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
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
of all urge but coldly because they are destitute of true vertues A good conscience A good conscience which is not really and truly but in the godly who perfectly know that God is at peace with them by and through Christ the Mediator Now if God be favourable and gracious unto us we cannot but enjoy tranquillity and quietnesse of mind The Philosophers comfort not theirs on this manner for the Philosopher being once afflicted thinketh Why doth not good fortune follow a good conscience and therefore he murmureth against God and fretteth as did Cato and others The finall causes or their afflictions 1 Cor. 2.32 Act. 5.41 The finall causes which are 1. Gods glory which shineth in our delivery 2. Our salvation for We are chastened of the Lord because we should not be condemned with the world 3. The conversion of others and the enlarging of the Church For this cause the Apostles rejoyced that they were counted worthy to suffer rebuke for Christs name namely the conversion of others and strengthening of many in the faith The Philosophers say It is a good end for which thou sufferest that thou maist save thy Country and attain unto everlasting renown and glory But yet in the mean season wretched man he thinketh What will these things profit me when my selfe perish The comparing of ends â—â—ents The conference and comparing together of events It is better for a short time to be chastised of the Lord then to live in plenty and abundance of all things and to be pulled from God and to run into everlasting perdition The Philosophers conferring and comparing evils together find but little good arising out of so many evils but the principall good for the obtaining whereof we ought to suffer whatsoever evils they are wholly ignorant of The hope of recompence Mat. 5 12. The hope of recompence or reward in this and another life Your reward is great in heaven Wee know that there remaine other blessings for us after this life nothing to be compared with the moment any afflictions of this present world Even in this life also the godâ—y receive greater blessings then other men for they have God pacified and pleased with them and other spirituall gifts Corporall blessings though they be small Mar. 10. â—9 30. yet are they profitable for their salvation There is no man that hath for saken house or c. but he shall receive an hundred fold now at this present and in the world to come eternall life Psal 37.17 Rom. 5.3 John 15.20 Phil. 2.5 2 Cor. 8.9 A small thing that the righteous hath is better then great riches of the ungodly We rejoyce in affections c. A recompence in small evils doth in some sort comfort the Philosophers but in great evils not at all because they think that they had rather want that recompence then buy it so dear because it is but uncertain small and transitory The example of Christ and his Saints who have suffered before us The example of Christ and his saints The servant is not greater then his Master And God will have us to be made like to the image of his Son Let us accompany therefore Christ in ignominy and glory This the thankfulnesse which we owe requireth because Christ died for our salvation Holy and godly Martyrs have suffered and have not perished in afflictions Wee are not to challenge any peculiar estate unto our selves or better then theirs sith that we are not better then they but much worse They have endured the crosse and have been preserved by God amidst their afflictions let us then expect the like event because the love of God towards his is immutable and knoweth no change Matth. 5.12 1 Pet. 5.9 So did they persecute the prophets which have been before you Resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world The certaine presence assistance of God The presence and assistance of God in afflictions God is present with us by his Spirit strengthening us and comforting us in our crosse not suffering us to be tempted above that wee are able but even giving the issue with the tentation and alwaies poising in equall balance and proportion the affliction and our power that thereby wee may be able to endure unto the end We have the first fruits of the Spirit Rom. 8.23 Psal 91.15 Joh. 14.16 18 23. Isa 49.15 I am with him in tribulation He shall give you another Comforter that he may abide with you for ever I and my Father will come unto him and dwell with him I will not leave you comfortlesse Can a woman forget her childe and not have compassion on the son of her womb Though she should forget yet will I not forget thee The finall and full delivery The finall and full delivery is the period of all the rest The first is the ground and principall but this is the end and consummation for as of punishments so also of delivery there are three degrees 1. In this life where we have the beginning of eternall life 2. In our bodily death when the soul of poor Lazarus is carried into Abrahams bosome 3. In the resurrection of the dead and their glorification after the resurrection when we shall be both in body and soul perfectly blessed Then shall God wipe away all tears from their eyes Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERY ON THE 5. SABBATH Quest 12. Seeing then by the just judgement of God we are subject both to temporall and eternall punishments is there yet any means or way remaining whereby we may be delivered from these punishments and be reconciled to God Ans God will have his justice satisfied a Gen. 3.37 Exod. 20.5 23.7 Ezek. 18.4 Matth. 5.26 2 Thess 1.6 Luke 16 2. Rom. 8.3 wherefore it is necessary that we satisfie either by our selves or by another The Explication AFter it hath been shewed in the first Part that men are become obnoxious unto everlasting pains and punishments by reason of obedience not yeelded unto the Law a question by and by ariseth Whether there is or may be granted any escape or delivery from these punishments To this question the Catechism maketh answer that delivery is granted so that perfect satisfaction be made unto the law and justice of God by sufficient punishment paid for the sins committed for the law bindeth either to obedience or that being not performed to punishment the performance of both which is perfect righteousnesse and justice and on both followeth the approbation and allowing of him in whom that righteousnesse is Now the means and manner of satisfaction by punishments are two One by our selves which the law teacheth and the justice of God requireth Legall satisfaction Galat. 3.10 Evangelicall satisfaction
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
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
and re-established by the Messias Ans The Major of this Syllogisme is not simply and universally true because there the Prophet indeed prophesieth of the kingdome of the Messias but not only thereof For withall he describeth the restitution of the ceremoniall worship in Judea which should be after the returne of the people out of the captivity of Babylon and should stand in force untill the coming of the Messias Wee deny also the Minor For in the alledged Prophecie not onely the restoring of the Jewish types is promised but under the description of the types the spirituall state and stateliness of the Church which should be under the kingdom of the Messias is shadowed and insinuated which state and statelinesse was to be begun in this life and to be perfected in the life to come Whereof good proofe may be made by these evident arguments Arguments to prove that under the typicall description before alledged the spirituall condition and estate of the Church is figured 1. The story of Esdras testifieth unto us that this restoring was not accomplished untill the coming of Christ and withall other Oracles also of the Prophets concerning the base and contemptible coming and kingdom of the Messias in this world suffer us not to beleeve that there shall be any such magnificent and pompous estate of the Church on earth as the Jewes dreame of no not after the coming of the Messias Wherefore that fore-mentioned restoring of Jerusalem that is the Church is either to be understood spiritually or of force we must grant this absurdity namely that this Prophecy never was nor shall be performed 2. That promise delivered by the Prophet The house of Israel shall no more defile mine holy Name neither they nor their Kings doth necessarily enforce a spirituall sense and meaning touching the perfection of the life to come Ezek. 43.7 For usuall and customable it is with the Prophets to unite the entry of Christs kingdom with the full and perfect establishment thereof Ezek. 47.1 3. Furthermore those waters issuing out of the Temple spoken of in the same Prophecy may not be interpreted to be elementary waters but shadow and represent unto us the plentifull effusion from heaven of the gifts of the holy Ghost in Christs kingdom 4. Lastly we Christians have for our Interpreter the Apostle S. John in his Revelation Chap. 21 22. where the spirituall and heavenly Jerusalem that is the glorified Church of the New Testament is desciphered in words and termes literally borrowed from this description of Ezekiel Wherefore this Prophecie maketh nought to prove the continuall observation of ceremonies in the kingdome of the Messias Object 3. The best and most just forme of government is alwaies to be followed But there can be none better or juster than that which God himselfe settled among his people the Jewes therefore that is to be followed and retained Answ Either the Major of this reason may be distinguished or the Minor denied with an exposition For that which in positive lawes that is such as define the circumstances of the duty of Magistrates and subjects and Citizens one towards another is in every place and at all times most just the same are Law makers to follow But in that forme of the Mosaicall government many things are applied to the state and condition of that Nation Region Time and Ceremoniall worship the observation whereof would now be neither just nor profitable because the causes for which those lawes should be given to the Jewes are taken away or changed as of giving a bill of divorce of marrying the widowes of their kinsmen Wherefore God will not that all Nations and ages be tyed unto those lawes An argument whereof is that even at that very time when he commanded these lawes to be observed hee bound not all Nations but only Abrahams posterity unto them and yet some that lived according to such civill laws of other Nations as were not wicked and ungodly did please him as Naaman the Syrian and whosoever of the Gentiles were converted who yet notwithstanding did not observe the ceremonies and civill lawes of the Jewes And Paul saith wee must obey not only those which governe according to Moses laws but also other Magistrates as the ordinance of God as long as they command nothing contrary to the commandements of God And himself also submitted himselfe to the Romane lawes when hee appealed unto Caesar Rom. 13.2 and when he said it was unlawfull to binde one uncondemned which was a Romane Furthermore if any man will hence conclude That seeing it is lawfull to use the Lawes of other Common-weales as the Athenian Romane and such like it is therefore much more lawfull and beseeming to imitate and follow the forme of that Common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreet Magistrates and Law-givers may take as well thence as out of other governments if there be any thing convenient and agreeing with their subjects with whom and the time wherein they live so that all opinion of necessity be taken away that is so that it be not therefore commanded or retained because it was prescribed by Moses to the Jews but because there are good reasons wherefore now also it should be done so and if the causes be changed then that the liberty also of changing these lawes by publike authority be retained Neither yet is Moses law any whit impeached by this liberty of cleaving to it or leaving it and appointing other ordinances in place thereof sith in so doing we doe no more than cease to observe that which was never imposed on us How far forth the morall Law is abrogated Hitherto have we intreated of the abrogation of the Ceremoniall and Civill lawes Touching the morall law it is in some part abrogated by Christ and in some part not abrogated It is abrogated in respect of the faithfull two waies 1. As touching the curse of it 1. As touching the course of it Psal 143.2 so that it cannot condemne such as are justified by faith in Christ by reason of the merit of Christ imputed unto them or as touching justification because judgement is not given of us according to the Law but according to the Gospel John 3.36 For the judgement of the Law would condemne and cast us away whose dreadfull voice is Rom. 8.1 In thy sight shall no man living be justified But the judgement of the Gospel is He that beleeveth in the Son of God hath everlasting life This abrogation of the Law is the first and principall part of Christian liberty whereof it is said There is no condemnation to them that are in Christ Jesus Rom. 6.14 Ye are not under the law but under grace 2. As touching constraint 2. As touching constraint For now the Law doth not any more expresse and wrest obedience from us as a Tyrant or as a Master enforcing and constraining a
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
instinct of the holy Ghost those are divine ordinances belonging to the worship of God But the Church decreeth good and profitable constitutions being guided by the guiding of the holy Ghost Therefore good constitutions decreed by the Church appertaine to the worship of God Ans The generall indeed of those commandements which the Church prescribeth by the instinct of the holy Ghost appertaineth to the worship of God This generall compriseth the divine Laws of God of not breaking charity and of avoiding offence of keeping order and comelinesse in the Church And in respect of this generall the constitutions which the Church decreeth by the instinct and motion of the holy Ghost are also divine or the constitutions of God as namely they are a part of those divine Laws the care and keeping whereof is commended unto us by God himself in his word But those good constitutions of the Church are humane or the constitutions of men as they do in speciall designe that which was in generall by these divine Laws signified rather then expounded Wherefore those ordinances are no worship of God which the Church adviseth decreeth receiveth or commandeth for the maintenance of mutuall charity among us and for the preservation of order and comlinesse or for the avoiding of offences albeit in the chusing and constituting of these she be directed by the instinct of the holy Ghost For the holy Ghost declareth to the Church both what is profitable for the avoiding of offences and also that those things which are commanded for the avoiding of offences are neither the worship of God nor necessary to be observed but in case of avoiding offence and therefore that the Church retaineth her liberty of deliberating of them or of changing of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as counselling them to single life which have the gift of continency yet he addeth further But I speake this by permission 1 Cor. 7.6 36. not by commandement Againe This I speake for your owne commodity not to tangle you in a snare but that you follow that which is honest and that ye cleave fast unto the Lord without separation Here he affirmeth both both that he wisheth them that are continent to leade a single life that so they may the more fitly serve God and that also he leaveth it free unto them to marry and he speaketh both by the instinct of the holy Ghost So doth the same Apostle forbid to eate of things sacrificed to Idols with scandall or offence of any weaker brother but without this offence 1 Cor. 10. and setting it apart he leaveth it free to each man to do as himself listeth Object 3. God is worshipped by those things which are done to Gods glory The things that the Church doth decree are done to Gods glory Therefore these also are the worship of God Ans Those things that are done to the glory of God by themselves that is which are commanded by God to this end as that by these works we should declare our obedience towards him they are the worship of God but not those things which serve for the glory of God but by an accident that is which serve sometime for the performing of those things which are commanded by God upon some accidentall respects and causes which if they doe not concurre God yet may be honoured both of those that do them and of those that do them not so that they be done or left undone of faith which is assured and resolveth that the person is reconciled unto God and that the action or omitting of the action doth agree with the word of God Object 4. The examples of those who have worshipped God without his direct Commandement confirme that it is permitted to men to worship God with that worship which themselves ordaine Answ The example of Samuel sacrificing in Ramoth 1 Sam. 5.17 1 Reg. 18.32 Judges 13.19 Elias in Mount Carmel Manoah in Zorah cannot at all establish will-worship For 1. As touching the sacrifices they were the worship of God because they were commanded by God 2. As concerning the places appointed for sacrifices they were free when as yet there was no appointed place for the Ark of the Covenant Wherefore Samuel did appoint that Towne for sacrifices where he dwelt as being most fit and commodious Very well knew the holy Prophet that the worship of God did not consist in this circumstance of place which was left free unto the godly before the Temple was built of Salomon 3. As concerning the persons although the Prophets were not of Aarons family yet had they by reason of their extraordinary function authority to sacrifice This also may be said as touching Elias sacrificing in the Mount Carmel Now as for Manoah who is said to sacrifice in Zorah either he did not himselfe sacrifice but delivered the sacrifice to be offered of the Angel whom he tooke to be a Prophet or himselfe offered it being commanded by the Angel and so did nothing besides the divine Law of God In like manner is the answer easie to other examples which they heap together Genes 4. Hebr. 11. Rom. 10. Jerem. 35. and bring in Abel and Noah offer sacrifice but not without the commandement of God because they did it with faith But no faith can be without the word of God The Rechabites refraine from wine and husbandry according to their father Jonadabs commandement and are therefore by God commended but Jonadab meant not to institute any new worship of God but by this Civill ordinace to banish from his posterity riot and such sins and punishments as accompany riot Dan. 10. Jonab 3. So also Daniels fasting and the Ninivites fasting was no worship of God but an exercise serving for the stirring up of prayer and repentance which were that worship of God which is in those places commended Now in John Baptist Mat. 3. not his kinde of living food and apparrell but his sobriety and temperance is commended and is the worship of God And not the rayment made of Sheeps and Goats skins neither the wandring in mountaines caves and dens but faith and patience in calamities is set forth and commended as the worship of God Object 5. Whatsoever is done of faith and pleaseth God is Gods worship These works albeit they are undertaken by men voluntarily yet are done of faith and please God Therefore these works undertaken by men voluntarily are the worship of God Answ This doth not suffice for the defining of Gods worship to say that a thing pleaseth God seeing actions of indifferency may also be done of faith and so please God though in another sort then his worship properly so called pleaseth him For after a diverse sort is the worship of God and indifferent actions pleasing unto God The worship of God doth so please God that the contrary thereto displeaseth God and therefore cannot be done of faith But
falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
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
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
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
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
adored for a God the beholders before they eate knocking their breasts they worship on their face and say Thou art God my Redeemer 129. That it hath private Masses in every corner of their Churches for the quick and the dead 130. That is makes Masses concerning the Crowne of thornes the three nailes and Christs foreskin for Sailers for Travellers on foote or horse-back for great bellied women for women in travell for barren women for such as are sick of a quartan or continuall fever 131. That besides their innumerable fictitious reliques as they call them Christs consecrated slippers as an antidote against sin are shewed to religious people to be gazed upon which Pope Stephen did at Ravenna 132. That it religiously worships adores invocates dead men which it hath made Saints crying out to them Saint Peter S. Hyachinth Have mercy on me save me open heaven gates to me give me health of body c. after the Pagan manner who honoured instead of gods those men whom they thought were received into heaven saith Lactantius 133. That to the same dead men it consecrates Temples Altars Holy-dayes Masses and Sacrifices and placeth the same as tutelar gods over Cities and Provinces 134. That it worships honours adores for the soules health the images and statues of the same men in their temples narrow lanes and streets 135. That they have erected to the Virgin Mary more sumptuous statues then to God or Christ being trimmed with gold and silk and consecrate to the same waxe candles temples holy-daies priests and masses 136. That it devoutly night and day invocates the Virgin Mary stiling her The gate of Paradise the mother of mercies the life and sweetnesse the treasurer of grace the sanctuary of sinners the atoner of wickednesse and mediatresse of men and so it leaves nothing but bare words for Christ 137. That it salutes every day Mary the Queen of Heaven in that habit or worship which among the Pagans was proper to Isis which Apuleius the Platonist that he might be transformed again from his Asinine shape to a humane humbly called upon Queen of Heaven or thou beautifull Ceres c. 138. Demanding that Mary should command her son by the right of her motherhood it roares out these words O happy mother which expiates our sins by right of thy motherhood command our Redeemer 139. That in Poperie neither God nor Christ but Mary only is the Alpha and Omega the haven and wind of salvation to all men in that hymne Thou onely hope of the miserable the true mother of orphans the ease of the oppressed the physick of the sicke and all things to all men 140. That in Poperie Mary is truly their God seeing that upon her they have conferred the whole honour due to Almighty God alone by a most horrible sacriledge in Maries Psalterie praying to her as to God and adulterating the holy Scriptures Lady in thee have I trusted let me never be confounded I trust in the Lady Mother save mee The heavens declare thy glory O Virgin mother Be mercifull to mee O Lady Incline thine eare to me O Lady and heare mee Save mee O Lady for thy names sake In thine hand O Lady there is life and salvation Wash away all our sins and heale all our infirmities O Lady Into thine hands O Lady I commend my spirit In thy name O Lady every knee bowes it selfe both of things in heaven on earth and under the earth c. 141. That lastly Poperie hath drowned the Christian world in the deep mud of these superstitions and hath made drunk with the cup of these fornications the Kings and inhabitants of the earth great and small rich and poore free and bond as much as in it lyeth hath drawn them with it selfe from Christ to the hazarding of their eternall salvation 142. This is that holy Citie trod upon by the Gentiles that is the Church wasted by the Gentilizing Romans as Jerusalem was trod upon by the Roman Gentiles and that for forty two moneths thirty foure of which if wee may ghesse are almost gone God grant that the other eight moneths of their treading may be shortned for the Elects sake in the third vision of the Revelation 143. This is that spirituall Sodome the filthy shop of whoredomes and of spirituall and corporall Sodomites for these love to goe together of whom long since Petrarch spoke Whoredomes rapes incests adulteries are now the sports of Pontificiall wantonnesse in the same vision of the Revelation 144. These are the blasphemies to which the Beast out of the sea opened his mouth against God and his Name whose whole glory he hath translated to his Idols yet as it will follow upon himselfe 145. And against his Tabernacle the Church which hee hath defiled with the poyson of pestilent doctrine hath seduced with lying signes and hath by horrible idolatry thrust into destruction 146. And against those that dwell in heaven upon whom against their wills they have for their own gain thrust divine honours untill they compelled them to succeed into the place of the Gentile Idols and have wearied them with divers and sordid offices giving to one the charge of Hogs to another of Horses to the third of Asses making such a Saint the tutelar god of such a towne another the furtherer of such a trade another the curer of such a disease or driver away of such a calamitie c. in the fourth vision of the Revelation 147. This image of the Beast is that imaginary Kingdome of Popery filling temples chappels streets cathedrals with images pictures altars lamps holy-water pots which kingdome or image who adores not is murthered in the same vision of the Revelation 148. This is that great Babylon the mother of fornications and abominations of the earth with whom the Kings of the earth have committed fornication and with the wine of whose fornication the inhabitants of the earth are drunk in the same vision of the Revelation 149. We have the horrible Idolatry of Popery into which Gods worship is converted long since fore-told by the Angel to John and now after the revolution of an age detected by the renewing light of the Gospel 150. Which other cause was most urgent for our fathers to forsake and avoid Popery and so we conclude 151. That an Idolatrous Church is to be forsaken and avoided because 't is written Flee from Idolatry 152. Popery is such an Idolatrous Church as is said 153. Therefore Popery is to be avoided and forsaken III. The Antichristian tyranny of Popery 154. The damnable apostasie and horrible idolatrie of Poperie is too great a cause why we should flie from it 155. How much more detestable is it by the accession of Antichristian tyrannie 156. Yet this is more properly the fault of the head when these others have invaded the whole bodie 157. The two former mischiefes have begot this third or necessarily gone before them 158. For if the Christian world had not been seduced by