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
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
gift of thine hand Nowe that offering was called so beeing as it were a yearely tribute which yet was no exaction but giuen freely Others interprete it to bee a sufficiency which is that there shoulde bee giuen so much as was sufficient and perhaps this is the truer because Deut. 15. The Lord commaunded the Jsraelites that they shoulde open their hande vnto the poore and should lend him sufficient for his neede This the Chaldee Paraphrast interpreteth to be Missah Hereof our men thinke that it was called Missa as if it were a tribute and free offering which shoulde bee euerie where offered vnto God in the church for the liuing and the dead But this is not of any likelihood to be true It is manifest indeede that the church hath borrowed some words from the Hebrews as Satan Osanna Sabaot Halleluia Pascha and such like But those words came not to the Latin church but by the greeke church and those woordes are found in the greeke testament when first it was written in greeke And therefore we haue no Hebrue woords deriued vnto our Church which the greeke church had not before vs. If also wee will search the greeke Fathers the woorde Missa will neuer be found to haue bin vsed by them Therefore I think not that the woord Missa was taken from the Hebrewes But Missa which doubtlesse is a latin woorde by original Tertul. li. 4. contra Mar. Cypr. de bono patient epist 4. li. 3. seemeth to haue beene taken from the Fathers who vsed Remissa for Remissio as Tertullian We haue spoken saith he of a de remissa peccatorum remission of sinnes And Cyprian He that was to giue b daturus remissam peccatorum remission of sinnes did not disdaine to bee baptized And againe hee vseth the same word Hee that blasphemeth against the holie ghost hath not remission of sinnes Wherefore as they said Remissa for Remissio so they seeme also to haue said Missa for Missio And therefore they called that Missa which was don after the missioÌ„ or sending away of the catechuments We reiect both the name and the thing For this woorde dooth not agree vnto the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was vsed of the auncient writers Moreouer we haue no need of this name For we haue other words for this pvrpose most conuenient and agreeable The repugnancie of the Masse with the Lords supper NOW let vs see the differences of the Supper the Masse those most contrarie one to another such as in respect whereof the Masse ought to be abolished 1 The Popish Masse is a manifold chaunging or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people and addeth manie toies when as notwithstanding no creature hath anie power to institute anie sacraments or to change or abolish the constitutions and ordinances of God 2 The Masse transformeth the signe into the thing signified For it denieth that there is anie breade and wine remaining but saith it is the flesh and bloud of Christ substantiallie which is flat repugnant to the nature of the Lords supper 3 In the Masse the Papists make other heauenlie gifts to be than which are found in the word and other sacraments or in the promise annexed vnto them As where the Masse-Priestes faigne that the Masse doth merite euen by the work it selfe wrought that is through the external rite and action both for him that celebrateth and for others not onelie remission of sinnes but the healing also of men oxen swine and cattle diseased and so withall they coine this too that forsooth those signs of bread and wine are a sacrament euen without the vse also and administration Likewise they wil haue other things to be in the Masse than are in anie sacrament which is the very carnal descending abiding of Christs bodie therein which is contrarie to the nature of al sacraments 4 The Masse is repugnant to the sacrifice of Christ the supper confirmeth and testifieth that we are iustified for the alone sacrifice of Christ wrought and finished on the Crosse but the Masse contrarie to the testimonies of scripture maketh moe propitiatorie sacrifices this is their treading and trampling Christs bloud vnder foote when they say it hath not merited perfect remission of our sinnes Obiection The Masse is called a sacrifice of the Papistes and likewise the supper is called a sacrifice by the Fathers therefore the Fathers were Papists Auns The Papists call the M sse a propitiatorie sacrifice The fathers cal the supper a sacrifice and so it is but an Eucharistical or thankesgiuing sacrifice Againe it is euen that same sacrifice which Christ offered in such sort as the bread is the bodie of Christ The Papists will haue it to bee a diuers sacrifice whereby is obtained remission of sinnes Nowe it is one thing for the same sacrifice to bee often offered and an other thing for one sacrifice to bee once offered and that sufficient to take away all sinnes This sacrifice alone is sufficient for remission of sinnes and this sacrifice with others is offered for sinnes these speeches are contradictorie 5 The Masse is repugnant to Christes Priesthoode because hee is the onely high Priest who hath power to offer himselfe The Pope with his companions most impudently pulleth this honor to himselfe For these deceiuers and lying men feigne with great contumely and despite to christ that they offer again christ vnto the Father and that they alone are worthy men to offer christ vnto his Father when yet no man no Angel neither any creature is of that dignity and worthines as that hee may sacrifice the sonne of God For the Priest is abooue the sacrifice they therefore who will bee the Priestes to offer christ mount and lift themselues aboue him Obiection The Priâ—stâ— staie not but offer onelie and present the sonne vnto the father that for his sake he may remit vs our sinnes and so they onelie applie that one and onelie sacrifice of christ Aunswere It is inough that they say that they offer Christ with their hands For 〈◊〉 â—emaineth that they make themselues Priests Neither is it materiall that they deny that they slay Christ Many thinges were offered of olde by the Priests which were not slaine neither were of that qualitie but were onely offered as cakes liquid offrings burnt offrings such like The Iewes indeede slew Christ but they did not sacrifice him but Christ himselfe was willingly slaine therefore sacrificed himselfe Heb. 9.14 Christ through the eternal spirite offered himselfe without spot to God and verily hee offered himselfe once a sacrifice vnto his father for vs. Heb. 9.28 Christ was once offered to take away the sinnes of manie and to them that looke for him shall hee appeare the second time without sinne vnto saluation Heb. 10.12 Christ after he had offered
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