and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
the true God and eternal life Rom. 9.5 Who is God ouer al blessed for euer Amen Actes 20.28 God hath purchased his Church with his owne bloode Hebr. 1.8 The Scepter of thy kingdome is a Scepter of righteousnesse and verse 10. Thou Lorde in the beginning hast established the earth and the heauens are the workes of thine handes And cap. 3.3 Christ is counted woorthy of more glorie than Moses in asmuch as hee which hath builded the house hath more honor than the house and hee that hath built all thinges is God 10. He is said to haue come downe from heauen yet so that hee remaineth in heauen to come vnto his together with his Father to bee with them vnto the end of the world Therefore he is of an infinite essence euerie where present and working both in heauen and earth But his humane nature is finit Therefore he is God in respect of another nature The Godhead is after another sort communicated vnto Christ than vnto Creatures Now to that which hath bin obiected concerning the communicating of the Deitie vnto others whereby they are called gods we aunswere by distinguishing the diuersitie thereof For vnto others it is communicated by a created similitude of the Deitie either of nature that is by diuine properties created which are not equall with the creatour so are the Angels or of office So Moses is called God and all Magistrates But vnto the Sonne Christ it is communicated by the nature or essence it selfe so that the verie Deity is his substaunce Which wee thus prooue 1. Hee is the only begotten and proper Sonne of God the Sonne of the most High who also is himselfe the most High Luk. 1.32 But hee is the proper Sonne to whome the substaunce of the father is communicated 2. Iohn 5.26 As the father hath life in himselfe so likewise hath he giuen to the Sonne to haue life in himselfe Therefore the Son also is GOD of himselfe liuing and the fountaine of life Wherefore this communicating of the Deitie maketh him equall with God and THE SAME God with the Father so far off is it from prouing the contrarie Reply 1. Power was giuen to him beeing man Iohn 5.27 Therefore it was not giuen him by eternall generation Aunswere It was giuen to the Woorde by generation to man by vnion of the Woorde Replie 2. It was giuen him after his resurrection Aunswere Then was giuen him the full authority and liberty of vsing that power which he had alwaies All thinges were made by it Al thinges made by the Word and without it was made nothing Wee interprete That all creatures were made by him in the beginning and that also by him is gathered out of mankinde and regenerated thorough the woorking of the holie Ghost an euerlasting Church They conster it That by AL things are meant those thinges which are wrought in the newe creation that is in the collection and regeneration of the Church by the gospel which is called the second creation Vnto which our aunswere is 1. by granting this point by graunting I meane not the whole interpretation but onely this point of the creation And if this were the sense yet heereof woulde it also followe that Christ were verie God and by nature God The second creation also which is regeneration proueth Christ God The first reason which wee yeelde heereof is Because to worke the first and second creation by his owne vertue power and operation is the proper work of one the same verie God 1. Cor. 3.6 GOD gaue the encrease So then is neither hee that planteth anie thing neither hee that watereth but god that giueth the increase And in the same Chapter v. 9. Yee are Gods husbandrie and gods building Heb. 3.4 Hee that hath built all things is god And Christ woorketh this new creation not as an instrument but by his owne proper vertue Heb. 3.6 Eph. 1.23 which is his bodie euen the fulnesse of him that filleth all in all thinges Eph. 4.8 Hee ascended vp on high hee gaue giftes vnto men hee ascended farre aboue al heauens that hee might fill all thinges Hee gaue some Apostles and some Prophetes and vers 16. By whom al the bodie receiueth encrease Iohn 10.28 I giue vnto them eternall life Ephes 5.29 Hee sanctifieth the Church and clenseth it by the washing of water through the word The second reason is Because no man can giue the holie ghost but he that is verie god whose proper spirite it is But the second creatioÌ„ is not wrought but by the holy ghost whoÌ„ Christ the worker effectour of this creation sendeth Therefore he is verie god and Lorde The third reason Because the newe creation is the regeneration of the elect to eternall life This beganne euen from Adam albeit it was wrought in regard of the Mediator which was to come And it was wrought by the same Mediatour the Sonne in regarde of whome or for whose sake it was wrought euer since the beginning For CHRIST as by his merit so by his efficacie and vertue is Sauiour not onelie of a part but also of his whole Church and bodie which consisteth of al the elect and sanctified euen from ADAMS time Ephes 4.16 By whome all the bodie receiueth increase Isay 9.6 The euerlasting Father author preseruer propagatour and amplifier of his Church through all ages of the world Mich. 5.2 The ruler that should come forth out of Bethelem was giuen from euerlasting to bee the head and sauiour of the Church Hee shall bee peace euen before hee came out of Bethelem and the sauiour of his Church against the Assyrians and all her enimies Gen. 3.15 The seede of the woman shall bruise the Serpentes head This victorie and conquest ouer the Diuell beganne euen from the beginning of the world Psalm 110. Dauid acknowledgeth the Messias also to bee his LORDE a Priest and a King not onelie that was to come in the flesh but euen nowe present to whome nowe long before GOD had saide Thou art a Priest that is whome he had alreadie ordained to this office liuing woorcking and preseruing the elect 1. Timoth. 2.5 There is one GOD and one Mediatour betweene GOD and Man which is the man Christ I sâ—s Therefore this man is the Mediatour of all from the very beginning he is the Mediator obteining giuing the blessinges which he hath obtained vnto all I giue vnto them eternall life Ephes 1.22 He hath appointed him ouer all things to be the head to the church 1. Pet. 1.11 The spirit of Christ in the Prophetes 1. Pet. 3.19 By the spirite hee went and preached vnto the spirites that nowe are in prison which were in time passed disobedient Ephes 2.20 Yee are built vpon the foundation of the Apostles and Prophets IESVS CHRIST himselfe being the chiefe corner stone Which place is diligentlie to bee obserued For then either Christ is the heade foundation sanctifier and Sauiour of a part of the Church only which
reedes are carried and blowen awaie with euery puffe blast euery breath winde of Iesuiticall mouthes I haue in charitable regard commiseration of their cases most miserable taken into my handes this learned Abridgement comprising in no great roome the very full bodie course of all Diuinity Christianity opened the hidden treasures thereof vnto them in their mother-speech that nowe no longer after they are once brought to the light knowledge of their whole duty what to God what to their Soueraigne what to euerie man their natiue Country they must performe they suffer themselues to be slocked away by wily merchants from Christ their Master neither stand in a mammering as men rent in sunder a part here a part there a part with Belial a part with Christ a part with Spaine a part with England a part with the Pope a part with Queen Elizabeth but all may in an vnanimity of coÌ„sent striue one way folowe one Christ liue loially in their own Country vnder their owne blessed Liege Lady with all prosperity Whose person then in a woorke of so great moment and so good importance might I haue preferred before or matched in equall ballance with your Honor to whose fauour patronage I should commend it of whose zeale wisedome industry most constantlie shewed in this cause of God her Maiesty the Church publike weale of this kingdome thousands of those who are nowe liuing in those Prouinces ouer which you are placed cannot but yeelde their testimonie to that the fruit benefit whereof they liue ioy in and which deserueth not onelie a present remembrance but a perpetuall registring recommendation to all succeeding ages In which most worthy and noble endeuours as it hath pleased God to make and appoint you a chiefe and principall instrument for the continuance of his Gospel and for the eternising of his name glorie here amongest vs So beseech I him that it will please him so to make and appoint you still with an enlarged bountie liberalitie so to encrease the riches of his graces gifts in you that you may with strength go forward continue and neuer giue ouer in this holie honourable race of your life in the glorious quarell of Christ his spouse vntill when in the end without end you may reigne with him in glorie Your Honors most humble at commaund HENRY PARRIE TO THE CHRISTIAN READERS HENRY PARRIE WISHETH GRACE AND PEACE THROVGH IESV CHRIST OVR LORD WHereas but a smal and short remnaunt of daies is alotted vnto euerie of vs to trie the hazard and aduenture of this world in Christes holy Merchandize yet forty yeares and the yongest may the oldest must depart I beeing subiect to this common case and most certaine vncertainty of our life neither knowing if perhaps at this present my staffe standeth next the doore haue beene and am desirous and earnest in this behalfe so to bestow all my possible endeuours and labours in this my Lord and Masters trafique as that neither I may returne vnto him with a Talent in a napkin and withall may leaue behind mee some poore token and testimony of my loue and duty towards him and his blessed Spouse with future posterity Which my desire and earnest deliberation strugling and striuing so long within me vntil it had gotten the conquest of such shamefast and fearful motions wherewith men are well acquainted who are at al acquainted with their owne infirmities I was thereby at length drawen to this bold and hardy resolution as to commit something to the presse and so to the eies of them whose great and sharp censures I haue euer with trembling thought of heretofore and euen now would flie them with al willingnes Wherefore also in respect hereof of the greennes of my age so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear wherewith I shake in mine owne conceit as I haue not presumed to draw anie shaft out of mine owne quiuer or to present the world with an vntimely fruite of so yong a tree but rather haue made choise of a shaft out of the Lordes armory framed by the hand and skill of the Lords work-man fit to make the man blessed who hath his quiuer full of them If yet in this I haue been presumptuous if bolde if vndiscreete if foolish my brethren for your sakes haue I bin so for your sakes haue I bin presumpteous bold vndiscreete foolish euen for you and for your children The greater is my hope and trust that these whatsoeuer my paines and labours shall find fauor and grace in your sights and receiue good entertainment at your hands bicause for you they haue bin vndertaken and the gains and commodity that shal arise therof if by the blessed wil of God any shal arise shal redound vnto you and yours for euer It is a case lamentable deseruing the bowels of al Christian pitty and compassion and able to cause the teares of sorrow to gush out and streame downe the face of a man who is not frosen too hard in security and in an vncharitable carelesnes when he shall but lift vp his eies and see the wast and desolation of so many distressed soules who in so many places of this our land country haue bin are daily either pined away and consumed to the bone for lack of Gods susteinance the bread of life the word of God the only preseruatiue of the soule or through the deceitful poison of that old Sorceres and Witches Children infected and baned vnrecouerably Alas poore soules fain would they haue somewhat to keep life within them and therefore as famished and starued creatures which haue beene for a space pounded vp and pin-folded in a ground of barrennes debarred of al succor reliefe when euer they may light of any thing that may go down the throat be it as bitter as gall and as deadly as poison they swallowe bitternes as suger and lick vp death as sweet honny And yet I rue to speak it such is the hard-hartednes and brutish vnnaturalnes of manie merciles men if yet men who haue so flinted their foreheads seared and sealed vp their minds and consciences in al impietie as that they haue entred as it were into a league bond with themselues to forget Christ neuer to knowe the man more neuer to speake in the name of Iesus neuer to feed the flock of Iesus whose soules are euen as great and dear to him as the price they cost him For had not these men swornlike * Of Valennus the Caâ—dinals religion who graceles man abiur his ecclesiasticall vocâ—tion to beâ— lifted vp tâ— temporall Dukedomâ— Sabellic Eâ—nead 10. liâ— sons of the earth to possesse the earth for euer and to leaue heauen and the heirs of heauen euen the chosen of God to God himself to look to it were vncredible naie vnpossible
yet wil I not faint in hope for Israel but wil looke when yet once againe God himselfe shal smite on rockes and water shal flowe out of them that his people in this time of drought maie drinke Euen so O God for thy promise sake and for thy troth of ould plighted in thy beloued Sonne vnto thy chosen open the rock of stone againe let againe the waters the liuing waters of thy word flow out and let the sauing riuers of thy Gospell runne and stop not through al drie places of our Land that men and Angels may see the felicity of thy Chosen and reioice in the gladnes of thy people and giue thanks and praise and glory and honour with thine inheritance vnto thy blessed name for euer A CATECHISM OF CHRISTIAN RELIGION 1 What is thy onely comfort in life and death THat both in soule body a 1. Cor 6.19 1. Thes 5.10 whether I liue or die b Rom. 14 8. I am not mine own but belong c 1. Cor. 3.23 wholy vnto my most faithful Lord Sauiour Iesus Christ who by his precious blood most fullie satisfying d 1. Pet. 1.18 1 Iohn 1.7 2.2 for all my sinnes hath deliueâ—ed e 1. Iohn 38. Heb. 2.14.15 mee from all the power of the diuell and so reserueth f Iohn 6.39 me that without the will of my heaâ—enly Father not so much as a haire may fal g Mat. 10.30 Luke 21.18 from â—y head yea all thinges must h Rom. 8.28 serue for my safeâ—y Wherefore by his Spirit also he assureth i 2 Cor. 1.22 5.5 Eph. 1.14 mee â—f euerlasting life and maketh k Rom. 8.24 me ready and preâ—ared that henceforth I may liue to him 2 How many thinges are necessarie for thee to know that thou enioying this comfort maist liue die happilie Three l Luk. 24.47 1. Cor. 6.11 Rom. 8.16 Tit. 33.4.5.6.7 8. The first what is the greatnes m Iohn 9.41 Rom. 3. of my sin misery The second how I am deliuered n Iohn 17.3 from all sinne and miserie The third what thankes I owe o Ephes 5.10 1. Pet. 2.9 3.10.11.12 Rom. 6.11.12.13 Mat. 5.16 2. Tim. 2.15 vnto God for this deliuerie There is a three-fold order or there are three partes of the studie of diuinitie THE first is a Catecheticall institution or briefe summe of Christian doctrine which is called a Catechisme and is a briefe explication of the generall pointes of the same doctrine This part is necessarie For both the learned and vnlearned ought to know the foundation of religion The second a handling of common places or coÌ„mon places which contein a larger explication of euery point and of hard quaestions together with their subdiuisions reasons and argumentes The third a diligent meditation of the scripture or holy writte This is the highest degree for which we learne all the rest to wit that we may come furnished to the reading vnderstanding and propounding of the holy Scripture Those former partes are taken out of the Scripture and againe common places do lead vs vnto the Scripture which is as it were a rule by which they are directed What a Catechisme is A CATECHISME is a briefe doctrine framed for youth the ruder sort conteining in it the summe of the doctrine of the Law Gospel or of Christian religion which being deliuered is required againe at the handes of the auditors It is so called of a Greek woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to resound or to returne a voice back again Eccho-like because that children did by mouth make rehearsall of those thinges which were asked them and which they had hard Catechumeni in the primitiue church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in christian Doctrine Neophyti or Nouices were those who were but new come vnto the Church so called from twoo Greeke woords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify a new plant Of the Catechumenes there were twoo sortes 1 Those who first being of some yeares whether of the Iewes or of the Gentils afterward came vnto Christ but were not as yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper 2. Those who were borne in the Church That is the Children of Christians These eftsoones after their birth as being members of the Church were baptised and after they were growen a little elder they were instructed and confirmed by laying on of handes and so dimissed out of the companie of the Catechumenes so that it was lawfull for them thence-forward to draw neer vnto the Lordes Supper This Catechising doctrine hath euer been in the Church For in the olde Testament God himselfe in briefe-wise deliuered the doctrine of the Lawe Gospell the Decalog the promises as when hee saith Walke before me Gen. 17.1 Gen. 22.18 and be thou perfect Likewise In thy seed shal al nations of the earth be blessed Now these things God would that Abraham and his posteritie should teach their Children and their whole familie and therefore this doctrine was framed fit for the capacity of Children and the ruder sort In the old Testament furthermore there were also sacrifices praiers other things in which the youth were instructed In the new Testament in the Apostles time there was likewise a Catechising doctrine as the author of the Epistle to the Hebrewes reporteth Therefore leauing the doctrine of the beginning of Christ Heb. 6.1 let vs be led forward vnto perfection not laying againe the foundation of repentance that is the beginning of Christian doctrine which comprehendeth repentance and faith These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes because they that were of some yeares before they came to christ were first instructed before they were baptised It is called also the doctrin of laying on of hands because the Catechisme was required at their handes that they should be able to answere in it on whom hands were laid that is to say of the children of Christians who were baptised in their infancy The parts of these rudimentes of Christian doctrine which they cal Catechisme are the Lawe and the Gospel or as it is said in the place afore named vnto the Hebrews repentance and faith in Christ Semblably the fathers also write Briefe summes of doctrine certain remnants of which we see as yet in Popery Now it behoueth that the youth be by and by instructed in this doctrine and doe knowe the foundation 1. Because of the commandement of God â—eut 6.7 Thou shalt tell them vnto thy children 2. Because we are so corrupted that except we be timely informed of the wil of God hardly or neuer we learne to do things acceptable vnto God and scarsely suffer ourselues with much adoe to be
those thinges to themselues which they knowe out of the word of God What temporarie faith is Temporarie faith is to assent vnto the heauenly doctrine which is deliuered by the Prophets and Apostles to professe it and to reioice in the knowledge thereof and to glory therein for a time yet not for any feeling of gods grace towardes them but for other causes whatsoeuer Temporarie faith is lead in a string with the commodities of this world and with them doth liue and die and therefore without any true conuersion and finall perseuerance in the profession of that doctrine This faith or approbation of Gods truth and ioy therein is not true sound and perpetual but only dureth for a season because it ariseth and dependeth of temporary causes which may bee changed and taken away as the desire and pleasure of knowledge glory honours and other worldly commodities whether publick or priuate true or apparant in shew These commodities being gone once and persecution or some other temptation arising it must needs be also that this faith must fail This definition is drawn from the words of Christ Matth. 13.20 Hee that receiueth seede in the stony ground is he which heareth the word and incontinently with ioie receiueth it that is embraceth and professeth it and reioiceth in it yet hath he no roote in himselfe that is hee wanteth applying of the merit of Christ confidence therein and the regeneration of the holy ghost Wherefore it is only a resemblance and shew of godlines not true godlines and faith It differeth from historical faith 1. For that this temporarie doth fore put historicall Further it addeth something vnto knowledge as profession of doctrine and a certaine godlinesse gladnesse and glorying or reioicing because of the knowledge of the truth but at length it saileth Historical faith is onely aknowledge This difference is thereby confirmed in that the Diuels haue historicall faith for they beleeue tremble but they haue not this Temporarie faith First because that knowledge and faith which they haue neuer faileth or is extinguished but remaineth in them perpetually Againe neither ioy they in their knowledge neither doe they professe it but though they know it to be true yet do they horribly persecute it and would haue it wholy rooted out Now if any man had rather comprehend this temporary faith vnder historicall I am not against it But then must degrees be made of historicall faith to wit that in some it is ioined with a certaine ieioicing and profession as in those who reuoult from the doctrine of the Church and godlinesse in others not so as in the Diuels and damned persons and so the matter commeth all to one Obiection But the Diuel hath often professed Christ therefore he doth not oppugne his doctrine The Diuel Professed Christ that for his testimonies sake he might the lesse bee beleeued Aunswere He did this not for any desire of promoting and aduanncing Christs doctrine but for the hatred he bore vnto it that by his testimony he might cause it to be suspected and might mingle therewith his owne errors and lies Therefore doth Christ commaund him silence Matth. 1.25 As also doth Paul Act. 16.18 Wherefore it is but an accident vnto historicall faith for the Diuell to professe those thinges which he knoweth to be true although hee greatly detesteth them as also men for some cōmodity or vpon some other cause sometimes professe those thinges which they hate and the memory whereof they woulde haue abolished both out of their owne mindes and out of the minds of al men What the faith of working miracles is The faith of Miracles is an especial gift of working miracles that is it is a certaine persuasion springing from an especiall reuelation and promise of god whereby a man firmelie resolueth that some extraordinary or miraculous woorke and contrarie to nature shall come to passe by gods power which hee hath foretolde or woulde haue to bee doone in the name of God and Iesus Christ. This kinde of faith is prooued out of the Apostle 1. Corinth 13.2 If I had all faith so that I could remooue mountaines c. For although this speech bee vnderstoode of all the kindes of faith excepting iustifieng faith yet is it especially referred to the faith of Miracles as Christ also saith Faith of miracles cōmeth by speciall reuelation Mat. 17.20 If ye haue faith as much as a grain of mustard seede ye shal saie vnto this mountaine Remoue c. That this faith is diuerse from the other kindes neither to bee drawen simply out of the word of god but by an especial reuelation of god comming thereto without which miracles cannot be wrought we prooue by these reasons 1. By that saying of Christ If ye haue faith as much as a grain of mustard seede But manie holie men who both knewe the historie of Gods woorde and reioyced therein and applyed it vnto themselues had faith yet did they not remooue mountaines Therefore this is a diuers kind of faith from that which they had 2 Many endeuored to cast out Diuels without anie reuelation from aboue as the Sonnes of Sceua Act. 19.14 With whom it fell out ill the spirite of the possessed man inuading disarming and wounding them 3 Simon Magus Acts. 8.13 is saide to haue beleeued and yet could hee not woorke miracles and therefore he would haue bought and gotten this power with mony 4 The Diuell knoweth the storie of the Scripture neither yet dooth hee woorke miracles because none besides the Creatour is able to chaunge the nature of thinges 5 Iudas did woorke miracles and yet Ioh. 6.70 hee is saide of the Lorde to bee a Diuell that is not to haue a iustifieng faith He had therefore some other faith to witte the faith of Miracles Historicall and perhaps also Temporarie faith So Matthewe 7.22 Manie shall saie vnto Christ Haue wee not by thy name cast out Diuels But CHRIST will aunswere them I neuer knewe you Wherefore this gift of woorcking miracles is giuen to hypocrits also For albeit they haue alwaies Historicall faith ioined therewith yet haue they not alwaies Iustifieng faith The other kindes of faith extend to all thinges that are written in the woorde but this of Miracles is appropriated and restrained to some certaine workes or effects to come Iustifieng or sauing faith What Iustifieng faith is as it is described out of the word of God in the 21. question of the Catechisme is not onelie steedfastlie to assent to euerie woorde of GOD and in this also to the promise of grace for Christes merit but also a confidence and full perswasion applieng to euerie one that promise that is whereby euerie man in his minde is fully and certainely perswaded that not onely others but himselfe also hath God fauorable vnto him according to the promise of grace and therefore reioiceth in God and ouercommeth all pensiuenesse and feare The differences of Iustifieng faith from
god and through their owne blindnes malice reuolting frō gods diuine manifestations frō the doctrine of our first fathers hath in horrible madnesse forged a multitude of gods yeelding diuine honours partly to creatures partly to imaginarie gods and forgetting the true god or desiring to ioine and couple other gods with him And whereas there is no greater bond than whereby the creature is bound to honour his Creator and therefore no more griuous sinne than to obscure the glorie due vnto god or to conuey it ouer to any other god that he might meete with this sacrilege hath often testified and witnessed in his word that there is but one god not manie That is that there is but one diuine essence eternal of infinite power wisedome and goodnes Creator preseruer and ruler of all thinges As Deut. 6.4 Heare O Israel the Lord our god is Lord onely And cap. 32.39 Behold now for I I am he and there is no gods with me Isai 44.6 I am the first and I am the last and without me is there no god And cap. 45.5 I am the Lord and there is none other there is no god besides me 1. Cor. 8.4 Wee knowe that an Idole is nothing in the world and that there is no other god but one Eph. 4.5 One Lord one faith one baptisme one god and father of all which is aboue all and in vs all See also Deut. 4.35 2. Kings 22.32 Psalm 18.32 Isai 36.5 Reasons to shew that there is but one God 1. But one onely manifested by sufficient testimonies of miracles and prophecies and other workes 45.21 47.8.10 Hose 13.4 Mat. 2.10 Marc. 12.32 Rom. 3.30 Galat. 3.20 1. Tim. 2.10 c. There are not wanting reasons and arguments also vnto which the iudgement of reason assenteth and yeeldeth that there are no more true gods but one 1 We are to hold so manie for gods as haue manifested their diuinitie by certaine and vndoubted testimonies But there is but one onlie manifested by miracles prophecies other works which cannot be done but by an omnipotent nature Isai 44. Psalm 86. Therfore but one is to be held for god euen he whō the Church adoreth Obiect Other gods haue wrought miracles vttered prophecies Ans 1. Those miracles were no other thā might be done by creatures not proper to an omnipotent nature 2. They confirmed some manifest impietie or turpitude and therefore were not true miracles 2 His authoritie and Maiestie is greater 2 The maiestie of God admitteth no fellowes who alone raigneth ouer all and alone gouerneth all thinges than his who hath a fellow partaker of the rule and gouernement with him that is it is a point of the greatest maiestie to raigne alone but the Maiestie of god is so great that no greater can either bee or bee imagined Therefore there is but one God The Maior is prooued Because hee who is not Lord alone vnto him greater Maiestie may bee added but the greatest and highest Maiestie is that whereunto nothing can be added And the Minor is prooued by the perfectnes omnipotencie blessednes and surpassing goodnes of god by natural iudgement Exod. 34.14 Thou shalt bowe downe to none other god Isai 42.8 I am the Lord this is my name my glorie wil I not giue to another 1. Tim. 1.17 Vnto god onelie wise be honor Apoc. 4.11 Thou art worthie O Lord to receiue glorie and honor power for thou hast created all thinges 3 That which hath greatest perfection can bee but one 3. That which is most perfect is but one for the whole is greater and perfecter than anie part thereof Therefore he is perfect who hath the whole alone and they imperfect who haue anie thing diuided and distributed amongst them Furthermore the verie euidence of the thing it selfe doth so inforce vs to confesse the greatest perfection of goodnes wisedome and power to be in god seeing he is the cause of al that good is in nature that nothing is more absurd than to imagine anie thing to be god which is not most great and most perfect Wherefore there is but one only diuine essence for that the diuinitie beeing dispersed into more gods would be al and whole in none and so none of them would bee perfect therefore none the true god And herehence appeareth the vanity of that deuise and imagination whereby it fained that there is but one supreme god but to this are added other minor demy gods Whatsoeuer i◠God is Soueraigne and Supreme as subiect and vnder-powers to the highest For seeing it is impious to conceiue of the diuinitie otherwise than as being most great most perfect and such wherto nothing may be added which is subiect to none therfore neither that which is distributed into more gods neither any thing which commeth short neuer so little of the greatest perfection and surpassing al mans cogitation can be the true god as it is often saide Lord who is like vnto thee Whether therefore the others bee equall or inferiour yet would there be in none the whole diuinitie For in him that is supreme or soueraigne the rest iointly together is more of the diuinitie than in that one supreme onely Therefore neither in the supreme soueraign god should the whole deitie be And further those inferiour powers can not bee gods because they are not most perfect nor supreme 4 But one chief good 4 God is of infinite goodnes and the verie chief good But there ought to be one onelie chief good For if besides that there were another chief good also that should be either greater or lesser or equal If greater then should it also be god which were contumelious against god if lesser it should not be god if equall then neither the one nor the other should be god 5 But one Omnipotent 5 There is but one Omnipotent God is Omnipotent Therefore he is but one The Maior is proued thus He against whose will any thing may be done or whom another can hinder from doing that he would cannot be truely omnipotent but if there be more at one the same time put to be omnipotent then shall they be able to do anie thing though the others bee against it and one shall necessarilie haue the power to hinder another and to let his action and to doe any thing contrarie to the others wil for otherwise hee should not be able to doe all thinges for it is proper to him that is omnipotent that no man be able to resist him but should haue his power bounded and limited within a certaine compasse None of them therefore would be indeed omnipotent but in word onely and by intreatie each of other and therefore there cannot bee imagined more gods except omnipotencie be withall taken from them Obiection But they may agree all Wherefore omnipotencie hindereth not why there shoulde not bee moe omnipotent Aunswere Omnipotencie is not onely not to be hindered
member maie doe this function Thirdly as the head is placed in the highest place and therefore is of more worthinesse and the fountaine of all life So Christ hath the highest roome and degree in the church as in whome the spirite is without measure and of whose fulnesse all receiue but in the members that is in christians are certaine measures of giftes which are deriued into them from the onelie head and fountaine christ Christ is our heade in three respectes First Christ is our Head in three respectes In respect of his perfection because hee is both God and man and in gifts as touching his humane nature excelleth all creatures Coloss 2.9 In him dwelleth all the fulnesse of the God-head bodilie c. Hee alone giueth the holie Ghost Matth. 3. This is he who baptizeth with the holie Ghost Secondly In dignitie or order glorie maiestie power authoritie which in his humane nature glorified he nowe openlie sheweth foorth and declareth For as GOD created all thinges by him so hath hee made him heire of all thinges Hebr. 1.2 and the ruler of his house Heb. 3.6 Thirdly In respect of his office For hee is ouer euerie member of the Church hee ruleth gouerneth quickeneth nourisheth and confirmeth them so as they continue ioined in him with the rest of the members We are also in three respectes the members of christ First Wee are in three respects Christ members because by faith and the holie Ghost wee are ioined vnto him and also are knit together amongest our selues as the members to the head and one with another And this coiunction of the members of this bodie amongest themselues is no lesse requisite and behoouefull for the safetie of the Church than the coniunction of the whole bodie with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more haue life Secondly Because wee are quickened guided of him from him as the fountaine wee drawe all good thinges so that except we continue in him we haue not eternall life in vs as neither the members sundered from the bodie retaine life anie longer Thirdlie Because as in mans bodie are diuerse faculties and functions of the members so are the giftes and functions diuerse of the members of CHRIST in the church And as all the actions of the partes of the bodie are emploied and referred to the preseruation thereof so all the members of Christ whatsoeuer they purpose or doe that ought they to imploy and refer to the profit and vtilitie of the Church 2 WHAT IS THE PROPHETICALL FVNCTION OF CHRISTIANS that is in what sense they are and are called Prophetes Christians are prophetes in knowledge In confession CHRIST maketh vs partakers of his Prophetical honour or office not only in this that himselfe Prophecieth vnto vs that is effectually instructeth vs by his word and spirit but also because hee will and bringeth to passe that we may also prophecy by professing and celebrating God According as it is said Act. 2.17 I will poure out of my spirite vpon all flesh and your Sonnes and your Daughters shall prophecie Mat. 10.32 whosoeuer shal confesse me before men him will I confesse also before my father which is in heauen Our Prophetical office therefore is 1. rightlie to vnderstand and embrace the doctrine perfect and necessarie to saluation concerning god and his wil. 2. That euery one in his place and degree professe the same being vnderstoode faithfullie boldlie constantlie in woorde and life thereby both to celebrate god and to bring manie scholers and disciples vnto Christ The difference between Christs Propheticall function and our is 1. That Christ hath the spirite without measure wee by measure For it is the proper spirite of Christ which floweth from him and is powred into the heartes of men wee haue him by gift He being but one hath all the giftes of the holy Ghost and those in the most excellent degree all wee haue but onely some and those farre inferiour 2. That Christ effectuallie teacheth by moouing the heartes of men to accord and assent the sound and voice of others without the inward sound and voice of the holie ghost doth only strike the ears neither pearceth it vnto the hart 3 WHAT IS THE PRIESTHOODE OF CHRISTIANS Christians are pricâ—â—es CHRIST maketh vs partakers of his Priesthood not onely because hee sanctifieth himselfe for vs. Iohn 17.19 imputeth giueth his sacrifice vnto vs â—â—y the imputation of Christs merit that for it we may be receiued of him God the Father into fauour and maie be endowed with the holie Ghost and eternall life euen as if in our selues that Sacrifice were accomplished and satisfaction made for our sinnes but furthermore because hee maketh vs also Priestes vnto GOD. Which hee dooth after a double manner 1. When by the efficacie of his spirit he worketh in vs those things which we maie offer vnto god for a Sacrifice 2. 2 By offering the sacrifice of thankes giuing When by his merite and intercession vnto his father hee causeth our Sacrifices albeit vnperfect stained with our sins to be notwithstanding pleasing and acceptable vnto him Wherefore the Priesthoode of Christians is to inuocate on GOD knowen aright to offer vnto GOD all our life certaine Sacrifices namelie Eucharisticall euen Sacrifices of thankesgiuing sanctified by the Sacrifice of CHRISTT These Sacrifices of praise or thankesgiuing are 1. That wee offer vp our selues wholie vnto GOD to obeie him that is that wee mortifie the oulde man in vs and beginne newe obedience both inwarde and outwarde according to all the commaundementes of the Lawe 2. Euerie one to doe the duties of his owne vocation 3. To instruct others 4. To praie for themselues and others 5. To giue almes to others 6. To vndergoe and suffer cheerefullie manfullie and constantlie the crosse that is calamities persequution contempt banishmentes and euen death it selfe for the confession of the truth and the glorie of god In summe The Priesthoode and Sacrifices of Christians are the worshippe of God commaunded in his Lawe or all good workes doone of those who are reconciled to God to this end as thereby to obey God and doe him honor Wherefore the Priestes of the newe Testament are all Christians both teachers and hearers as they beginne newe obedience in the knowledge and faith of the sonne of GOD. Roman 6.13 Giue your members as instruments of righteousnesse vnto god Againe 12.1 I beseech you that yee giue vp your bodies a liuing Sacrifice holie acceptable vnto god which is your reasonable seruing of GOD. Againe 15.16 Grace is giuen me of god that I shoulde bee the Minister of Iesus christ towardes the Gentiles ministering the gospell of god that the offering vp of the Gentiles might bee acceptable Luke 22.32 When thou art conuerted strengthen thy bretheren Phil. 2.17 Though I bee offered vp vpon the Sacrifice and seruice of
attributed vnto the sonne differ so from the diuine properties which are attributed vnto him as the effectes from their causes so that then his properties woorke them 5 The equalitie of honour and woorshippe Hee hath equal honour giuen him dependeth of the equalitie of Essence properties and woorkes Isai 42.8 I will not giue my glorie to anie other But the Scripture giueth equall honour and woorshippe to the Father and the Sonne therefore they are truelie equall in God-head and in all the perfections thereof The Minor is confirmed first by Testimonies Psalm 97. Heb. 16. Let all the Angels of god woorshippe him Iohn 5.23 That all shoulde honour the sonne as they honour the father Reue. 5.13 c. Secondly Hee is called God absolutelie and simplie as is the Father Psalm 45.7 and Hebrews 1.8 Acts. 20.28 1. Timothy 3.16 Thirdly the Epithets or titles of Diuine honour which are euerie where in the scriptures attributed vnto the sonne As God blessed for euer The great god and Sauiour The Lord himselfe from heauen The Lord of glorie The Lord of Lords and King of Kings Power and eternall kingdome Sitting at the right hand of the Father The Bride-groome husband head of the Church god of the temple which are all the elect Trust and Beliefe in him Inuocation for hee is woorshipped of the Church as GOD and Bride groome of the Church at all times and in all places Thankesgiuing for his Diuine benefites Furthermore albeit the name of GOD especially beeing put absolutely and without restraint dooth euidently prooue the sonnes equalitie with the Father as it hath beene saide yet seeing that signifieth moe thinges and is also applied to others who are not by nature God wee are diligently to collect and haue in a readines those Testimonies in which thinges proper to the true God only are attributed to the sonne which agree to none else who are called Gods and whereby God himselfe discerneth himselfe and will haue him selfe discerned from other creatures and forged Gods For vnto whom the essential properties of any nature or essēce doe truely and reallie agree vnto him the essence it selfe must needes bee giuen The sonne hath all thinges from the Father not by grace but by nature 1. Obiection He that hath all things of another is inferiour to him of whom hee hath them The sonne hath all thinges of the Father Therefore hee is inferiour vnto the Father Aunswere The Maior holdeth and is true of such a one as hath any thing by the grace and fauour of the giuer for hee might not haue it and therefore is by nature inferiour but it is false of him who hath al those thinges by his owne nature which hee himselfe hath of whom hee receiueth them For seeing he can not not haue them it can not be that he should bee inferiour or should haue lesse than hee of whom hee receiueth them But the sonne hath all thinges of the Father which the Father hath and that by nature and absolute necessitie that is in such sort as that the Father can not but communicate vnto him all thinges which him selfe hath belonging to his diuine nature and maiestie Therefore hee is equall vnto the Father in all thinges The sonne doth all thinges with the consent of the Father in like manner as the Father doth 1. Obiection Hee that doth whatsoeuer he doth by the will of another interposed and going before is inferiour vnto him The sonne will and doth all thinges by the will of his Father going before Therefore he is not equal vnto the Father in vertue dignitie and essence Aunswere The sonne doth all thinges his Fathers will going before not in time and nature but in order of persons so that hee will or doth nothing which the Father also will not and doth and whatsoeuer the Father will and doth the same also the sonne will and dooth likewise that is with equall aucthoritie and power Wherefore the societie order of the diuine operations doth not take away but doth most of al settle establish the equalitie of the Father and the sonne as also of the holy Ghost THE FOVRTH CONCLVSION The word is con-substantial with the Father THE woordes con-substantiall and like-substantiall differ For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth mo persons and like essences as three men are like-substantial For they are both three persons and three essences of like nature that is agree in humane nature But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence mo persons In the god-head is not like-substantial because there are not three gods but con-substantial because there are three persons of one and the same diuine essence For there is but one Iehoua that is one diuine essence which is the same is wholy in euery of the three persons therefore euery of thē are that one God besides which essence whatsoeuer is it is a creature not God The Latine church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial taking substance for essence It is therefore the same that coessentiall that is of one and the same essence Furthermore these three thinges beeing declared and set downe namely that the Sonne is subsisting or a person that he is distinct frō the Father that he is equall with the Father the fourth is easilie gotten and obtained against the newe Arrians to wit that he is con-substantial with the Father which is also in like manner to be vnderstood concerning the holy Ghost For either this must be granted or of necessity there are made three gods which they though in words they deny it yet in very deede affirme when they frame and faine three essences and spirits The Arguments which shew The Father the Son to be of one the same essence are these 1. Iehoua is but one essence The English translations reteine not the worde it selfe IEHOVA but vse the Lord in steed thereof which is the signification of IEHOVA and therfore in effectuall one or one god Deut. 6.4 But the eternal Father and the Sonne coeternal with the father are that Iehoua Therfore these two are one essence and one God The Minor is proued first by those places of Scripture which cal the sonne Iehoua Ier. 23.6 This is the name whereby they shal cal him Iehoua or the Lord our righteousnes Isai 25.6 The expected God and Sauiour is called Iehoua But Messias is the expected god Sauior Therefore Messias is that Iehoua whereof the Prophet speaketh Za. 2.8 The deliuerer of the Church sent from Iehoua which is the Messias onely is called Iehoua Mal. 3.1 He is called Jehoua whose fore-runner was Iohn Baptist. But Iohn Baptist was the fore-runner of the Messias or the Sonne of God Christ Hee therefore is called Iehoua Hither belong al the places in which are giuen to the Angell or messenger of Iehoua both the name of Iehoua the diuine properties and honours But that Angell was the Sonne of
proper to flesh created finit but to a nature infinit omnipoteÌ„t existing froÌ„ euerlasting Therfore christ promiseth the holy ghost to his disciples which is the spirite of trueth wisdome feare praier grace c. But although after that maner which hath bin spoken of the god-head only christ by reason of his god-head doth behold do al things is adored of vs yet his humanity also doth behold vnderstand hear our necessities desires coÌ„plaints praiers yet after another sort that is not of it selfe but by the godhead reueiling shewing our desires to the humane vnderstanding which is vnited to it And fuâ—der it performeth those things which we craue both by the efficacy of his merit by intercession made incessaÌ„tly to the father for vs whereby he wil obteineth of his father all blessings for vs by the force and omnipotency not of his flesh but of his godhead vnited thereunto by which christ man doth effectually apply to vs those benefits which he hath obtained for vs of his father Now to acknowledge when we worship Christ the Mediatour these things in him to profes the same both in words gestures actioÌ„s is the honor which is du is exhibited by vs to his humanity by reason of the god-head vnited thereto yet so that this veneratioÌ„ of the humanity is not separated froÌ„ the honor which agreeth to Christ according to his Godhead For with one the same particular indiuiduall inuocation worship we speak to honor whole christ god man according to the properties of both natures which he reteineth will haue also now in his glory for euer to be attributed to him vnitely but yet distinctly that is As the persoÌ„ office of the mediator so the adoratioÌ„ or worship is coÌ„pound hauing parts whereof some agree to the godhead some to the flesh as in the office so also in the honor of the person the properties operations of the natures are not separated nether yet confounded but being vnited are distinguished Wherefore as it doth not folow The godhead in Christ is redeÌ„ptres by reason of the flesh assuÌ„pted Therefore it is also subiect to sufferings mortal did suffer was dead So is there no necessity in this Vbiquitary argumeÌ„t Christs humanity is adored by reason of his god-head Therefore the same is also really omniscieÌ„t omnipoteÌ„t after the same maner to be adored as is the godhead The reason is because of the fellowship or coniunction of office honor in the person the same properties operations in natures are wrongly heretically inferred The sum of al is That christs humanity is adored by reason of his godhead coÌ„meth not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these other like properties is the godhead only inuocated but because it doth truely know vnderstaÌ„d hear our necessities cogitations desires praiers the diuine intelligence vnderstanding which is vnited to it reâ—â—iling and opening them vnto it And also because what we craue aâ— christs hands the same it effectually performeth not by the bones sinowes hands fingers feete but by the force and power of the same God-head Furdermore that maner form of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is vsuallie called the communicating of the properties Likewise the communicating of names because the names and attributes of both natures are affirmed of the same person and of themselues enterchaungeably by reason of the vnitie of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Synecdoche and is termed by manie Synecdoche because that is affirmed of the whole person which agreeth vnto it onelie in respect of one of the natures as a part It is also called a mutuall and enterchaungeable attribution because as humane properties are attributed vnto god in respect of the humanitie so diuine are attributed vnto man in respect of the Diuinitie As God suffered man is omnipotent So likewise the communicating of names For Man is God and God is Man by reason of the personall vnion of both natures A rule to be obserued concerning the attributes or properties of the office of Christ Mediatour THE names of office and honour agree vnto the whole person in respect of both natures keeping still the differences in natures of properties and operations These attributes are rightlie affirmed of subiectes both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickeneth the Man-hood quickeneth And God or man quickneth The attributes of office are to be Mediatour to make intercession to redeeme to saue to iustifie sanctifie purge from sinnes to be Lord and Head of the Church to be woorshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conioined and distinct For euen for this verie cause was it necessarie that the two natures should be vnited in Christ Mediatour that what neither nature could doe being set a part in the work of our redemption that Christ subsisting in both ioined together might doe and accomplish by both As therefore the natures themselues so their properties also or faculties of woorking and operations are proper and remaine diuerse and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwaies labor work together in the office and benefits of the Mediator nether without other yet doth not therefore one worke the same which the other doth But each woorketh according to his property force of woorking onely that which is proper to each nature not that also which belongeth vnto the other As neither the soule doth that which is proper vnto the body neither the body that which is proper vnto the soule but the same man doth woorke some one worke by his body and soul each dooing their proper function So likewise the humanity doth neuer accomplish that which is proper vnto the God-head nor the Godhead that which is proper vnto the manhood but the same Christ executeth and perfourmeth one and the same office benefit by both natures which he hath in him as parts of his person the Worde woorking according to the propertie thereof what belongeth to the Worde and the fleshe in like manner executing according to the peculiar and proper faculties thereof not according to others that which belongeth to the flesh For the properties operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christes office which are called of the auncient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
of the angels said hee at any time sit at my right till I make thine enimies thy foot-stoole Muchlesse will God speake this vnto man Obiection But it is said Reuel 3.21 To him that ouercommeth will J grant to sit with me in my throne Auns We shall sit there by participation where this must bee also granted that the same is the throne of the Father and the Sonne In the same throne many may sitte but not in the same dignitie And so christ will not giue that chiefe dignitie and glorie giuen him of his Father vnto any other Reply But to sit at Gods right hand is also to liue gloriouslie and blessedlie But this agreeth to vs. Therefore wee shall sit there Aunswer This is not a ful and sufficient definition because a blessed life agreeth both to vs Angels but the sitting at gods right hand doth not Whereupon these two articles are well adioined together He Ascended into Heauen he sitteth at the right hand of God the Father Now let vs in few wordes expound the definition which wee brought of Christes sitting at the right hande of the Father Christ sitteth then at the right hande of God the Father that is he is that person omnipotent by which the Father gouerneth al things immediatly But especially by which he defendeth the church against her enimies That this definition may be more ful and clear let vs briefly sift euery part thereof The Session therefore of Christ at the right hande of the Father is 1. The perfection of Christes diuine nature that is the equality of the Word with the Father which he did not receiue but euer had 2 The perfection of christes humane nature This perfection or excellency of Christes humane nature compriseth First The personall vnion of the humane nature with the Woord Coloss 2.9 In him dwelleth all the fulnesse of the godhead bodily Secondlie The collation or bestowing of giftes farre greater and more in number than are bestowed on al men or Angels and therfore in which he far excelleth both men and Angels Ioh. 1.16 Of his fulnesse haue al we receiued And cap. 3.34 God giueth him not the spirite by measure 3 The perfection or excellencie of the office of the Mediatour that is the Propheticall Priestly and Roiall function which christ now as the glorified Head of his church doth in his humane nature gloriously exercise in heauen This excellency of christs office is the very exalting of Christ in his Propheticall Priestly and Princely function that is the laying down of the infirmity of Christs humane nature and the perfection of glory which was due vnto Christ both in respect of his office as being a Prophet King and Priest in respect of his person as beeing God 4 The perfection of christs honour that is the adoration worship and reuerence which is yeelded vnto Christ both of men and Angels Heb. 1.6 Let all the Angels of God worship him Phil. 2.9 Hee hath giuen him a name aboue euerie name By these the like speeches are signified the partes of Christs sitting at Gods right hand But the name whereof is spoken in the wordes of the Apostle before aleaged is the excellencie of the person and office of Christ and a declaration of both by his visible maiestie that all may bee forced to confesse that this is the King by whom God ruleth all thinges So also did Stephen see him adorned with visible maiestie and glorie Christ had some partes also before of his excellency both of his office and of his person but he then came to the full perfection of all when being taken vp into heauen he was placed at the right hand of the Father By these partes nowe of christs sitting at the right hand of the Father the definition of his sitting may bee made more full in this wise when christ is said to sit at the right hand of the Father hee is saide to haue the same and equal power with the Father to excel all men and Angels in his humane nature both in giftes bestowed on him more and greater than on them as also in visible glorie and maiestie to shew himselfe Lord of men and Angels and of all things that are created In the name of the Father to rule and administer immediatly his kingdome in heauen and the whole world chiefely to gouern by his power immediately the church lastly to bee acknowleged and magnified of all as chiefe Lord and Head Many Obiections are by this definition refuted As 1. The Holy Ghost also is equal with God Therefore wee may truely say that hee also sitteth at the right hand of God Aunswere It doth not folow because the reason is grounded of an ill definition For although the Holy Ghost bee as well as the Father and the sonne Head and Lord and ruler of the Church yet doth it not agree to the Holy Ghost but to christ alone to sit at the right hand of the Father Because hee alone tooke humane nature was humbled dead buried rose againe ascended and is Mediatour And furder the Father woorketh immediately by the Sonne onely but by the holy Ghost the Father doth not worke immediatly but through the sonne For the same order is to be kept in their operation and working which is in the persons The Father worketh by him selfe but of himselfe because he is of none The Sonne worketh by himselfe not of himselfe because he is begotten of the Father The holy ghost worketh by himselfe but from the Father and the Sonne from whom he dooth proceed Therefore the father woorketh immediately by the Sonne because the Sonne is before the holy ghost yet not in time but in order but mediately the Father woorketh by the holy Ghost and therefore the Sonne is rightly saide to sitte at the right hand of the Father but not the holy Ghost 2. Obiection Christ before his Ascension was alwaies the glorious Head and King of the Church Therefore he cannot now be first after his ascension said to sitte at gods right hand Aunswere Againe this reason also is grounded vpon a bad definition Christ was alwaies glorious but hee was not alwaies aduaunced and exalted in the office of his Mediatorshippe to wit in his kingdome and priesthood Now first he began to haue the consummation and perfection of glory which before hee had not that is gloriously to rule and administer his kingdom and Priesthood in the Heauens Christ is called our Head 1 In respect of his perfection excellencie both as God and man And as concerning his godhead there is no doubt of it And as concerning his humane nature it is true because Christs humanitie is adorned with far greater gifts than is any creature especially by reason of the vnion thereof with the Word 2 Jn respect of his office and that 1 in regard of his merite then by reason of his power and efficacie For as the Head is the seat of al the exteriour and interiour senses wherein are seated
in outward appearance and imagination 4. Hee ascended not truely into heauen but it shall be saide to haue beene onely a vaine and imaginarie and phantasticall spectacle if hee were in his bodie substantiallie there before hee visiblie ascended thither and after he was ascended thither he remained yet in the substantiall presence of the same bodie no lesse truely than before on the earth yea and in the verie bodies also of the faithfull If these thinges so fel out in the truth of the thing it will follow that the same bodie of Christ was indeede at once and together both weake and omnipotent base and glorious subiect to sufferinges and not subiect dead and aliue limited and vnlimited which is horrible to affirme For auoiding therefore of these prodigious and impious absurdities they will except that he was not as touching his body otherwise than limited weak subiect to passions and mortal in the time of his humiliation because he had debased himselfe and would not shew forth that maiestie communicated vnto his bodie before his resurrection Aunswere They interpret amisse that debasing of himselfe of all the glorie and maiestie of his humanity hidden and kept close for a time whereas it is to bee vnderstoode in respect of the diuinitie of the Worde in that hee woulde take the forme of a seruant that is the masse of our nature and become man Moreouer it will folow that christ did shew forth the communicated power and maiesty of his flesh euen then when he was indeed weak and limited or circumscribed in bodie as when shedding teares he raised Lazarus from the dead and when being apprehended by the Iewes hee healed Malchus whom Peter wounded Now what is it else to raise the Marcionites vp againe from hell or in the greatest matter of all others impiously to blaspheme if this bee not THE SECOND ARGVMENT THE blasphemie of Samosatenus Arrius the late Antitrinitaries is this That Christ man is not properlie and by nature God but onlie by an accidental participation of diuine properties maiestie honour power and vertue The Vbiquitaries also maintaine the same consideration of the God-heade of Christ man while they define the personall vnion by his communicating alone of properties whereby the flesh of Christ is made omnipotent and euerie where So that now that man is and is called God not that he is properlie by nature God but because infinit power maiestie and glorie is giuen him from God and all the gifts of the holie Ghost are bestowed on him without measure Now this accidentall bestowing of the Godhead and all the properties doth not make christ to be properlie and by nature God but onelie by diuine grace or God vnproperlie so called Because it is not the verie essential God-head of the Word but a certaine participation thereof in vertue and effâ—cacie And therefore was it obiected by the sounder Fathers vnto the Arrians that they tooke awaie the true and eternall God-head of christ when they made him a God not by nature but by grace by participation onlie of dignitie and maiestie Therefore seeing the Vbiquitaries also equalling our Immanuel with God by participation of properties onlie take awaie his true and eternal God head wee doe disclâ—me and accurse this their doctrine as blasphemous and heretical And that they doe this Brentius in recog p. 20. Andrae Thes 20. disp Tubing and Thes 25. and 26. And Apol. Ing. 26. their owne words and opinions witnesse as Brentius and Iacobus Andraeas and others of them in their writings Whence wee conclude that the Vbiquitaries holde the same opinion with the Arrians and Antitrinitaries of the God-head of Christ manâ— that is that all these esteem him for God not by nature but onely by grace of participation new temporarie created adopted If these thinges bee true Christ shal not bee God and man but a diuine man such as the Vbiquitaries also repute him who as Seruetus Lib. 1. de Trinicate hold this opinion That God can communicate the fulnes of his God-heade giue his diuinitie maiestie power and glorie vnto man But wee execrate and detest the same blasphemie of both THE THIRD ARGVMENT NEstorius taught That the vnion of God the Word with man was wrought by the participation onelie of equality as touching maiesty honour power vertue and operation Neither doth he make the differeÌ„ce of the dwelling of the Word in mans nature which himselfe tooke and in other Saintes to consist in anie other thing than in those giftes and graces bestowed by God on man The selfe same also doe the Vbiquitaries teach because they crie that there is no difference betweene the inhabiting and dwelling of the God-head in Peter and in Christ except it bee taken from the communication of the giftes or properties of the God-heade And they contend that by this means this man which was takeÌ„ by the Word is God because the Word doth nothing without him but al things by him This is nothing els than to make christ man onelie God by an accident Wherefore the doctrine of Vbiquitie is altogether the same with Nestorius heresie Tertullian saith Tertul. lib. de Trinit p. 610. Jf Christ be man onlie how then is he present eueriewhere being called vpon and inuocated seeing this is not the nature of man but of God to be able to be present in al places By this testimony is refuted the Vbiquity of the human nature in Christ Obiect But the vnion of the diuine human nature in Christ is vnseparable Therefore wheresoeuer the diuine nature is there is also the humane nature Aunsw It is true which is said that the vnion is vnseparable The Worde neuer forsaketh the nature once assumed and taken But the Word is not in the humane nature as the soule is included in my bodie Wheresoeuer my bodie is there must my soule needes be neither is my soul at the same time without my bodie But the Worde is not so in Christ man but hee is so vnseparably and personally in the humane nature as that he is together also without the humane nature in all the partes of the world as hee filleth al and in holy men and Angels by his special presence The personall vnion of both natures dooth not euert the general action and woorking of his presence and maiestie neither doth it let or hinder the speciall woorking of his presence because the Word is effectual and worketh forcibly in the regenerate The generall points wherein the churches which professe the Gospell agree or disagree in the controuersie concerning the Lordes Supper They agree in these points FIRST that as wel the Supper of the Lord as Baptisme is a visible pledge and testimonie annexed by Christ himselfe to the promise of grace to this ende chiefly that our faith in this promise might be confirmed and strengthned Secondly that in the true vse of the supper as well as in al other sacraments two things are giuen by god vnto vs
word and sacraments 3 The Scripture attributing the partes of mans bodie vnto God doth signifie thereby his nature and propertie Therefore it is lawfull also to signifie the nature and propertie of God by Jmages Aunswere 1 There is a dissimilitude betweene metaphors or translations of wordes and Images because vnto them is annexed an exposition of them in the worde which hindereth and stoppeth al error 2. When by an anthropopathy that is when the Scripture applieng it selfe to speake vnto men after the manner of men doth attribute the partes of mans bodie vnto God the worshippe of God is not at all woont to bee tied vnto them 3 Lastly God spake these thinges after the manner of men to help our infirmity but he for-bad Images 4 God of oulde presented himselfe to be seene in mans shape Therefore we may also follow the like signes and semblances Auns God indeed mooued by certaine reasons thereunto did so but he hath forbidde vs to followe it For it is lawfull for God to manifest himselfe what way soeuer he will but it is not lawfull for any creature to represent god by any such signe as himselfe hath not commaunded And those visible shapes had god present with them to commaund promise and heare them vnto whom he manifested himselfe which cannot bee saide of such Images as imitate those shapes without flat Idolatry and therefore the saints did well in adoring god at them or in them as beeing after a speciall manner there present which to doe in these is impious and Idolatrous because it is done through the boldnesse and vanity of man without any commaundement or promise from god Lastly those visible shapes continued so long as it pleased the Lord to vse them for to manifest and shew himselfe and therefore could they not bee drawen to Idolatry But Images and pictures which men make to represent the manifestations of god were neither ordained to manifest god nor to represent or resemble those auncient manifestations of god and therefore are they an obiect and an occasion of Idolatry 5 It was lawfull for the Israelites to haue resemblances figures Cherubin Seraphin Palm-trees and diuerse pictures in Salomons Temple Therefore it is lawful also for Christians to haue Images in their Temples Aunswere The figures resemblances of diuerse thinges and liuing creatures as Oxen Lions Palm-trees Cherubins and such like painted in the temple of Salomon were warranted by the word of god But the word of god is flat against those Images which the Papistes haue in their Churches 2 The Images which were painted in Salomons temple were such as could not easilie be drawen by anie man into abuse 3. God had this cause for which he would haue those Images to bee painted in the temple that namelie they should be types of spiritual thinges but this cause is now taken away by Christ THE SECOND PART OF THE SECOND COMMANDEMENT THIS part forbiddeth any worshippe to be giuen vnto Images not only that which is giuen thereby or referred to creatures but that also which is referred vnto god himselfe Obiection 1. The honour which is giuen vnto the sign is the honour of the thing signified Images are a signe of God Therfore the honor which is giuen vnto Images is also giuen vnto God Ans The honour of the signe is also the honour of the thing signified namely when the sign is a true sign that is ordained by him who hath autority to ordain it whē also that honour is giuen vnto the sign which the right and lawfull author of it willeth to be doone vnto the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now God hath forbidden any Images to be erected vnto him and therefore Images are no true signes of god 2 Obiection Whatsoeuer contumelie is done vnto the signe that redoundeth on God although the signe bee not instituted by his commaundement Therefore the honor also that is giuen to the signe redoundeth on God although that honour bee not commaunded to be giuen vnto the signe Aunswere This reason doth not folowe because then are contrary thinges rightly attributed vnto contraries when the contrariety of the attributes dependeth of that according to which the subiect is opposed not of some other thing So we grant that contumely against God followeth indeede the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe vnto which that contumely was done but in respect of his corrupt and bad wil who by shewing contumely against the signe which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproch God himselfe For to the shewing of despite and contumely against god it sufficeth if there bee any intent or purpose of departing from his commaundement But if through a desire that we haue to auoide Idolatry we detest Images and other false reputed signes of god by this contumely doone vnto the signes we rather promote further aduaunce gods glory But the honor of god doth not folow the honor of the sign except both the honor and the signe be ordained by God 3 Obiection Jf it bee lawfull to haue the Jmages of noble and renowmed men much more is it lawful to haue the Jmages of Angels and Saintes Aunswere 1. The lawfull hauing of the Images of noble and worthie men and the giuing of honour vnto them must bee warily and rightly vnderstood 2. The Images or monuments of notable men must bee such as may not bee drawen into Idolatrie 3. Where the antecedent proposition is taken in this sense in which it may be grounded the consequent also may be graunted of the like monuments or the like honour But if in the sequel or consequent that bee transferred to Images and superstitious honour which might haue beene granted in the antecedēt being rightly vnderstood the consequence is to be denied in respect of that ambiguity and diuersitie of meanings and in respect of the dissimilitude vnlikenesse of the honour and monuments That honour of monuments is lawfull which is a gratefull and honorable memorie of those whose monuments they are and also that which is applied to that vse which themselues would haue it and not to the worship of them or to the woorshippe of God by their monuments And such lawfull monuments which cānot be drawen into Idolatry we must not deface through a desire of despiting or reproching them whose monuments they are The obedience of this second commaundement consisteth as we haue seene in the true woorship of God The vices which are repugnant vnto this second commandement are 1 Jdolatrie which is a false or superstitious worship of God Idolatry is of two sorts 1 When a false God is worshipped that is when in place of the true god or besides him that honor or worship is giuen to some either imaginary or existent thing which
prooue that the godly may take a iust and lawful oath but the Apostles also by their example confirme the same and especially Saint Paul who in many places prooueth those thinges which hee vttereth to bee most true by interposing of an oath As when besides many other places he saith Roman 9.1 J saie the truth in Christ J lie not my conscience bearing me witnesse in the holie Ghost Roman 19. For God is my witnesse whom J serue in my spirite in the Gospel of his Sonne that c. 2. Cor. 1.23 J call God for a record vpon my soule that is I call God vpon my head or with the daunger of my life as a reuenger reuenging this iniurie if I lie Phil. 1.8 For God is my recorde how J long after you all 1. Thes 2.10 Ye are witnesses and God also how holilie and iustlie and vnblameablie we behaued our selues among you These and the like examples doe sufficiently shew that it is graunted doubtlesse vnto Christians to take a iust oath in lawful matters Wherefore all those places of Scripture which seeme to forbid oathes forbidde rash oathes or such as haue not those lawful causes and conditions of an oath Which also is apparent by comparing the places of the old and new testament and by the end and drift of Christ who went about to free the lawe from the corruptions of the Pharisees Whereupon in S. Matthew cap. 5. rashe and vnnecessary oathes are forbidden and this to be so is manifest both by conference of other places and also by the purpose and scope of Christ who as it was saide freeing the true meaning and sentence of the lawe from the corruptions of the Pharisees sheweth that by the third commaundement are condemned all oathes superfluous and vnnecessarie and in them not onely those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is vnderstoode being dissembled and cloaked by vttering in place thereof the names of creatures And so he taxeth the hypocrisie of the Pharisies who did exercise those indirect or oblique formes of swearing as if they did not seeme by rash swearing to prophane the name of God if they expressed not the name of god in their oath and as if they were not periured and forsworne if when they expressed not the name of God in their oath they afterwards breake their faith oath giuen in that indirect forme of swearing But Christ sheweth that euen then also the name of GOD is sworne by when heauen and earth is named because there is no part of the worlde wherein God hath not engrauen a marke of his glorie And when men sweare by heauen and earth in the sight and hearing of the framer of them both the religion of the oath is not in the creatures by whom they sweare but God himselfe only is called to record and for a witnesse by the citing of these symboles and badges of his glorie Neither doth God sticke in the wordes but in the sentence and meaning rather than in the signes and symboles doth the honour or dishonour of Gods name consist like as Christ also teacheth the same in expresse woordes Matth. 23. which wordes are to be inferred with this place which now we haue expounded Obiection But Christ saith sweare not at all Ans That At all is referred to the diuers formes of swearing not to the very word of swearing it selfe as if they should say sweare not falsly or rashly at al to wit neither directly nor indirectly For he that sweareth by the Temple by Heauen by Earth affirmeth those thinges which he auoucheth to be as true as the temple is truely Gods house heauen Gods seate and earth his footstoole And this is all one as if he should sweare by the life of god For he prouoketh God to defend and maintain his honor in punishing him that sweareth if hee deceiue and speake falslie Obiection The taking of an oath belongeth onlie to a publicke oath not to a priuate oath Answere 1. This is a false restraint because those things which the Scripture deliuereth concerning an oath are not restrained to a publicke oath only yea a great part of them prooue and conuince that a right iust oath is no lesse allowable in Christians priuatelie than publickelie as by the verie testimonies themselues of sacred Scripture is sufficiently declared 2. The examples of holie men affirming the trueth by priuate oath and giuing their faith priuatlie vnto others do likewise manifestly declare that a priuate oath also being rightly made and conceiued is allowable in Christians 3 The same is proued also by the end of an oath for the end thereof is the confirming of faith and trueth and the deciding of debates belongeth priuatly also to all Christians and therefore so doth an oath it selfe also whereby we confirme establish faith and trueth Vnto the parts of the obedience of this commandement are opposed those sinnes whereby either the right taking and vsing of Gods name is omitted or the ill and vaine vsing and taking thereof committed Vnto the propagation of the doctrine concerning God is opposed an omission or neglect of occasions and abilitie to instruct others and to bring them vnto the knowledge of the truth especiallie our children or others who are committed vnto our trust and charge Hither belongeth Christs parable of the Seruauntes employing their Maisters talentes in trafique Matth. 25. Vnto this is also opposed A lothing or shunning of such talk speech as is had of God and diuine matters Ps 119. I wil delite in thy statutes wil not forget thy words And in the same Psalme Saluation is farre from the wicked because they seeke not after thy Lawes Vnto this also are opposed the corruptions of religion and of heauenlie doctrine whereby some false thing is auouched or spread abroad concerning God and his wil or works Ierem. 14. The Prophets prophecie lies in my name By sword and famine shall those Prophets be consumed Vnto the celebration or magnifieng of God are repugnaunt 1. Contempt of God the omitting of his praise 2. Contumelie against god or blasphemy which is to speak of god such things as are contrary to his nature properties and wil either of ignoraunce or through an hatred of the truth and of God himselfe Now the Scripture distinguisheth the blasphemy against God that is whatsoeuer is spoken contumeliously or reprochfully against God ether of ignorance or against the conscience As 1. Timot. 1.13 When J before was a blasphemer and a persecuter and an oppresser but J was receiued to mercie for I did it ignorauntly through vnbeliefe from the blesphemie against the holy Ghost which is against their conscience to striue against the known truth of god whereof their minds are conuicted by the testimony of the holie Ghost which sinne who commit are punished by God with a blindnes so that they neuer repent nor obtaine remission
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire thē of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this