contrary Wherefore the unchangeablenesse of the decree of God which is a necessity by supposition or conditionall doth not take away either the contingency of events or the liberty and freenesse of a created will but rather maintaineth and confirmeth it For God accompâ—isheth his decrees by reasonable creatures according to the condition of their nature when as by objects represented and shewed to their understanding he inclineth and bendeth their will that it should with free and inward motion chuse or refuse that which seemed good from everlasting to God and was decreed of him For if when God worketh well by evill creatures there is not taken away in them through the decree or providence of God and his good working that which is accidentall to them that is corruption how much lesse shall that be taken away which is essentiall unto them even to work freely So the blessed Angels are changeably good as concerning their nature but they are unchangeably and necessarily only good according to Gods decree and directing of them and yet freely so that how much the more effectually they are moved by the Spirit of God so much the more freely and with greater alacrity and propension they will and doe onely that which is good Judas the Jewes Herod Pilate the Souldiers delivered and crucified Christ freely Acts 5.28 and with great willingnesse and pleasure and yet they did whatsoever the hand and counsell of God had determined before to be done Object 2. That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing is therefore done contingently neither by Fortune nor Chance but all necessarily which is the Stoickes doctrine of fate or destiny Here before wee answer to this objection wee must know the signification of the words and the difference between the opinion of the Stoickes and Christians Necessarily is that which cannot be otherwise than it is The difference between necessary and contingent things Contingent is that which is indeed or is done but might notwithstanding not have been or have been done otherwise Necessity therefore and contingency is the order which is between the cause and the effect unchangeable or changeable And because the effects follow of their causes unchangeably either in respect of the nature it selfe of the causes or in respect of some externall cause which designeth and appointeth another cause to a certain effect and because also the effects themselves cannot be more unchangeable than are their causes therefore there is said to be a double necessity The difference between absolute necessity and necessity of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply unpossible in respect of the nature of the cause or subject whereof it is affirmed as are the essentiall and personall properties of God to wit God is God liveth God is just wise c. God is the eternall Father Sonne and holy Ghost The other is necessity of
consequence or by supposition which is the immutability and unchangeablenesse of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselves might either not have been or might have been changed So are those things necessary which God hath decreed that they should be done in respect of the unchangeablenesse of his decree which decree yet God most freely made that is hee might from everlasting either not have decreed it at all or have decreed it otherwise according to those wordes Thinkest thou that I cannot now pray to my Father and hee will give mee moe than twelve legions of Angels Mat. 26.53 How then should the Scripture be fulfilled Likewise Those things are called necessary which are done indeed by such second causes as are so made of God that by their owne nature they cannot doe otherwise than they doe but yet may be by God himselfe either taken away or hindered or altered and changed As the Sun and the shadow going forward in consequence or order of nature with the Sun and yet consisting and standing still in that battell of Joshua and returning backwards in the daies of Ezechias the fire burning bodies within the reach thereof which are capable of burning and yet not burning the three Children in the furnace of Babylon or those things which are indeed in their own nature apt to produce a contrary or diverse thing or to forbeare producing of their effect and yet notwithstanding cannot doe otherwise because they are so moved by God or by other causes which although they be not changed yet might have been changed or when they worke so cannot withall not worke or worke otherwise because two contradictories cannot be both at one time true Fortune and Chance Fortune and Chance are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident by reason of such causes as are causes by and in themselves but not knowne to us as when we say good or evill fortune happy or unhappy chance Sometimes they signifie the causes of such events either the manifest causes which are causes but by an accident as when any thing is said to be done by fortune or by chance or the hidden and unknown causes which are causes by and in themselves As it is said in the Poet Omnipotent fortune and fate inevitable And they are wont to call that fortune which is a cause by an accident in voluntary agents whose actions have some event that seldome happeneth besides their appointment As he that digging with purpose to build findeth treasure Chance they call an accidentall cause in naturall agents whose motions have effects neither proper to them neither alwaies happening and that without any manifest cause directing it as if a tyle falling from an house kill one that passeth by Fate or destiny The difference between the Stoickes the Churches doctrine concerning Gods providence By the name of Fate or Destiny sometimes is understood the decree and provideâ—ce of God As that of the Poet Leave off to hope that the fates of the Gods are moved with entreaty But the Stoickes by this word understood the immutable connexion and knitting of all causes and effects depending of the nature of the causes themselves so that neither the second causes are able to work otherwise than they work neither the first causes can worke otherwise than doth the second and therefore all effects of all causes are absolutely necessary This opinion of the Stoickes because it spoyleth God of his liberty and omnipotency and abolisheth the order and manner of working in second causes disposed by Gods wisedome not only sounder Philosophy but the Church also rejecteth and condemneth and doth openly professe her dissenting from the Stoickes 1. Because the Stoickes tie God to second causes as if it should be necessary for him to work by them as their nature doth bear and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of God as being their chiefe and most free Governour and Lord and therefore are subject and tied to his will and pleasure 2. The Stoickes were of opinion that neither God nâ—r second causes can doe any thing of their own nature otherwise than they doe The Church affirmeth that not only second causes are made and ordained by God some to bring forth certain and definite effects some variable and contrary but God himself also could from everlasting either not have decreed or have decreed and wrought otherwise either by second causes or without them and by them either changeable in their own nature or unchangeable all things whose contrary are not repugnant to his nature and that he hath so decreed them and doth so work them not because he could not doe otherwise but because it so pleased him as it is said Our God is in heaven he doth whatsoever he will With God shall nothing be impossible that is which is not against his nature Psal 115.3 Luke 1.37 or whereby his nature is not overthrowne as it is said 2 Tim. 2. Out of this then which hath been spoken we answer unto the argument which was That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing therefore is done contingently neither by fortune or chance but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoickes is objected to the Church For albeit the Church confesseth all events in respect of Gods providence to be necessary yet this necessity is not a Stoicall fate and destiny because the Church detendeth against the Stoickes both liberty in God governing things at his pleasure and a changeablenes in second causes and sheweth out of Gods word that God could both now doe and from everlasting have decreed many things which neither he doth nor hath decreed And therefore the Church also hath abstained from the name of fate lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things Secondly necessity of consequence or supposition doth not take away contingency If removing Stoicisme yet notwithstanding the necessity of all things and the abolishing of contingency fortune and chance be objected wee make answer to the Major by distinguishing the words For those things which are done by the providence and decree of God are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute wherefore it followeth that all things come to passe not by simple and absolute necessity but by that of supposition or consequence And necessity of consequence doth not at all take away contingency The reason of this is Because the same effect may have causes whereof some may produce
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons