earth rule ouer the fish of the sea ouer the foul of the heauen ouer euerie beast that moueth vpon the earth Psal 8.6 Thou hast made him to haue dominion in the works of thine hands thou hast put al things vnder his feete Only man he created for himself the rest for man that by man they might serue god Wherefore when we place creatures in the roome of god we cast our selues out of that degree in which we were placed by god Why god would haue this doctrine of the creation to be deliuered and held in the Church This doctrine of the creation of the world god would for these causes especiallie haue remaine extant in the Church 1. That the glorie of the creation might bee giuen wholy to god and his wisedome power and goodnes therein acknowledged 2. That neither the Sonne nor the holie ghost should be excluded but each should haue their owne parts yeelded them therein according as it is said that all might honor the sonne as they honor the father 3. That as the world was created by the sonne and the holie ghost so also we might knowe that by them mankinde is restored Colossians 1. For by him were all thinges made And hee is the heade of the bodie of the Church for it pleased the father that in him should al fulnes dwell 4. That seeing god created all thinges of nothing we may thinke that he is able to restore them being corrupted and ruinated into their first state againe 2. Cor. 4.6 For god that commanded the light to shine out of darkenes is he which hath shined in our harts to giue the light of the knowledge of the glorie of god in the face of Iesus Christ 5. That we may not referre the original of corruption to god but knowe that it was purchased by the fault of Diuels and men Iohn 8. The Diuel is a lyer and a murtherer from the beginning whē he speaketh a lie he speaketh of his own Rom. 5.12 By one man sin entred into the world death by sin 6. That knowing god as in the creating so also in the maintaining and gouerning of all things not to be tied to second causes and to the order by him setled in nature but that hee may either keepe or alter it wee shoulde with confidence and full persuasion looke for and craue those things which he hath promised yea those things which in respect of second causes seeme vnpossible Rom. 4. He calleth those thinges which are not as if they were 7. That wee should celebrate for euer the knowē goodnes of god wherby he hath created all thinges not for his owne profit or happines for he wanteth nothing but for ours and seeing all other things were created for mans vse we aboue other creatures especiallie being restored from sinne and death to righteousnes and life shoulde acknowledge that we owe thankfulnes vnto god therfore Psal 8.4 What is man that thou art mindfull of him and the sonne of man that thou visitest him Thou hast made him to haue dominion in the works of thine hands 8. That wee knowing god in as much as of nothing and through his meere goodnes hee created all thinges to owe nothing to anie but all his creatures to owe themselues all that they haue to him their creator should confesse that to be most iust whatsoeuer hee shall doe concerning vs and all his creatures Ierem. 45.4 Beholde that which I haue built will I destroie and that which I haue planted will I plucke vp euen this whole land And seekest thou great things for thy selfe seeke them not 9 That we should refer the vse of all thinges to the glorie of God since that we haue receiued al good things from him Rom. 11. Of him and through him and for him are al things 10 That seeing the works of god were therefore created and placed before our eies euen for vs to beholde them we doe not idlie but earnestlie and as much as euerie mans abilitie occasion and vocation permitteth him contemplate and consider them and learning out of them the wisedome power and goodnesse of the Artificer celebrate it both in this life and in the world to come Acts. 17.26 He hath made of one bloud all mankinde to dwell on all the face of the earth and hath assigned the times which were ordeined before the bounds of their habitation that they shoulde seeke the Lord if so be they might haue groaped after him and found him though doubtles he be not far off from euerie one of vs. OF ANGELS AMongst thinges created by GOD the chiefe and principal are those natures which are indued with reasō Angels men For in these hee imprinted the markes and image of his Diuinitie and woulde haue all other thinges to be the matter of his praise but of these he woulde bee knowen and praised and vnto them was his will to impart and communicate his blessednesse and ioy The questions concerning Angels are two the first whereof is what description is set downe in the Scripture of good Angels the other what description is deliuered of bad Angels 1 WHAT GOOD ANGELS ARE. ANgels both good and bad as holie Scripture recordeth 1 Angels spirites or incorporeal substances are spirites by which name here a spirituall person is vnderstood that is a substaunce incorporeall inuisible indiuiduall liuing vnderstanding incommunicable not susteined in another neither the part of an other as Luc. 24. it is taken A spirite hath not fleshe and bones Colos 1.16 All which are in heauen and in earth thinges visible and inuisible Heb. 1.14 They are all ministring spirits 1. King 22.21 There came forth a spirit and stood before the Lord. The Angels themselues are not seene but the bodies or shapes which they take That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of god beeing not as yet plainelie deliuered and the prophecies not fulfilled needed more extraordinarie and miraculous reuelations than now and now a daies also not seldome appeare bad Angels this first doth not proue their nature to be visible or corporall For those visible shapes or bodies which may be seene or felt are diuers substances from the incorporeall Essence of spirits being formed either of nothing or of some matter and carried and moued by a spirite for a time for the woorking and performing of certaine actions For both they put them off and lay them away againe and also they take formes of diuers sortes and kinds as the Serpent by whom the Diuel communed with Eue Mens bodies whose feete Abraham washed Gen. 17. A flame in the bush appearing to Moses Exod. 3. A piller of cloude and fier in the desert Horses and Chariots of fier 2. King 2. and 6. The error of the Sadduces And further this verie thing refuteth the opinion of the Sadduces Who Actes 23. said there was neither Angel
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
necessities of al men 6 Christ saith Luk. 15.10 That the Angels of God reioice for one sinner that conuerteth Therefore the Angels beholde the hearts of men The same is likewise prooued of the Angels out of Daniel cap. 9. and 10. Therefore the Angels beeing in heauen beholde repentaunce in mens heartes which are on earth Aunswere A cause is ill gathered and concluded of an effect when that effect may come of other causes For it is not necessary that Angels should know those things by the beholding of mens harts which they may know either by effects or by signes tokens or by diuine testimony reuelation For it agreeth not to the Angels onely but vnto all the godly also on earth to reioice for the conuersion of one sinner neither yet do they behold the hearts of men 7 The soule of the rich glutton sawe from hell Abraham and Lazarus being in heauen implored Abrahams help and knew the state of his brethren in this life and Abrahams soule likewise did heare and see the soule of the rich man Therefore the soules of the Saintes in heauen see and heare the state and praiers of them that conuerse here on earth Ans First they do amisse to take that properly which Christ spake allegoricallie and by way of parable in translating his speech from corporall thinges vnto spiritual things not thereby to shewe that these are like vnto them but by applying his speech as might best fit our capacity to aduertise vs of the state of the godlie and wicked after this life For soules haue not either bosomes wherein to receiue one another or eies to lift vp or tonges to be dried with thirst or fingers to dip into water neither doe they vse any mutual parly or conference from hell and heauen Christes purpose therefore is by these figures of words to expresse the thoughts affections tormēts state of the wicked abiding in paines after this life Moreouer were it so that these things had been in such wise done as they are reported against which yet the very words themselues are yet could nought be hence prooued for the beholding of minds neither yet for the knowledge of all external things For neither Abraham nor the glutton is said to haue vnderstoode the secret thoughts and cogitations of each other but to haue knowledge of them by speech And Stephen also being on earth saw Christ being in heauen and Paul heard Christ speaking from heauen neither yet doe al the Saintes see or hear what is done in heauen neither did Stephen and Paul see or heare these things at al times 8 Christ according to his humanity maketh request vnto the Father for vs all and therefore according to his humanitie hee knoweth the desire necessities of them that cal vpon him in all places at al times Wherefore the saints also haue communicated vnto them from God the beholding of harts the hearing of praiers Ans The example is vnlike For the humane vnderstanding and mind of Christ vnderstandeth and knoweth and his bodilie eares and eies also heare and see al things whatsoeuer according to his humane nature he should or would behold either with his minde or with his outward senses by reason of his godhead which sheweth them vnto his humanitie vnited thereunto or also giueth vnto his senses a vertue and force of perceiuing of thinges which are fardest distant Neither yet is the force or wisedome of his humane nature infinite as is the power and wisedome of the God-head neither doth he know by any transfused vertue into him the thoughts of mindes and hearts For of the measure of knowledge conuenient for his manhood it is said Mar. 13.32 Of that day and houre knoweth no man no not the Angels which are in heauen neither the Sonne himselfe saue the Father Of the reueiling of the secrets of men vnto him by his diuinity it is said Mar. 2.8 When Jesus perceiued in his spirit that thus they thought with themselues c. But nowe that all things are reueiled vnto Angels and Saints which are reueiled vnto the humane vnderstanding of Christ by his God-head they will neuer be able to prooue out of the Scripture For Christs humane nature dooth excell and surpasse in wisedome all Angels and men both in respect of the personall vnion thereof because it is vnited to his God-head and also by reason of his Mediatourship which office his humanity beareth executeth together with his diuinity yet so that there is still kept in the administratiō thereof the difference of both natures Wherefore this example of Christ doth not proue that the Saints know al things either by beholding the things themselues or by diuine reuelation from God 9 Jn the diuine essence shine all the Jmages and formes of things But the Angels and Saints departed behold the essence of God Mat. 5 18. Therefore they behold in God al thinges which we doe suffer and thinke Aunswere First the Maior proposition which they put is doubtfull and vncertaine For it is manifest that God knoweth all thinges and doth in his wisedome comprehend the most perfect and perpetuall knowledge of all thinges but whether that vnderstanding of things doth so shine in God that it may bee also beheld of creatures this verilie they haue not as yet prooued out of Scripture Secondly neither is the Minor true namely That the blessed behold the essence of God whereof it is saide No man hath seene God at any time Iohn 1. Lastly albeit there is no doubt but the holy Angels and men in the heauenly life enioy a cleare knowledge an immediate manifestation of God whatsoeuer it is yet wee are not to imagine that they naturally know all things that are in God For then should their wisedome be infinite that is equal vnto Gods wisedome which is absurd and flat against the testimonies of Scripture whereas Angels also are said not to know the day of iudgement Likewise 1. Pet. 1. Jnto which the Angels desire to looke And Ephes 3.10 To the intent that now vnto principalities and powers in heauenly places might be knowen by the Church the manifold wisedome of God They profit therefore and encrease in the knowledge of wisedome and of the counsels of God by the very exequution and contemplation of Gods woorkes Nowe seeing that which they speake of is no naturall but a voluntarie glasse or rather a diuine manifestation or illightening that is the Angels and blessed men haue not this in their own nature to view and see in God his whole wisedome but God according to his good wil and pleasure doth manifest communicate vnto euery one such a part thereof as seemeth good vnto him as it is said No man knoweth the Father but the Sonne Mat. 11.27 and he to whom the Sonne wil reueile him we affirme therefore the inuocation of Saints so long to want a ground and foundation so to be superstitious and idolatrous vntill they shewe out of
and true conuersion vnto God By this testimonie of the holie Ghost wee know that wee are Gods after wee are once deliuered from these miseries For the holy ghost which is the surest pledge of this thing doth witnes in our hartes that they trulie belong vnto vs. For hee maketh vs to serue God without feare Luk. 1.74 Gal. 4 6. And this Spirit of Christ which God hath sent foorth into our hartes crieth Abba Father 6. Our certaintie of euerlasting life This part differeth from the fifth because that is the certaintie of the thinges themselues but this is our certaintie by which wee know these thinges to be certaine And this is the beginning of faith Three things to bee obserued for the attaining vnto this comfort 1 The knowledge of our miserie 2 Our deliuerie 3 Our thankfulnes That we may attaine vnto this comfort three thinges are to bee considered of vs. 1. The knowledge of our miserie that we may desire deliuerance and be thankful to God 2. Our deliuerance without which we haue not comfort 3. Our thankfulnes without which wee are not deliuered Herein is conteined the summe and purpose of the whole sacred Scripture And these doe plainly accord with the diuision of the Scripture or Catholicke doctrine into the Law and Gospel and with the differences of these parts For vnto those three members are the Law and the Gospel referred to the first and third apperteineth the Decalog or tenne commandementes because there is a double vse of the Law the knowledge of our sinne and the rule of our life To the second member appertaineth the Creede because this speaketh of our deliuerie and is the sum of the Gospel The Sacramentes likewise are to be referred vnto the second part because they seal that which is taught in the Gospel They are those appurtenances as it were adioyned to the promise of grace and the seals of iustification by faith Praier belongeth vnto the third part that is to thankfulnes because praier is the chiefest part of thankfulnesse Out of these arise foure questions 1. From these arise fower quaestions 1 Quaestion For what cause these three are necessarie for our obtaining of comfort 2. Whence we may knowe these three euen out of the Lawe and the Gospel 3. How 4. Wherefore The knowledge of our miserie is necessarie for our obtaining of comfort 1. Because if we knew not our miserie Why these three are necessarie for the obtaining of our comfort Why the knowledge of our misery is necessarie Mat. 11.28 Isaie 57.15 and euen the greatnes of it we should not know the greatnes of our happines neither should we desire deliuerie out of euils If wee desire not deliuerie out of euils wee doe not seeke it if wee seeke it not we obtaine it not because God giueth deliuerie only to those who seeke it it is opened onlie to him that knocketh and so hath God his ende in them euen his worship Blessed are they who thirst after righteousnes Come vnto me al ye that labor I dwel in a contrite spirit That which wee haue now said is confirmed also by this syllogism or form of argument That which is necessarie for to stir vp in vs a desire of deliuerance that is necessarie for our comfort But the knowledge of our miserie is necessarie for the desire of saluation or deliuerance Therefore the knowledge of our miserie is necessarie for the obtaining of our comfort yet not for the comforting of vs for we are terrified by this knowledge of our miserie But this terror is good for vs because except we know our miserie we desire not deliuerie And they that desire not deliuerie receiue it not 2 The knowledge of our miserie is necessarie for the obtaining of our comfort because wee should be vngratefull if we were ignorant out of how great miseries wee were deliuered and drawen For how much the more wee feele the greatnes of our euil so much the more desire wee and with for a remedie and so much the more thankfull are wee towards God because he gaue vs a remedie against sin 3. Because by the preaching of the Lawe is made a preparation to the preaching of grace otherwise there followeth carnal securitie and our comfort is made vnstable Whereof it appeareth that we drawe the knowledge of our miserie chiefly out of the Law that therfore we must begin frō the preaching of the Law as the Prophets and Apostles haue done and that to the end that mens consciences and hearts may be cast downe before God and prepared to repentance and to the receiuing of the gospel Except this be done men wil become more careles and stubburne and pearles shal be throwen to swine to be trodden vnder feet Why the knowledge of our deliuerie is necessarie Igno◠nulla cupido The knowledge of our deliuerie is necessarie for our comfort 1. Because a good thing not knowen is not desired according to that There is no coueting after an vnknowen thing When wee haue found it also if wee knowe not what it is wee desire it not and therefore doe not obtaine it Yea that verie meanes by which wee attaine vnto our deliuerie requireth the knowledge of our deliuerie For thou shalt er in the desire of thy deliuery except thou know what and of what qualitie it is and after what manner it is receiued Furthermore wee are made by faith partakers of this deliuerie But faith is not without knowledge Wherefore the knowledge of our deliuerie is necessarie both that we may obtaine it also because the mean instrument it selfe by which we do obtaine it cannot bee without the knowledge of our deliuerie 2. A good thing not knowen doth not comfort that therefore it may comfort thee thou must knowe how great and what maner a good thing it is 3. The knowledge of our deliuerie is necessarie that we may be thankeful because for a thing not knowen to be good wee vse not to giue thankes for that we make light account of it and if we wil be indeed grateful al the circumstances of that good thing are knowen and desired of vs. We know our deliuerie out of the gospel 1. By hearing it 2. By learning it 3. By assenting vnto it and that out of the gospel because the Gospel alone doth promise deliuerie vnto those that beleeue in Christ Now wee must diligently also obserue the maner of our deliuerie that wee doe not our selues imagine or receiue imagined by others any maner of deliuerie to the reproch of Gods name and hazard of our owne saluation The knowledge of our thankefulnes is necessarie for our comfort Why the knowledge of our thankfulnes is necessarie 1. Because no man can doe anie thing gratefull vnto God except he first know what is grateful vnto him For he wil be worshipped and haue vs gratefull vnto him not after that maner which wee will but which himselfe hath prescribed Except therefore thou knowe what
that they in the old Testament were destitute of this grace For vnto them also was the same grace effectually applied by Christ and for Christ but beeing as yet to be manifested in the flesh and therefore more sparingly Whatsoeuer grace and true knowledge of God was euer in any men they had it by Christ Iohn 1.18 No man hath seene God at any time the only begotten son which is in the bosom of the father he hath declared him Reply But hee saith The Law by Moses therefore not the gospel Answere The consequence is of no force which is inferred from the manner of handling a thing to the thing it selfe As Moses doth comprise and deliuer the gospell in dark and sparing maner Therefore he doth not at al meddle with it This consequence is not of force For the Law is said to be giuen by Moses because this was chiefly belōging to his office that he should publish the law though withall hee taught the gospel albeit more obscurely sparingly For the promises of grace are intermingled with the law and al the rites of the old testamēt haue a significatiō a testificatiō of the grace of the gospell which grace was bestowed on beleeuers for christ who shal hereafter be manifested But it was christs chiefe functiō to publish the Gospel albeit he also taught the law For he purged the moral Law from corruptions by rightly interpreting it and did write it by the woorking of his holy spirit in the harts of men abrogating the Law ceremonial and iudicial 3 How the Gospel differeth from the Law ALthough in the doctrine both of the Lawe and of the Gospell is entreated of the nature of God and of his wil and workes yet is there very great difference between both The law knowen by the light of nature They differ 1. In their reuealings or in the maner of their reueiling The Law is knowen by nature that is knowledge of the Law was graffed and ingendered in the mindes of men in the very creation and therefore knowen to al although there were no other reueiling of it Rom. 2.15 They haue the effect of the Law written in their harts The Gospel knowen by the light of grace onelie The gospel is not knowen by nature but is peculiarly reuealed to the Church alone by the Sonne our Mediatour For no creature could haue seene or hoped for that mitigation of the Law and the way howe to recouer out of punishment except the sonne had reueiled it Matth. 11.27 No man knoweth the father but the Sonne and hee to whome the Sonne wil reueile him Matth. 16.17 Flesh and blood hath not reueiled it vnto thee Iohn 1.18 The sonne which is in the bosome of the father he hath declared him Secondly they differ in the verie kind of doctrine or in the subiectes or matters which they deliuer For the Law teacheth what we ought to bee to wit perfectly conformed vnto God The law teacheth what wee ought to bee but not how we may bee as wee ought but yet it dooth not make vs to be such But the gospell sheweth the meanes whereby wee maie bee such euen by the imputation of anothers righteousnesse and the inchoation or beginning of newe obedience whereby we are conformed to God in Christ The Lawe saith Restore that thou owest doe this and liue The Gospell saieth The Gospel teacheth how wee may bee beleeue CHRIST thy debt is payed the grace of the holy Ghost is purchased whereby hee that is regenerated may perfourme the Lawe 3. They differ in the promises The Lawe promiseth euerlasting life but with a condition of perfect righteousnesse or obedience to bee perfourmed of vs. Hee that dooth them shall liue in them If thou wilt enter into life keepe the commaundements c. The gospel promiseth euerlasting life with a condition also of perfect righteousnesse but which is perfourmed by another though yet imputed vnto vs by faith The Law promiseth life to those who yeelde obedience or are righteous in themselues The gospell promiseth vnto sinners remission of sinnes and life euerlasting freely to be giuen for the satisfaction of Christ apprehended of them by a true faith that they be penitent or begin new obedience The gospel therefore requireth of vs only a true faith whereby we may embrace Christs perfect righteousnesse freely imputed to beleeuers yea Christ himselfe together with all his benefits bestowed of mere grace vpon vs. Neither for these respects are the Law and the gospell at ods one with the other For albeit the Lawe will that thou keepe the commaundementes if thou wilt enter into life yet dooth it not shutte thee from euerlasting life if another fulfill the Lawe for thee For by setting downe the one way of satisfieng for sinnes it doth not exclude the other to wit of satisfieng by another which way the gospel declareth vnto vs. Now we cannot make satisfaction by another that is by Christ except by faith wee cloth our selues with his perfect righteousnesse The gospell therefore commaundeth vs to haue faith and with-all to repent from our hearte for faith cannot stande without true repentance 4 They differ in effectes The Lawe is the ministerie of death The law the ministery of death and killeth Because by it selfe without the Gospell it is only the letter that is the outwarde preaching and bare knowledge of those thinges which we ought to doe For it teacheth indeede our duety and that righteousnesse which God requireth at our handes but it dooth not make vs able to perfourme that righteousnesse neither dooth it shewe vs any hope to attaine thereunto by another but rather accuseth and condemneth our vnrighteousnesse Fleshe hardely bearing this is angrie and rageth against GOD himselfe and is in despaire The Gospell the ministery of life The gospell is the ministerie of life and of the spirit that is it hath the forcible operation of the holy Ghost adioined and doth quicken For this is the instrument of the holy Ghost which hee properly vseth to kindle faith in vs whereby wee who before were dead are againe quickned and receiue strength to perfourme the Lawe For thorough faith in Christ our Mediatour the Lawe ceaseth to bee vnto vs the ministery of Death and is become spirituall that is the instrument of the holie GHOST whereby hee forcibly mooueth our heartes to serue God The Gospel is the preaching of repentance It was said in the definition of the Gospell and in the third difference betweene the Law and the Gospell that the Gospell requireth both faith and repentaunce or newe obedience and so is the preaching both of remission of sinnes and of repentaunce Against this Flacius Sectaries keepe a sturre and reason after this sort There is no precept or commaundement belonging to the Gospell The preaching of repentaunce is a precept or commaundement Therefore the preaching of repentaunce belongeth not to the Gospell but to the Lawe Aunswere We deny the Maior if it bee
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
nothing For creation properly so called is a production of a thing out of nothing 2 Obiection Of nothing is made nothing Aunswere This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it selfe nothing is made of nothing but that which is impossible to a creature is possible to God the creator And it appertaineth to our comfort that God hath created all things of nothing For if he hath created all thinges of nothing he is able also to preserue vs and to hinder the attempts of the wicked yea to bring them to nothing 5 God created the world at a certaine and definite time 5 The world created at a certaine time and euen in the beginning of times not from euerlasting For first all thinges were created of nothing and therefore haue a beginning Secondly it is to bee knowen out of the sacred storie how long the world hath lasted For according to the veritie of the scripture by Luthers account they are from the creation of the world to the Natiuitie of Christ yeares 3960. and so to our time namely to the yeare of Christ 1579. there shall be yeares 5539. According to Melancthons supputation the yeares from the beginning of the world are 5541. For from the beginning of the world vnto Christ he numbreth 3962. yeares According to their supputation of Geneua from the creation of the world vnto Christ are 3942. yeares and sixe moneths There shall bee then to the yeare of Christ 1579. from the Creation of the world 5521. years and sixe moneths According to the supputation of Beroaldus from the creation of the worlde vnto Christ are 3928. yeares and so then shall bee to the yeare of Christ 1579. from the creation of the world 5507. yeares These supputations accorde verie well one with another as concerning the graunde number though in the lesser number some yeares are either wanting or abounding By these foure supputations then of the most learned of our time compared together this at the least shal be apparent that God created not the world before these 5541. yeares past and therefore it was not from euerlasting 6 The world created in a certain time 6 God created not the world in one moment but in the space of sixe daies In the seuenth day god ended all his works Obiect He that liueth for euer saith the sonne of Sirach Eccle. 18.1 made all thinges together Therefore hee made all in one moment Ans He speaketh not of a momēt of time but of the whole number of things as if he should say whatsoeuer are they are all from god by creation But the causes why god created not al in one moment are these 1. Because he would haue the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the woorlde which consist of it 2. Because hee woulde shewe his power and libertie in producing and bringing forth whatsoeuer effects he could that without naturall causes while hee yeeldeth light to the woorld maketh the earth fruiteful bringeth plants out of it euen before the Sun Moon were made 3. He would this way shew his goodnes and prouidence whereby hee cherisheth his creatures and prouideth for them not yet borne bringing beasts into the earth full of plants and food and men into the world most stored and fraught with al thinges apperteining to the necessitie and delight of life 4. He would by that order and course of creation hold vs not in an idle but diligent consideration of his works which also by the consecration of a sabbaoth he hath consecrated to all mankinde 7 All things of the world created good 7 God created all thinges most wisely verie good that is euerie thing in their kind and degree perfect Gen 1.31 All thinges were verie good Wherefore god was not the cause of sin or deformity but sin came into the world by man Obiect Death is euil Likewise it is said There is no euil which the Lord hath not done Amos. 3.6 Ans 1. God at the first creation made all thinges good the euil both of crime or essence of pain or punishment ensued vpon mans disobedience 2. Death calamities are euil in respect of the creature which suffereth them and in the iudgement of flesh but they are good in respect of god who iustly inflicteth them for sin doth purge out that sin in the godly by chastisements Wherefore after the fall of man god was the author of pains punishments because they are in a respect consideration good but sin he doth not cause but onely permit 3 For what cause god created the world THe endes of the creation of al thinges are some general The ends of the creation of the world 1 The glorie of God some speciall and subordinate 1. The first and chiefe end is the glorie of god For he would haue his goodnes wisedome omnipotencie iustice which his properties he sheweth in the creation of al things be knowen magnified of vs. Prou. 16.4 The Lord made al thinges for himselfe Psal 103.22 Praise the Lord al ye his works Rom. 11.36 Of him through him and for him are al things 2. The manifesting knowledge 2 The knowledge of God contemplation of his diuine wisedome goodnes shining in the very creation of things For that he might bee celebrated magnified for his works he was to create those thinges which should know him should praise magnifie him being knowen and manifested vnto them in his woorkes And to this purpose created he natures both endewed with reason without reason that there might bee both those which shoulde praise him the matter of his praise Psalm 19.1 The heauens declare the glorie of god the firmament sheweth the worke of his hands 3. The administration gouerning of the world 3 His prouidence For therefore he created the world that hee might by his prouidence euer gouerne rule preserue it so might perpetually shew forth his maruelous works which he hath done from the beginning of the world now doth wil do but chiefly that he might administer the Church congregation of elect Angels men Isai 40.26 Lift vp your eies on high behold who hath created these things This third end is subordinat serueth for the secōd end 4. 4 That he might gather a church 5 That all things might serue for man To gather a church of Angels men who shuld agnise magnifie this creator 5. That al other things might serue for the safetie both of the soul bodie of man as also for the life necessity delight of men but especially that they might profit the elect eache thing in their due place might be to them as ministers instruments whereby god blessing increasing them might be lauded praised of them Gen. 1.28 Subdue the
is called Abaddon and Apollyon that is destroieng He is also called the God of this woorld blinding the eies of vnbeleeuers 2. Cor. 4. and the Prince of the woorlde Iohn 12.14.16 both for his power and forcible woorking which hee sheweth on the wicked and for that tyrrannie which he exerciseth against the godly also by gods permission as withal for that obsequie homage and obedience which is done him by the wicked euen those who professe the woorshippe of the true God Ephes 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. Ioh. 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two Gods coeternall the one good whom they called the light and minde the other euill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Diuel is called the god and prince of the world the father of the wicked autor of sinne and death the power of darkenesse And standing most of al on this argument that a good God should not make the cause of euill For neither hath the Diuell any more power either ouer the godly or ouer the wicked or ouer other creatures for which he is called the prince god of the world than is granted him of God as appeareth by the first and second chapter of the story of Iob and by the inuasion of the swine Mat. 8. Neither is the creation of the wicked but the corrupting and enforcing of them to euill attributed to the Diuell Neither is there any neede least God should be made autor of sinne to make another God of the Diuell seeing the Scripture teacheth of Diuels and men that both were created good and holy by God but the Diuel reuoulting from god and seducing men corrupted both himselfe and men And although of their owne proper and free will they rush and bend themselues against God The euill spirits are vnchangeablely euil and damned yet by the iust iudegement of God they are so for saken and abiected of him that they are without all chaunge or alteration vnrecalabite euill and subiect to euerlasting tormentes Wherefore Iude saith that they are reserued by GOD in euerlasting chaines vnder darekenesse And Christ Matth. 25. Goe yee cursed from mee into euerlasting fire which is prepared for the Diuell and his Angels For though doubtlesse these euil spirits were euen from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall bee at the last iudgement adiudged to more greeuous punishment as contrariwise the felicity and glory of the Godlie shall then at length after the resurrection of their bodies bee in all respectes consummated and made perfect Therefore 2. Pet. 2. and in Iude these spirites are saide to bee reserued vnto damnation and the iudgement of the great day And Mat. 8. They complain that Christ came to trouble them before their time Furthermore GOD permitted them to fall into this wickednesse The causes why God permitted them to fall not onelie thereby to shew his wrath against sinne in their euerlasting paines but also to punish by them in this life the wicked and also to chastice or trie and exercise with temptations the elect For fire is saide to bee prepared for them from euerlasting Matth. 25. And 1. Sam. 16. vers 18. The euill spirite of GOD came vpon Saul and vexed him Psalm 78.49 Hee cast vpon the Aegyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of euill Angels But Iob cap. 1. vers 2. is deliuered to bee afflicted of Satan for the trial of his constancie Luc. 22.31 Satan hath desired you to winnowe you as wheat 1. Thessal 2. Wee woulde haue come vnto you but Satan hindered vs. 2. Corint 12.7 Least I shoulde bee exalted aboue measure thorough the aboundaunce of reuelations there was giuen vnto mee a pricke in the flesh the messenger of Satan to buffet mee because I should not bee exalted out of measure 1. Thessal 3. Least the tempter hadde tempted you in anie sort and that our labour had beene in vaine And Matth. 4. Christ himselfe is tempted of Satan and therefore verily is hee called the tempter for that hee solliciteth and inicteth men to sinne and to reuoult from God both by offering outwarde occasions of sinnes as also by stirring vp the cogitations and inward motions of the wil and hart OF GODS PROVIDENCE The creation and preseruation of things are the same in the thing itselfe but diuerse in consideration THE Doctrine which entreateth of gods prouidence is ioyned with the place which entreateth of the creation Because the prouidence that is the preseruation and gouernement of thinges dooth not differ from creation in the thing it selfe for that there is but one and the same wil or power or action of God whereby things both beginne to be and continue but they differ in consideration onelie For the omnipotent will of GOD is called creation in respect of the beginning when thinges by the force and power of his will tooke their beeing it is called prouidence as by the selfe-same power thinges are preserued Wherefore prouidence is the continuaunce and accomplishment of creation or creation it selfe continued and perpetuated For as no thinges would euer haue bin except GOD hadde created them so neither woulde they retaine and keepe their beeing neither their force of woorking neither the verie operation it selfe or motion if GOD did not preserue and mooue them effectuallie And therefore the Scripture it selfe often ioyneth the preseruation and continuall administration of thinges with their creation and from hence reasoneth for Gods prouidence And GOD is called Iehoua not onelie because hee once gaue to euerie thing both small and great their beeing but also because hee maintaineth it in all ruleth and mooueth them so as that hee not onelie seeth what is doone in all things but also causeth and inclineth them to doe this which he from euerlasting would euery of them to doe And by this his prouidence hee gouerneth administreth ruleth and preserueth all thinges that they be not brought to confusion But albeit there be more in number and more euident arguments in nature of Gods prouidence than of the creation of all things out of nothing and therefore the Philosophers doe more acknowledge that than this yet by reason of the pride of mans heart which hardly suffereth all good to be ascribed vnto God by reason of the iudgement of our sense vnto which most things seeme to go by fortune especially the wils of men by reason of the knowledge of Gods prouidence darkened by the fall of man by reasâ—n of our desire of auoiding and declining by anie meanes gods fight and Iudgement by reason of the small compasse of mans minde and vnderstanding whereby when men measure God they cannot
of any qualities but of the very humane nature when as he sheweth that therefore Christ was necessarily to haue beene true man because men were to bee deliuered by him through his sacrifice The word full of grace and truth And the word dwelt among vs full of grace and truth Christ fulfilled all the promises and types and figures of the law and did truely performe the office of a redeemer and Mediator not only by his merit but also by his power and efficacie as afterwardes is added out of Iohn Baptists sermon That this truth and grace befell vnto vs through Christ and of his fulnes all who euer are saued haue receiued Which S. Paul saith euen that we are consummated and made perfect in him which would not be except the fulnes of the Godhead did dwell in him personally And wee sawe the glorie thereof as the glorie of the onelie begotten sonne of the father This glorie is the diuine power which he shewed in his miracles in his transfiguration vpon the mount in his resurrection from death his ascension into heauen his sending of the holie Ghost his power and efficacie by his ministerie Now thus far they also agree confesse the same But when we say further The glorie of the onely begotten This glorie testifieth him to be the onelie begotten sonne of God that is the sonne of God by nature begotten of the substance of the father who is also himselfe the true eternal God maker of all thinges here they shake handes with vs and dissent For they say that he is called the onelie begotten not because hee is the sonne of God by nature but because hee was borne after a singular manner namely of a Virgin conceiued by the holie Ghost But this reason is not sufficient First because if he bee not a sonne of the substaunce of the father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceiued by the holie Ghost or afterwards as in other men he shall not be the onelie begotten For so are others also the sonnes of God both Angels men though not in that degree of gifts yet in the manner of generation Wherefore it remaineth that he bee the onely begotten sonne by nature after which manner no other is the sonne of God Secondly because for that which he is here said the onelie begotten he is otherwhere said to be the proper sonne of God Iohn 5.18 Rom 8.32 And he is the proper sonne who is of the substance of his father he that is of an other substance is no proper son Thirdly he is said to be such a sonne of the Lord who is also himselfe the Lord which as it is manifest by other places of both Testaments so namely by Mat. 4. and Luke 1. where of Iohn Baptist it is saide that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high and the Lord God of the children of Israell whose hearts Iohn Baptist should turne vnto him and shoulde goe before his face And of Zacharie hee is called the most high whose Prophet and forerunner Iohn Baptist should bee whose waies hee should prepare and vnto whose people he should giue knowledge of saluation NOw let vs returne vnto those orders classes of arguments reasons whereby we proue the eternall subsistēce of christ The wisedome of God is a subsistent or persō And Christ is that wisedome Vnto the fift classe whereof are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of god Prou. 8.22 is eternall and subsisting before Iesus was borne But the sonne is that wisedome of god Therefore the sonne is eternal and subsisting before Iesus borne of the Virgin The Maior of this reason Salomon confirmeth in the place afore signified where he ascribeth those thinges to wisedome which fall not into any but which is subsisting liuing and working as that it subsisted in God before things were created that it was begotten and so foorth The Minor wee prooue 1. because Salomon saith that that wisedome was begotten of God And to be begotten when it is spoken of such a nature as is intelligent and vnderstanding is nothing else than to bee a sonne For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine yet notwithstanding the name of wisedome to bee doublie there vsed and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men that thereby authoritie might bee gotten to this wisedome with them to the vncreated wisedome that is to God himselfe the author and fountaine of the other those things which are there attributed vnto it doe manifestly conuince 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome Luke 11.49 Therefore saide the wisedome of god J will send them Prophets Apostles 1. Cor. 1.24 But vnto them which are called wee preach Christ the power of god and the wisedome of god 3. The same proper functions are attributed by Salomon to wisedome which elsewhere are attributed to the Word and are more at large declared in the booke of Wisedome cap. 7.8.9.10 To the sixt classe beelong those places of Scripture which speake of the of the of the Mediatour The Argument is this The Mediatour without whose merite and present efficacie there coulde bee no friendship or amitie ioined betweene God and sinfullmen The Mediatour hath alwaies beene must needes haue beene alwaies in the Church from the verie beginning of the woorlde This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office But the sonne of God onelie not the Father nor the holie ghost is that Mediatour by and for whom the faithful also of the old Church were reconciled vnto god Therefore the sonne of god was subsisting from the verie beginning of the world The olde Church might haue beene receiued into fauour for Christ to come but by him it could not except hee was then beeing for there can bee no efficacie or force of him that is not Whence it is necessarily prooued that Christ was before his incarnation for there cannot be friendship betweene God and men without a Mediator now existing or being But in the old Testament there was friendship betweene God men that is beleeuers Therefore either he or some other was Mediator of that Church there was no other but he only because there is but one Mediator between God and man the man Christ Jesus 1. Tim. 2.5 But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being shall also appeare by that which foloweth For it is the office and function of the Mediator not onely by deprecation or intreaty sacrifice to appease pacifie the father but also to conferre bestow al the benefits which
of the Gospel It may bee also defined briefly thus Euangelical iustice is a conformitie with the law performed by Christ imputed of God to vs by faith The legal iustice is performed either by the obedience of the law or by punishment For the lawe necessarily requireth one of these That which is performed by the obedience of the law is either generall or particular The general is an obseruing of al the laws which belong vnto vs or it is an obedience according to all the lawes vnto vs appertaining 1. Thes 4.11 Studie to be quiet and to meddle with your owne busines Generall or Vniuersal Iustice â—erfect Iustice This generall iustice is of two sorts perfect and vnperfect The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or it is a perfect both inwarde and outward conformitie with the law of God Deut. 27.26 Cursed be he that confirmeth not al the words of this law to doe them The imperfect or begun iustice Vnperfect Iustice is a conformitie begun onelie and vnperfect euen such a iustice as doth not doe all things or not after that manner which the lawe requireth This vnperfect iustice is also of two sorts Philosophicall Iustice the one Philosophicall the other Christian The Philosophicall is a knowledge in the mind of Gods law and vertues vnperfect obscure and weake and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest according to that vnperfect knowledge and a directing and gouerning of their behauiour and manners according to the lawes Christian Iustice The Christian is regeneration or a knowledge of God and his law vnperfect indeede yet more notable and perfect than the philosophicall and to be perfected after this life rising from faith and the loue of God kindled in the hearts onely of the regenerate by the vertue and operation of the holy ghost through the gospel and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements The particular iustice Particular Iustice Commutatiue Iustice is that vertue which giueth to euerie one his owne and is of two sorts Commutatiue or exchanging and distributiue The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains The Distributiue Distributiue Iustice obserueth a proportion in distributing offices goods rewardes punishments giuing rewardes and punishments agreeable and proportionable vnto the persons There is also an other diuision of iustice namely Iustice of the person and of the cause Of the person and of the cause Iustice of the person when a person is iust and agreeable to the law Of the cause when he hath a iust and good cause in any controuersie whether the person himselfe be good or bad 3 In what iustice differeth from iustification IVstice is the verie conformitie it selfe with the lawe and the fulfilling of the lawe and the thing whereby wee are iust before god which is the very satisfaction of Christ performed on the Crosse Iustification is the application of that iustice What Iustification is and by this application the thing whereby we are iust euen that iustice and satisfaction of Christ is made ours and except that bee made ours or applied and imputed vnto vs wee cannot bee iust as neither the wall is made white except whitenes be applied vnto it For euen in like manner doth iustice differ from iustification or iustifieng as whitenes from whitening so application and imputation are not all one for imputation is not extended so farre as application For God alone doth impute but wee also doe applie vnto vs. Now Iustification is diuided in like sort as is Iustice Legall Iustification For there is one Justification legall which is a working of that conformitie with God or with the law of God in vs when as wee are regenerated There is another Iustification Euangelicall which is an application of the Euangelicall Iustice vnto vs Euangelicall Iustification but not a transfusion of the qualities into vs or it is an imputation of anothers iustice which is without vs an assoiling and absoluing of vs in iudgement Psal 143.2 In thy sight shall none that liueth be iustified Therefore that iustice whereby being applied and imputed vnto vs wee are iustified is not in vs but without vs. 4 What is our iustice Our righteousnesse is Christs satisfaction which consisteth in his whole humiliation OVR Iustice or righteousnesse that is the iustice or righteousnes of the Gospel whereby we are iust in the sight of God is not our conformitie with the Law but it is Christs satisfaction perfourmed vnto the Lawe for vs or the punishment which he susteined for vs and so his whole humiliation that is his taking of fleshe his vndertaking of seruitude penuâ—ie ignominie and infirmitie his suffering of that bitter passion and death all which he did vndergoe for vs but willinglie and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers 1. Corinth 2.2 J esteemed not to know anie thing among you saue Jesus Christ and him crucified Coloss 2.10 Ye are compleate in him Rom. 5.19 By the obedience of one shal manie be made righteous Isai 53.5.6 With his stripes we are healed The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs it behooued him to bee our Mediatour beeing by himselfe iust and holy Heb. 7.26 For such an High-Priest it became vs to haue holy harmelesse vndefiled separate from sinners and made higher than the heauens All these things are true perfectly wholy in Christ For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature 2. Phil. 2.8 by his obedience for he became obedient vnto the death eueÌ„ the death of the crosse And the former fulfilling of the law namely the holinesse of Christes humane nature was requisite for the other euen for his obedience This obedience satisfaction of Christ is our satisfaction our proper iustice for which we please god for which we are receiued into fauor with God the Father and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs namely the humiliation and iustice or righteousnesse of Christes humane nature that wee maie bee reputed holy before god but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake because he satisfied for vs gods iustice in susteining eternall punishment and paines which we should haue susteined euerlastingly Hence is it that the effusion of Christes blood as being the complement and consummation of Christes satisfaction is onely said to bee our iustice and righteousnesse 1. Ioh. 1.7 The blood of Iesus Christ cleanseth vs from al sin that is not only from that which is past but also from that which is to come Obiection The
or Decalogue is to bee vnderstoode according to the interpretation of the Scripture that is according to the exposition and declaration of the Prophets Christ his Apostles and not according to the sense and iudgement of man only or Philosophy We must ioine together the explication scattered euery where thoroughout the Scriptures and not stick onely vpon those short commandementes Neither doth Morall Philosophie suffice for interpretation thereof because it conteineth but a little part of the Lawe and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church 2 The Decalog requireth in al the commaundementes obedience both external internal perfect not in parts onlie but also in degrees that is that we obey God not onely in al the duties prescribed but in the degrees also of those duties Cursed be he that abideth not in al. 3 The first commandement must be included and vnderstoode in al the rest that is the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes otherwise it is not the worship of God but hypocrisie whatsoeuer we doe For we must doe al thinges which are deliuered and prescribed in the other commaundementes euen for the loue we beare to God and for the desire we haue to woorship him For except wee so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table bee included in them This rule is deliuered by the Apostle 1. Corinth 10.31 Whether therefore yee eate or drink or whatsoeuer yee doe doe al to the glorie of God By these two former rules many things are made more cleare and manifest namely That no man in this life perfourmeth entire and perfect obedience vnto the Lawe that the vertues of the vnregenerate are sins in the sight of God because they are neither ioined with inward obedience nor come from the obedience of the first commaundement neither are referred vnto it seeing they do not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most seuerely condemneth Isai 29.13 Because this people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart far from me J wil again doe a marueilous work in this people Roman 14. Whatsoeuer is not of faith is sinne Moreouer by the these rules it is manifest that true obedience cannot be begunne but by faith through the knowledge of the Mediatour and the gift of the holie Ghost Acts. 15. Purifieng their harts by faith Galat 2. In that that I nowe liue in the flesh I liue by faith in the Sonne of God For God is not truely knowen or loued without faith in Christ Joh. 5. He that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begunne onelie cannot please God but through for the satisfaction of Christ imputed vnto vs. Eph. 1. He hath freelie made vs accepted in his beloued Lastly by them it is manifest that in true conuersion obedience is begunne according to al the commaundementes For who truly loueth god he submitteth himselfe without exception to al his commandements 1. Joh. 3.9 He that is born of God sinneth not 4 That wee maie iudge aright of the meaning of euerie commaundement or Law we must aboue al thinges consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end we shall iudge aright and easilie of the meanes This rule also is of force in humane Lawes But we are to vnderstand it of the next and neerest end of the Law For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one Law which except it be obserued the sentence and substance of al or many Laws wil be brought al into one The furthest end and therefore the end of the whole Law is the worshippe of god It requireth therefore the whole obedience of the Law The end of the second table is the preseruation of the society of mankinde this requireth al the duties of the second table The end of the fift commaundement is the preseruation of ciuill order it compriseth therefore the duties of superiors towards inferiors and of inferiors towards superiours because without these ciuil order cannot be preserued 5 The same vertue is often in a diuerse respect commaunded in diuerse commandementes that is the same vertue is required for the performing of obedience vnto many commandementes This wee are to know least we in vaine trouble and vex our selues in distinguishing and placing the vertues As fortitude is a vertue both of the sixt and fift commaundement because it is required in a Magistrate who is to take vpon him the defence of others 6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue and contrariwise in a negatiue hee comprehendeth the affirmatiue that is in the commanding of vertues the forbidding of the contrary vices is conteined and so contrariwise 7 We must take heede that we restraine not the commandementes too much and take them too streitlie For they are so to be taken and vnderstoode as that in the generall all the specials be conteined and in the chiefe special the next allied specials and in the effect the causes and in one of the correlatiues the other also So when chastity is commaunded temperancy is also commaunded without which this effect is not When subiection which is the one relatiue is commaunded Magistracie also which is his correlatiue is commanded 8 The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table Obiection But the second commandement is like vnto the first Ans Jt is like 1. as concerning the kind of Moral worship 2. As concerning the kinde of punishment to wit euerlasting punishment whereunto they are subiect who breake the second as well as they who break the first 1. Ioh. 3. Lastly they are like as concerning their coherence and connexion because neither can bee kept without other For God is not loued except our neighbour be loued neither is our neighbour trulie loued except God be loued 1. Joh. 4. Hence also aunswere may be made to this obiection The second table must yeelde vnto the first Therefore ceremonies which are duties of the first table must be preferred before the duties of loue and charitie towardes our neighbour For the second table yeeldeth vnto the first in moral duties not in ceremonial
If therefore the necessitie and safety of our neighbour require the omitting of a ceremony the ceremonie is rather to be omitted than the safetie of our neighbour to bee neglected Hosea 6. Matth. 9. I wil haue mercie and not sacrifice Mat. 15.4 God hath commanded saieng Honour thy Father and Mother and hee that curseth Father or Mother let him die the death But yee saie whosoeuer shall saie to Father or Mother By the gift that is offered by mee thou maiest haue profite Though he honour not his Father or his Mother shal be free Thus haue yee made the commaundement of God of no autority by your tradition Offeringes and sacrifices were commanded by God but if they be don with the neglect of the necessities of our parents kinred Christ saith that they are not an obseruing but a breach of Gods commaundement So is that which Dauid did commended by Christ who did rather eate the shew-bread against the ceremonial Law than endanger the safetie of himselfe and his by famine against the Moral law Wherefore this rule is also necessarie for the right vnderstanding of the Law CERTAINE CONCLVSIONS OF THE DECALOGVE 1 THE first table commandeth the duties towards God The second commaundeth the dueties towardes man But yet so notwithstanding as that the first is immediatelie this mediatelie referred vnto God 2. The first commaundement when as it commaundeth vs to holde and repute the onelie true God and GOD that is manifested in the Church for our GOD comprehendeth chieflie the inward worship of god which consisteth in the mind wil and heart 3 The chiefe partes or points of this woorshippe are the true knowledge of god faith hope loue of god feare of god humility lowlinesse in the sight of god and patience 4 God may be knowen of reasonable creatures so far forth as he will manifest himselfe vnto euerie one 5 The knowledge of god is either simplie and absolutelie perfect whereby god onelie knoweth himselfe thas is the Eternal father sonne and holie ghost know themselues in seueral and each other mutuallie and vnderstand wholie and most perfectlie their owne infinite essence and the manner of each persons existing and beeing For vnto the perfect knowledge of an infinite thing none but an infinite vnderstanding can attoine Or there is a knowledge of god belonging vnto reasonable creatures whereby Angels and men know indeed the whole and entire nature and Maiestie of god as being most simple but they knowe it not wholie that is they so farre onelie vnderstand it as he reueileth it vnto them 6 That knowledge of god which is in creatures if it be cōpared with that whereby god vnderstandeth and knoweth himselfe is to bee accounted vnperfect But if the degrees thereof in it selfe bee considered it is also either perfect or vnperfect yet not simplie but in comparison that is in respect of the inferiour and superiour degree The perfect knowledge of god in creatures is that whereby Angels and men in the celestial life know god by a most cleare and bright beholding of the minde so much as sufficeth for the conformitie of the reasonable creature with god The vnperfect is that whereby men in this life know god not so much as they could at first by the benefite of their creation and therefore were notwithstanding bound vnto it still by gods commandement 7 The vnperfect knowledge of god which men haue in this life is of two sorts One Christian or Theological the other Philosophicall That is receiued from the doctrine of the Prophets and Apostles This from the principles and generall rules naturallie knowen vnto men and from the beholding of the woorkes of god in the nature of things 8 The Christian knowledge of god is also of two sorts the one spiritual or true liuelie effectual sauing the other Literal The spiritual is that knowledge of god and his will which is kindled by the holie ghost in our mindes according to the woorde and by the word woorking in the will and heart an inclination and desire more and more to knowe and doe those things which god commaundeth so to be done The Literal is that knowledge of god which either hath beene in men from the creation or is wrought in their mindes of the holie ghost by the word which hath not accompanieng it an endeuour and desire of framing and conforming themselues vnto the commaundements 9 Both the spirituall and literall knowledge are also immediate or mediate Immediate which is wrought by the instinct of the holy Ghost without ordinarie meanes Mediate which is wrought of the holy ghost by the voice of heauenly doctrine heard read meditated 10 The ordinary meanes to knowe God which is prescribed vnto vs by God himselfe is by the study meditation of heauenly doctrine Wherefore we must striue this way vnto the knowledge of God neither require or looke for from god any extraordinary and immediate illumination except he of himselfe offer it and confirme it also vnto vs by certaine and euident testimonies 11 Now albeit so much as god would haue knowen of himselfe vnto vs in this life he hath sufficiently declared in his woorde yet notwithstanding those natural testimonies of god are not superfluous because they conuince and reprooue the impiety of the reprobate and confirme the godlinesse of the Elect chosen and therefore are by God himselfe often commended in Scripture and are of vs to be considered 12 But yet concerning them this we must holde and know that they are true indeede and agreeing with gods woorde but not sufficing for the true knowledge of god 13 Moreouer although naturall testimonies teach nothing that is false of god yet men except the light of gods woorde come thereto gather and conceiue out of them naught else but false and erronious opinions concerning god both because these testimonies shew not so much as is deliuered in the word and also because euen those thinges which may bee perceiued and vnderstood by naturall iudgement men notwithstanding by reason of that blindnesse and corruption which is engendred in them take and interpret amisse and diuerslie depraue and corrupt 14 Wherefore in the first commaundement of the Decalogue the ignorance of those thinges is forbidden and condemned which god hath proposed vnto the Church to be knowen of vs concerning him in his woorde and in his woorkes both of our creation and redemption Likewise all errours are condemned of such as imagin either that there is no god as the Epicures or mo gods as the Ethniches Manichees and those that praie vnto Angels dead men and other creatures and the vanitie of superstitious men which put their trust in other creatures or thinges diuerse from him who hath manifested himselfe in the church as Iewes Mahumetistes Sabellius Samosatenus Arrius Pneumato machists and such like who acknowledge not god to be the eternall Father with the Sonne and holie ghost coeternall Now are wee to speake of the sentence and meaning of the
Decalogue in speciall that is of the meaning of euery particular commaundement THE FIRST COMMANDEMENT I AM Iehoua the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage Thou shalt haue no other gods before me This commandement hath two parts a preface and a commandement The preface goeth before being comprehended in these words I am Iehouah the Lord thy god which haue brought thee out of the land of Aegypt out of the house of bondage This preface belongeth vnto the whole Decalogue because it describeth and discerneth God the Lawe-giuer from all creatures Law-giuers and false gods and farder it conteineth three seuerall reasons why the obedience both of this first commaundement and of the rest which followe is to be perfourmed vnto God First he saith that he is Iehouah whereby he distinguisheth himselfe the true god from all creatures that he may shew himselfe to haue the chiefe right of ruling I am Iehouah That is I whom thou hearest speaking giuing this Law vnto thee am the true God who is and existeth from himselfe and by himselfe giueth vnto other things their being Creator of al things eternall omnipotent author and preseruer of all that are good Therefore obay me Secondly he saith that he is the god of his people that through the promise of his bountifulnesse he might allure vs to obay him God verilie is the God of all creatures as touching both the creating and preseruing and the gouerning of them al but he is the God of his Church by the participation and manifestation of himselfe God then is our God when we acknowledge him to be such as he hath manifested himselfe in his word namely who emploieth his omnipotency iustice wisdome and mercy vnto our saluation or who tendereth vs with an especiall peculiar fauour in his Son For God is saide to be their god whom he loueth fauoureth aboue al others Psal 33.12 Whereupon also the Prophet Dauid affirmeth that nation to bee blessed whose God is the Lord euen the people that hee hath chosen for his inheritance Thirdly he saith Which haue brought thee out of the land of Aegypt as if he should say I am hee who haue manifested my selfe vnto thee and bestowed all these blessings vpon thee This he addeth that by the mentioning of his late and notable benefit he might declare vnto them and admonish them that they were bound therfore to shew thankfulnesse and obedience vnto him This also belongeth vnto vs because it dooth figuratiuelie comprehend implie all the deliueraunces of the church by the mentioning of so famous and noble a benefit And further also this was a type of our woonderful deliuerance atchieued by Christ Nowe when hee saith that hee Iehoua is this god and deliuerer of the Church he opposeth himselfe both to all creatures to Idols challenging all diuine honour obedience vnto himselfe alone according to the exposition hereof deliuered Deut. 6. Jsa 43. and in other places Wherefore it followeth not only that this Iehoua is to be worshipped but that he alone is to be worshipped to be accounted for our God Next enseweth the commaundement Thou shalt haue none other Gods before me The end of this commaundement is the inward or internal woorship of God that is that due honour may bee giuen vnto God in the minde will and heart of man Moreouer this commaundement is in such wise a negatiue and denieth others as that it conteineth also an affirmation Thou shalt haue none other gods Therefore thou shalt haue me that Jehoua which haue manifested my selfe in my Church thy god alone Now to haue god is 1. To know and acknowledge God namelie that there is a god that he is one god that hee is such a god as hee hath manifested himselfe first in himselfe and then towardes vs. 2. To trust in god onelie 3. With great humilitie and patience to subiect and submit our selues vnto god 4. To expect and looke for all good thinges from god onelie 5. To loue god 6. To reuerence and worship god Thou shalt then haue none other gods that is besides me the onely true god And thou shalt not haue them before mee that is in my sight therefore neither shalt thou haue straunge gods in the closet of thy heart which is not close or hidden in my sight but lieth wholy open is altogether manifest vnto me the searcher of the hearts reines The most ready and easie way of explicating each commaundement is to distribute the obedience of euery commandemēt into his vertues as parts adioining afterwards those vices which are opposite vnto the same vertues Here then in the first commandement are signified seuen vertues The knowledge of god Faith Humilitie Patience Hope the loue of god the feare of god These vertues as beeing the partes of the obedience of the first commaundement wee will brieflie and in few wordes vnfolde and declare 1 The knowledge of god is so to iudge of God as hee hath manifested himselfe in his worde and workes and to bee mooued and stirred vp by that knowledge to a confidence loue feare and woorship of the true God Rom. 10.14 How shall they beleeue in him of whom they haue not heard Ioh. 17.3 This is life eternal that they know thee to be the onelie verie god and whom thou hast sent Jesus Christ 2 Faith is a sure and certaine persuasion whereby wee assent vnto euerie woorde of God deliuered vnto vs and whereby we are resolued that the promise of the free mercy of God for Christes sake dooth belong vnto vs and further also it is a confidence receiuing this benefite of God and resting therein being kindled of the hole ghost by the word in our mindes will and hearts and working in them a reioicing in God inuocation and praying vnto God and obedience according to all his commaundements 2. Chron. 20.20 Put your trust in the Lord your god and ye shall be assured 3 Humilitie is to acknowledge all those good thinges which are in vs are doone by vs not to come from any worthines or abilitie of our owne but from the free goodnes of god so by the acknowledging of gods diuine Maiestie our infirmitie vnworthines to subiect submit our selues vnto god to giue the glorie of all good thinges which are in vs to him alone truely to feare god to acknowledge bewaile our owne defects vices not to couet any higher place or condition neither trusting in our owne gifts but in the helpe and assistance of God to hold our selues contented with our owne vocation and calling not to despise others in comparison of our selues neither to let or hinder them in the discharging of their duety but to acknowledge that others also are and may bee made profitable instruments of god and therefore to giue place and honour vnto them not to attribute vnto our selues thinges aboue our force and power not to
towardes them therefore they loue him and for this loue of him whom they haue offended they are the more grieuouslie sorry So is it saide of Peter Matth. 26 75. So he went out and wept bitterly This Sonne-like fear differeth from a seruile or slauish fear because this son-like feare ariseth from a confidence and loue of god and therfore principallie it shunneth the displeasing and offending of God and is certaine of euerlasting life Seruile feare ariseth from a knowledge and an accusing of sinne and from a feeling of gods iudgement and anger against sinne and is a shunning and hatred of God and punishment not of sinne and is so much the greater how much the more certaine expectation there is of euerlasting damnation and howe much the greater despaire there is of the grace and mercy of God This feare of God is in diuels and in the wicked and is that beginning of euerlasting death which the wicked feele in this life Gen. 3.10 J heard thy voice in the garden and was afraide Iames 2. The Diuels beleeue and tremble Isai 57. There is no peace vnto the wicked Wherefore seeing it is an hatred and shunning not of sinne but of God and is repugnant to the faith and loue of God it is not commanded but forbiddden in this commaundement 1 John 4.18 There is no feare in loue but perfect loue casteth out feare for fear hath painfulnesse and he that feareth is not perfect in loue Now because in the Saintes in this life neither faith nor loue are perfect but are often shaken with many tentations and doubts therefore albeit this Sonne-like feare is begunne in them yet is it neuer in that puritie but that some seruile feare is mingled with it Examples hereof are rise and frequent in the Psalmes and in the booke of Iob. Psalm 32.3 When J held my tongue my bones consumed when J roared al the daie Psalm 38.4 Mine iniquities are gone ouer mine head and as a weightie burden they are too heauie for mee Mine heart panteth my strength faileth me Iob. 13.24 Wherefore hidest thou thy face and takest me for thine enimy We are further hereto obserue that oftentimes in scripture the loue of god and the fear of god is taken for the whole worship of god or for the generall obedience according to all Gods commaundementes As Prou. 1.7 The feare of the Lord is the beginning of wisedome 1. Timot. 1.5 The ende of the commaundement is loue out of a pure heart and of a good conscience and of faith vnfeigned 1. Iohn 5.2 In this wee know that wee loue the childen of god when we loue god and keep his commandments The reason heereof is because the knowledge of God the feare and loue of God and faith are causes of our whole obedience and they who truly loue and feare God wil not offend him in any thing but endeuor to do al thinges pleasing vnto him and acceptable The vices which are opposite or contrary to the vertues of this first commaundement NOT to haue the true god is either to haue no god or to haue moe gods or another than the knowen god or not to acknowledge god to bee such vnto vs as he is manifested Likewise not to trust in god not to subiect and submit our selues vnto God in true humilitie and patience not to hope for all good thinges from him alone not to loue and feare him The parts of this impietie are those vices which are contrarie vnto those vertues which were before recited Vnto the knowledge of God is repugnaunt 1. The ignorance or not knowing of the true God and his will which is not to know those things of God or to doubt of them which we ought to know by the benefit of our creation by his manifestations This ignorance is either naturall or engendred in men which is of those things which we are ignorāt of or cannot vnderstand thorough the corruption of our nature or else it is a purposed or endeuoured ignoraunce which is of those thinges that our conscience telleth vs must bee inquired after neither yet doe wee inquire after them with an earnest desire namely with a desire of learning them of obeying God Of this ignorance it is said Psal 14.2 There is none that doth vnderstand and seeke God 2 Errors conceiued or false imaginations opinions of him as when some imagine there is no God some faigne that there are moe Gods or if they professe it not in words yet indeed they make Gods while they ascribe those things to creatures which are proper to God only as they who make their praiers vnto Angels and to men departed For praier and inuocation attributeth vnto him who is inuocated infinite wisdome and power Wherefore Paul saith that they who pray vnto creatures Rom. 1.23 Turne the glorie of the vncorruptible god to the similitude of the image of a corruptible man of birds and of foure-footed beasts Apoc. 19.10 and of creeping things So neither will the Angel suffer Iohn to worship him and addeth this reason J am thy fellow seruaunt and one of thy brethren which haue the testimonie of Jesus worship God In like manner also they imagine false opinions of God who knowe God to bee but one but knowe not the true god as Mahumets Sectaries And so they also who know that one and true God but neglect him and are not moued to worship him to trust in him to loue him For the knowledge of good doctrine doth not suffice alone because then the Diuel also should haue this vertue but there must also accompany it an inward motion of the minde to embrace and follow the same 3 Magike Sorcery Witchcraft which is most repugnaunt and contrary to the knowledge of God For it is a league or couenant with the Diuel the enimy of God with certain woordes or ceremonies adioined that they doing and saieng this or that shal receiue thinges promised of the Diuell and such thinges which are to be asked and receiued of god alone as that by his aide and assistaunce they shal know or woorke things not necessarie tending either to the fulfilling of their euil lusts or to ostentation or to the commodities of this life Now in these ceremonies and wordes which they vse there is no efficacy or force but the Diuel himselfe accomplisheth those things which he hath promised to this end that they may reuoult from God to the Diuel Magus as also Magia that is Magike is a Persian word signifieng a Philosopher or a teacher But men perceiuing their owne ignoraunce sought for the Diuels help Leuit 20 6. Deut. 18.10 so the names grue infamous Now as Magicians so they also are condemned by this commaundement whosoeuer vse the help of Magicians Vnto Magike belong enchauntments which are the vsing of certaine woords or ceremonies according to a couenaunt before entered with the Diuel which being doone and spoken the Diuell should perform that which the
viewing of mens hearts the hearing of them and infinite wisedome and knowledge But God onely is the viewer of our hearts Iohn 2.25 Hee knewe what was in man 4. By whom wee sweare vnto him we giue and ascribe the executing of punishment and omnipotencie as whereby he must maintaine the truth and punish him that lieth But God alone is omnipotent and executour of punishment Matth. 10.28 Feare ye not them which kill the bodie but are not able to kill the soule but rather feare him which is able to destroie both soule and bodie in hell Wherefore we may not sweare by any but onely by God and therefore such oathes as are sworne by Saintes are idolatrous and forbidden of God Obiection But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by men or creatures Aunswere Some graunt that hee sinned in so doing namely that hee erred following the custome of the gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make aunswere otherwise also namely that it was not properly an oath but onely an asseueration made for to shewe the euidence of the thing comparing it with a thing which was certaine and euident so that the tenure and meaning of such asseuerations is that those thinges which are auouched are as certaine as that man certainly liueth whom he that sweareth nameth as being knowen and yet liuing or so certain as hee that sweareth certainely wisheth that man to liue whom he nameth So also shall the meaning of Iosephs asseueration be as Pharao liueth that is as truly as Pharaoh liueth or is in safetie or as truely as I wish him to liue and to be in safety so truely say I these thinges The same sense and meaning is to be rendered of the like 3 Of what thinges we are to sweare VVEE must sweare 1. Of such thinges as are true because he that sweareth of things that are false maketh God witnes of a lie 2. Of things that are certaine for he that sweareth of vncertaine things sweareth with an euill conscience and with a contempt of God when as hee dareth to make God a witnes of that thing which hee knoweth not whether it be a truth or a lie and he that so sweareth it is all one to him whether hee make God witnesse of a lie or of a truth and withall hee desireth that either God will beare witnes vnto a lie or if hee will not bee accounted the witnes of a lie that then hee will punish him that sweareth 3. Of lawfull thinges for hee that sweareth of vnlawful thinges maketh God both a fauourer and an approuer of that which he hath forbidden in his lawe and so he maketh God contrary vnto himselfe because he desireth god to punish him if hee doe that which god commaundeth and furthermore either hee hath a purpose to doe against gods commaundement or if hee sweare not in earnest he alleageth god for a witnes of a lie Whatsoeuer things we ought not to do god forbidding them the same neither ought any man also to sweare 4. Of possible thinges because hee that sweareth of vnpossible thinges either is mad or sweareth hypocritically and so sweareth of a lie namely hee sweareth that he will doe that which neither he will doe neither shall at all be done 5. Of thinges waightie necessarie profitable worthie of such and so great a confirmation and which require that confirmation by oath for the glorie of god and safetie of our neighbour Because hee that sweareth lightly sheweth no reuerence that he hath of god and he that doth easily sweare doth easilie also forsweare But the principal and chiefe cause of an oath ought to be the glory of god first and then the safetie and welfare as well priuate as publique of our neighbours Obiection Thinges to come are vncertaine therefore we must not sweare of thinges to come Aunswere Wee must not indeede sweare of the euent as which is not at all in our power but of our owne present will of doing either now or hereafter that which is iust and lawful and of the present and future binding of our selues to doe it whereof euerie man may and ought to be certaine And so sware Abraham Isaack Abimelech Dauid Ionathas Booz and others binding themselues to a future performance of certaine dueties 4 Whether all oathes are to be kept OATHES conceiued or made rightlie of thinges lawfull true certaine waightie and possible are to be kept For if once thou hast acknowledged and testified thy selfe to bee iustly bound to keepe thy promise and hast called god to record hereof when as afterwards thou wittingly and willingly breakest thine oath thou doest violate and breake a iust bonde and doest either accuse god the witnes and maintainer of this bond of vanity and lightnes or prouoke him to punish thee Psal 15.4.5 He that sweareth to his owne hinderance and changeth not shall neuer be moued Numb 30.3 Whosoeuer voweth a vowe vnto the Lord or sweareth an oath to bind himselfe by bond hee shall not breake his promise but shall doe according to all that proceedeth out of his mouth But oathes that are male of vnlawful thinges either by an error or by ignoraunce or through infirmitie or against the conscience it is sinne to keepe them And therefore such oaths are to be retracted and recalled least we adde thereby sinnes vnto sinnes For he that keepeth an oath made of vnlawful things heapeth sinne vpon sinne both in that he sware and so hath a wil to sinne and also in that he endeuoureth to do that which he sware and so confirmeth that will of sinning by an oath For what thinges GOD forbiddeth those thinges hee will not haue men either sworne or vnsworne to perfourme and what hee forbiddeth vs to will or promise or sweare so much the more doth hee forbidde vs to doe the same how much the more grieuous a thing it is to doe them than to will or promise them They therefore who keep that which they haue ill sworne heape sinne vnto sinne as did Herod putting Iohn Baptist to death by pretence of keeping his oath and likewise such as keepe monastical vowes whereby they haue sworne Idolatrie and impious single liuing Neither is this argument of any force An oath is necessarilie to be kept but they haue sworne these thinges therefore they must needes keepe them For the Maior is true of a lawfull oath But an oath which is made of a thing forbidden by god is not to be kept because it is not a lawful oath which also is amended and corrected by repenting thereof and by desisting from an euil purpose not by persisting therein or by perfourming it according as it is saide Eph. 4.28 Let him that stole steale no more and according to the example and doctrine of Dauid 1. Sam. 25. who sweareth that hee will destroy Nabal together with his familie Saying So and more also doe
which persecute the church are swine and dogs And therefore wee according to Christs commaundment are not to make aunswere vnto them if they demaund our religion wee aunswere that this reason is a fallacy of the accident For if the Magistrates demaund our religion or any other by their commission and in their name we are necessarily to make aunswere of our confession vnto them both in respect of their office wherunto we owe obediēce also in respect of gods glory according as it is said of Christ Mark 8.38 Whosoeuer shal be ashamed of me and of my words among this adulterous and sinfull generation of him shal the Sonne of man be ashamed also when he commeth in the glorie of his Father with the holie Angels And Mat. 10. Luk. 12. When they shal bring you vnto the Synagogs and vnto the rulers and Princes take no thought howe or what thing ye shal aunswere or what yee shall speak For the holie Ghost shal teach you in the same houre what ye ought to say Fourthlie vnto lawfull confession is opposed the abusing of christian liberty or giuing of offence in things indifferent which is by the vsing of thinges indifferent to confirme errours in the mindes of the aduersaries or in their minds that are weake or to alienate them from true religion or by our example to prouoke them to an imitation accompanied with an euill conscience Rom. 14.15 Jf thy brother be grieued for the meat now walkest thou not charitablie destroie not him with thy meat for whom Christ died 21. Cor. 8.9 Take heede least by anie meanes this power of yours be an occasion of falling to them that are weake And Acts. 24. Paul maketh a vow that he might free himselfe from the suspicion of reuolting from Moses Fiftly vnto true confession are opposed all scandals and offences giuen in manners when as namely they which professe true religion lead a lewde and wicked life For thereby they giue occasion vnto the aduersaries those that are weake to iudge and speake ill of that religion whose followers they see to liue ill and therefore this is reputed and numbered among the chiefe contumelies and abuses of Gods name Rom. 2.24 The name of God is blasphemed among the Gentiles through you Psal 50.16 Vnto the wicked said god What hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thy mouth 2. Tim. 3.5 Hauing a shew of godlinesse but haue denied the power thereof Vnto zeale for the glorie of God is opposed 1 In the defect Cowardnesse or lithernesse in maintaining Gods glorie which is either not to be stroken with a griefe when god is reproched and so neglect gods glory or not to haue and shew in words and deeds a desire to hinder according to his place calling the reproching of gods name or to faigne and pretend zeale for gods glorie They runne into this vice who forbidde not rashe oathes and blasphemies because they are not led with a zeale for the glorie of God whereby they should be mooued to reproue and forbid yet so as it bee according to their degrees and callinges that which God reprooueth and forbiddeth 2. In the excesse is opposed an erring and ignoraunt zeale or a zeale of errour which Paul Rom. 10. calleth a zeale not according to knowledge which is to bee displeased with woordes and deeds whereby Gods glory is falsly thought to be impaired Now this is done when as either wee take that to bee the glorie of God and endeuour to defend it which is not the glorie of God neither ought to be defended or when we take that to be an impairing or defacing of gods glorie and labor to repell it which is no impairing of gods glorie neither ought by anie meanes to be repelled and againe when either gods glorie is otherwise defended than it ought to be defended or the impairing of gods glorie is preuented and repelled otherwise then it ought to be repelled Vnto giuing of thanks is opposed 1. The omitting of thanksgiuing or ingratitude which doth either neuer or seldom times think of and magnifie Gods benefites or if hee thinke of them he doth it coldly 2. Hypocritical thankefulnes whereby we dissemble the greatnes of Gods benefits neither esteeme them to be so great as they indeede are 3. A deniall or extenuating and lessening of gods benefites or to make himselfe and others authors thereof 1. Corinth 4.7 What hast thou that thou hast not receiued If thou hast receiued it why gloriest thou as though thou hadst not receiued it 4. The neglect of Gods gifts when as they are imploied not to gods glory but vnto abuses and the reproch of God Vnto right and lawful swearing is opposed 1. The refusing of a lawful oath when one auoideth to take an oath which tendeth to gods glory and to the safety of his neighbour 2. Forswearing when wittinglie and willinglie a man deceiueth by an oath either in bearing witnesse or in promise made concerning his owne wil and purpose 3. An idolatrous oath which is taken by another besides the true God 4. An oath made of an vnlawful thing as was Herodes to perfourme whatsoeeuer Herodias daughter should aske 5. A rash oath made of a lightnes that is without any necessity or vpon no great cause Hither belong those places which forbid swearing Mat. 5. and 23. and Iames. 5. Vnto inuocation is opposed first a neglect or omitting of inuocation which is required as being the fountain of al vngodlinesse This is neither to craue of God nor to wish for benefites blessings necessary for vs. Ps 14. They cal not vpon the Lord. Hither belong those places which forbid vs to giue ouer or bee weary of praieng if wee haue not helpe at the same time and after the same manner which we would as Luk. 18. The parable of the widow the wicked iudge Rom. 12. Continuing in praier 1. Thes 5.17 Praie continually Secondly vnto vocation is opposed all vnlawfull inuocation that is wherin is wanting some necessary circumstance of those which are required to the lawful and true inuocation of God The chiefe kindes of this vnlawfull inuocation are idle babling and vaine repetitions and praieng vnto God for such things as are repugnaunt vnto his wil and Law Thirdly Liplabour or praiers made without anie true motion of the heart without a desire of Gods bountifulnesse only in woords or outwarde motion of the body or without a submitting of our wil vnto Gods wil without true repentance without faith beleeuing to be heard without the knowledge of gods promises without confidence and trust in the Mediatour only and without acknowledgement of our owne weaknesse infirmity Fourthly Jdolatrous inuocation which either is directed vnto false Gods or creatures or tieth Gods hearing of vs and his presence to a certain place or thing that is without the commaundement or promise of God For as in the first commandement God forbiddeth that honor which is due
vnto him alone to be translated vnto others and in the second commaundement forbiddeth any other worship of his name and God-head to be vsed besides that which himselfe ordained So in this third commandement he forbiddeth the profession of both namely both of the worshipping of any other besides the true God and of any other worship besides the true worship of God and therefore condemneth al such adoration and worship For inuocation ascribeth vnto him vnto whom it is made infinite wisedome and power as who in all places and at all times vnderstandeth and heareth euen the secret groanes of them that call and inuocate on his name and is able to help and preserue al euen besides and against the order of second causes and to giue them those good things which can be giuen onely of him who is the Almighty creatour gouernor Lord of al things Wherefore idolatrous and vaine is the inuocation of Pagans Turkes Iewes and of all who imagine and make vnto themselues another God besides him which hath manifested himselfe in his worde by Prophets and Apostles through the sending of his Sonne and his holy spirite likewise idolatrous is their â—nuocation that inuocate on Angels or on the Saintes departed because they attribute and giue vnto them the honor which is due to God alone Matth. 4. Thou shalt worship the Lord thy God and him onelie shalt thou serue Reuel 19.10 I fel before the Angels feete to worship him but he said vnto mee See thou doe it not I am thy fellow seruant and one of thy bretheren which haue the testimonie of Iesus Worship God So Actes 14. Paul and Barnabas refuse diuine honours to be done vnto them by the men of Lystra The obiections of the Papists which vse inuocation and praier vnto the Saints departed 1 VNto God onely is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration which giueth vnto God an vniuersal and general power prouidence and dominion but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is veneration and honour is due vnto Saints wherewith we venerate and worship the Saints for their holinesse and merites Aunswere This is but a friuolous shifting For wee detract not neither take away from Saintes either liuing or departed such honour and woorship as is an agnising and celebrating of that faith holines and giftes which God hath bestowed on them and an obeying of that doctrine which they haue deliuered vnto vs from God and an imitating and following of their life and godlines But this honour that they vnderstand and heare in euery place and time the groanes thoughts and wishes or desires of them that inuocate and relieue their necessities is due vnto God only and likewise that through their intercession and merites is giuen vnto vs remission of sins eternal life and other blessinges from God this honour is due vnto Christ onely and therefore cannot be translated vnto Saintes without manifest sacrilege and idolatry whether it bee called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by any other name whatsoeuer 2 Whom god honoureth the same must we also honour God honoureth the Saintes Therefore we also must honour them Aunswere We graunt this concerning that honour which god giueth vnto the Saints for therein inuocation is not comprehended as beeing an honour due vnto God alone who saith Jsai 42.8 That he wil not giue his glory to another 3 God heareth vs by his owne power and vertue the Saintes heare vs by grace or by the vertue of God Aunswere God doth not communicate these properties vnto others whereby he wil be discerned from others 2. Chro. 6.30 Thou only knowest the hearts of the children of men And Actes 1. and 15. It is ascribed vnto God as proper vnto him to be the searcher and beholder of harts 4 The Saintes haue by the grace of God wrought miracles whereby also God is discerned from creatures Therefore God hath communicated some of his prerogatiues and properties vnto the Saintes and by consequent the knowledge of the thoughts and affections of al that praie vnto them Answere This reason is doubly faulty First the consequence is not of force from a general particularly put vnto a certaine special Wherefore it followeth not that God hath communicated with his Saints a knowledge of harts vniuersally or of the hearts of all that make inuocation albeit it were true which yet we graunt not to be true that hee did communicate some of his prerogatiues or essential properties with the Saintes except it may bee prooued by certaine testimony of Scripture that amongest those some communicated prerogatiues this is also conteined But the contrary hereof hath been already proued Secondly the proofe of the Antecedent drawen from the example of miracles is of no force For there is not any power of working miracles transfused by god into the Saintes neither doe the Saints work these by their owne vertue or by any vertue communicated vnto them by God but are onely ministers of the external works that is of foretellinges or tokens which when the Saints do god doth manifest vnto them that he will by his owne vertue not transfused into them nor by the like vertue created in them but by his owne proper vertue beeing and remaining in himselfe alone work those woonderfull woorks and proper vnto an omnipotent nature and if wee speak truly and properly he it is alone that worketh them The Saints are said to work them by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech as being the ministers of the outward work which god addeth vnto the working of the miracle as a signe of his presence power and wil. Wherefore it doth not hereof follow that either the infinite wisedome and vniuersall knowledge of hearts or other essential properties prerogatiues of god are communicated with the Saintes 5 Ahijah knew the thoughtes of Jeroboams wife 1. King 14. Eliseus knew the thoughtes of the King of Syria 2. King 6. Peter knew the coosinage and fraud of Ananias and Sapphyra Actes 5. Therefore God hath communicated the knowledge of mindes and hearts vnto Saintes Aunswere A fewe extraordinary examples make not a generall rule They knewe these thinges by the gift of prophecie wherewith they were endued by reason of their office and calling which they had and bare for the edifieng of the Church neither yet did they know alwaies neither the thoughtes of al neither by any power within them to behold hearts and minds but through a diuine reuelation from god they knew onely at such a time and such things as was requisite for the profite and vtilitie of the church to be reueiled vnto them But hereof it doth not follow that the Saints departed also are endued with the gift of Prophecy because there is no need thereof in the life to come and they bear no longer that office which they bare in this life neither doth it follow that they behold the minds and hearts of men or vnderstand from god the thoughts affections and