withall or for some dangerous kind of ornament 2. Whether all worshipping at Images be forbidden and may not in any sort be defended TO this question we make answer out of the second part of the commandement which simply forbiddeth us to impart divine honor and worship to Images and pictures not onely that which is given thereby or referred to creatures but also which is referred to the true God Thou shalt not bow downe to them nor worship them Object 1. We worship not the Images say the Papists but God of whom those are signes and tokens according to those versicles of the second Nicene Councel That which the Image sheweth is God the Image it selfe is not God Look on the Image but worship in thine heart that which thou beholdest therein and according to those of Thomas Whensoever thou passest by the Image of Christ see thou doe obeisance yet worship not the Image but worship that which the Image representeth Answ 1. We deny that Images are signes of God because God cannot be truely signified by them seeing he is immense and though he could yet he ought not because he hath expressely forbidden them and because it is not in the power of any creature to ordaine or establish any signes whereby to signifie God but onely in the will and pleasure of God Answ 2. In this argument our adversaries tender and alledge unto us a false and needlesse cause For not onely the worshipping of Images is the cause and forme of Idolatry but even the very worship of God also which is given to Images or other creatures besides or contrary to his word 1 Kings 12.28 Exod. 32.5 as the story of Aarons and Jeroboams calves doth sufficiently declare For though these men said Behold O Israel thy gods which brought thee up c. To morrow shall be the holy day of the Lord yet God both detested and severely punished those worships as horrible and abominable Idolatry Wherefore howsoever Idolaters pretend the name and honour of God yet in Idols not God but the Devill is worshipped according as Paul testifieth of the Gentiles 1 Cor. 10.12 These things which the Gentiles sacrifice to Idols they sacrifice c. though even they also in their worshippings pretended the name and honour of God Object 2. The honour which is given unto the signe is the honour of the thing signified Images are a signe of God Therefore the honour which is given unto Images is also given unto God Answ We againe deny the Minor or distinguish of the Major thus The honour of the signe is also the honour of the thing signified namely when the signe is a true signe that is ordained by him who hath authority to ordaine it and when also that honour is given to the signe which the right and lawfull author of it will have done to the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now whereas God hath forbidden both these namely that Images should be erected to him and that himselfe should be honoured at Images erected to him or to any creatures he is not honoured but contumeliously wronged and reproached when any honour done to images is fastned on him Repl. Whatsoever contumely is done to the signe that redoundeth on God although the signe be not instituted by his commandement Therefore the honour also that is given to the signe redoundeth on God although that honour be not commanded to be given to the signe Answ This reason doth not follow because then are contrary things rightly attributed to contraries when the contrariety of the attributes dependeth of that according to which the subject is opposed and not of some other thing So we grant that contumely against God followeth indeed the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe unto which that contumely was done but in respect of his corrupt and bad will who by shewing contumely against the sinne which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproach God himselfe For to the shewing of despite and contumely against God it sufficeth if there be any intent or purpose of departing from his commandement But if through a desire that we have to avoide Idolatry we detest Images and other false reputed signes of God by this contumely done to the signes we rather promote further and advance Gods glory But the honour of God doth not follow the honour of the signe except both the honour and the signe be ordained by God because it is not the intent and purpose of honouring God that sufficeth to the doing of honour unto God but the manner also which himselfe hath prescribed whereby to be honoured is required and must be observed Object 3. It is lawfull to honour the Images of noble renowned and well-deserving men Therefore much more is it lawfull to honour the Images of blessed Angels and Saints Ans 1. To the Antecedent we answer That honour of monuments is lawfull which is a gratefull and honourable memory of those whose monuments they are and also that which is applyed to the use which themselves would justly have it and not to the worship of them or to the worship of God by their monuments yea and the defacing and utter razing of those monuments if necessity require such a change so it be done without any will or desire of despighting or dishonouring them whose monuments they are is also lawfull But by no meanes may we attribute divine honour unto them such as that is which these Papists yeeld unto their Idols whether they cloak it with the name of adoration and worship or veneration and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The images or monuments of notable men must be such as have not been drawne into Idolatry for if so we are not to honour them but to suppresse them altogether after the example of the brasen Serpent which Ezekias brake in peeces 2 Kings 18.4 Num. 11.8 9. when it was abused to Iolatry though in former times it were kept as a monument of Gods goodnesse shewed in the wildernesse in healing by the aspect or beholding of it them that were bitten with the fiery Serpents Quest 98. But may not Images be tolerated in Churches which may serve for the use of the common people Answ No. For it is not seemly that we should be wiser then God who will have his Church to be taught with the lively preaching of his word a Rom. 1.17 2 Pet. 1.19 2 Tim. 3.16 17. and not with dumb images b Jer. 10.8 c. Hab. 2.18 19. The Explication THis is their demand who grant that indeed the picture and images of God and Saints are not to be adored but maintaine that they are to be retained in Christian Churches as the books of lay-men and for other causes also so
not discerning the Lords body Hebr. 10.29 Of how much sorer punishment suppose ye be shall be thought worthy who hath troden under foot the Son of God and hath counted the bloud of the covenant wherewith he was sanctified an unholy thing and hath done despite unto the spirit of grace VII Therefore we dis-approve those other doctrines which teach 1. That Christs bodie is in the bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or under the accidents of bread corporally present by consubstantiation or by transubstantiation 2. That Christs bodie is properly carried in the Ministers hands 3. That it is eaten by the bodily mouth 4. That the Pronoune This doth shew an uncertaine individuum or singularitie or an indeterminate substance 5. That This demonstrates both the bread and also Christs bodie lurking invisibly in the bread 6. That wicked men do properly eat Christs bodie ARTICLE XI Of the Civill Magistrate Translated out of Dutch into Latine I. IN man there is a two-fold government the one belonging to the soule or the inward man making him truly to know God rightly to worship him and at length to attaine righteousnesse and life eternall the other governes the bodie and outward man that he might passe this politicall life amongst men with all modestie and honestie II. And although the holy Scripture chiefly handles the government of the soule and is ordained principally by God to give directions to the soule yet it delivers also many excellent and wholsome precepts concerning the outward government of the bodie And for the better administration of this that mankind might be preserved God hath commanded in his word that among men some should command and have the charge of civill government others should obey and be subject to that government Those by a relation are called Magistrates and Subjects III. The power of the civill Magistrate is no lesse nay more necessary then our daily food then the sun aire or water seeing this terrene life cannot subsist without these for by these naturall things man breathes eats drinks lives and moves as other creatures which enjoy these things in common with man Now that men may not live like beasts but like men that is that they may live with all modestie and honestie before God and men that they may beware of all idolatrie blasphemy or any other abuse of Gods Name also that they may avoid all sort of filthinesse and damages by which either wee our selves or the life fame and possessions of our neighbour may be hurt and that the true knowledge of God sincere worship and feare and that all civill honestie may prevaile and that the publick peace and tranquillitie among men may not be troubled that every one may safely enjoy his owne that honest and necessary contracts may flourish and lastly that all things in the Common-wealth may be done in a lawfull way the civill Magistrate should be very carefull of seeing he is ordained for this end by God therefore they may truly be called beasts rather then men who would remove and overthrow this ordinance of God among men IV. The doctrine of the civill Magistrate consisteth of these three heads First concerning the authoritie of the Magistrate whether it is ordained by God or pleasing to him also of his office right and power as well in ecclesiasticall as politick affaires Secondly of the lawes to which Christian Magistrates are tied Thirdly of the dutie of subjects what they owe to their Magistrates and how far they are to obey them Of each of these what is to be concluded out of Gods word the ensuing Aphorismes will teach V. The Apostle expresly teacheth that the Magistrate is ordained by God in these words There is no power but of God The powers that be are ordained of God Rom. 13.1 4. For he is the minister of God to thee for good By this divine authoritie the Magistrate being guarded let him think how wisely and diligently he must carry himselfe in his office For if hee be so from God that hee is the minister of God surely hee should endeavour with all care that all things be done according to Gods ordinance as well in ecclesiasticall as in politick affaires neither must hee doe any thing wittingly and willingly against it From this ground of divine ordination Moses the man of God and holy King Jehosaphat did so speak unto their Judges and Governours Take heed what ye doe for ye judge not for man but for the Lord Deut. 1.17 2 Chron. 19.6 7. who is with you in the judgement Wherefore now let the feare of the Lord be upon you take heed and doe it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Againe if the Magistrate be ordained by God to be his minister hee ought to assure himselfe that he must serve God that he must doe all to his honour and for mans benefit so he doe that according to the prescription of Gods word VI. Therefore that cannot be unpleasing to God which he himself ordained Yea he calls Magistrates by his owne Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods because they exercise judgement in stead of God Exod. 22.8 If the thiefe cannot be found then shall the master of the house be brought unto the gods God standeth in the midst of gods Psal 82.1 which Psalme Christ alledgeth John 10.35 If he called them gods to whom the word of God came I have said Ye are gods Besides the Scripture witnesseth that many holy men did exercise the office of the Magistrate as Josuah David Ezechia among the Kings Joseph and Daniel among Princes Moses Josuah Gedeon amongst the Dukes or Judges VII Away then with these fooleries of Anabaptists and other fanaticall spirits saying That in the Old Testament the office of the Magistrate was necessary to Gods people by reason of the imperfection of the Jewish nation but that it s written in the New Testament The kings of the Gentiles exercise lordship over them Luk. 22.25 and they that exercise authority upon them are called benefactors But it shall not be so with you Galat. 5.16 Againe In Christ nothing availeth except the new creature Also I say unto you Matth. 5.39 Doe not resist the evill VIII For first if the imperfection of the Jewish people did necessarily require a Magistrate surely much more necessary will the having of a Magistrate be to us Christians seeing it is written also of us In many things we offend all But they who offend in many things must needs be imperfect yet wee deny not James 3.2 but that Christians by Gods favour have a great prerogative above the Jewes in respect of the cleare knowledge we have of God and of that grace which is exhibited to us by Christ but in respect of our politick life we have no lesse need of this divine ordination of Magistrates then the Jewes had Besides it is written in the New Testament not in the
of his fatherly chastisement God hath lately in his justice tempered with surpassing mercy visited them can awake or rouze them out of that dead and deadly slumber whereby they have as much as in them lieth betrayed to the powers and forces of Sathan Gods sacred inheritance and laid open the precious flock of Christ to the mouthes and teeth of Wolves But would God the burthen of this sin rested onely on the necks of these wretchlesse persons whose extreme barbarity yet in letting through their profane absence their harmlesse sheep to drop away by famine of the Word hath raised a louder cry and clamour against them in the eares of God than any we are able to make by our most just complaint in the eares of men Another swarm of Caterpillers there are the very trash and rif-raffe of our Nation who deeming it a more easie life to say Service in the Church than doe service in the house and to stand at the Altar of God than to follow the plough of their Master have like men of idle and dissolute quality only moved thereto in a lazie speculation laid their wicked and sacrilegious hands on the Lords Arke unreverently entered with shooes and all into his Temple taken his undefiled testimonies in their defiled mouthes disgraced defaced and defamed the glory and majesty of Divine rites and mysteries through their beggarly entring into and base demeaning themselves in so high an office Gape not these men trowe you for new miracles to raine out of heaven as if Christ must needs for their sakes lay the foundation of his Church againe and call againe from the Net and the receipt of Custome and other Trades of this world such as he would despatch abroad for his holy Message that so these Artisans might be invested with Apostle-ships Doctor-ships and the roomes of Prophets as ready men after a nights sleep or an houres transe to turne the Book of God and mannage the Keyes of heaven But my friend be not deceived awake out of sleep and dream no more Thou art no Prophet Zach. 13 5. thou art an husband-man and taught to be an heard-man from thy youth up Get away therefore with speed from the Lords house if thou be a cleaver to thy wedge and axe if an hinde to thy Masters plough but meddle not with Gods affaires lest he break out upon thee and destroy thee But in vaine spend I words to brasse and iron who though the Lord have held in his hand for a long time the viall of his wrath and is now weary with holding it any longer and about to powre it out upon them for this their horrible transgression yet stagger they not a whit at it but run out like hungry companions with an eye only to the flesh-pots and so sell both themselves and their people for a morsell of Bread and a messe of pottage to the Divell Shall not I visit for these things saith the Lord Or shall not my soul be avenged on such a Nation as this Jerem 9.9 Yes doubtlesse He who is able to muster the clouds and winds and to fight with heavenly powers against us shall and will if we leave not off to make havocke of his children be avenged on us hee shall raise up the standard and make the trumpet blow neither shall suffer the sight of the one to passe our eyes nor the sound of the other to forsake our eares untill destruction come upon destruction death upon death plague upon famine and sword upon both to the utter overthrow both of our selves and country perpetually Nay rather O God if there be any place for mercy and why should we doubt of mercy with thee the God of mercy lookt not upon this drosse and filth wherewith thine holy house hath been polluted but sweep them out but look O Lord with thy tender eyes of compassion upon thy silly people for what have they done and stir them up daily for Pastors and Prophets wise and skilfull men whose lips may keep knowledge and whose hands may break unto them the bread of life Now that this may have a more mature and happy successe I am humbly to beseech and solicite if so this my simple work come unto their hands the reverend Fathers of this Land to whom I acknowledge all duty and submission in the Lord and whom with all reverence I solicite in this the Lords cause that if their authority be not able to stretch so far as to the throwing out of these dumb deafe and blind watch-men out of Gods Tabernacle into which they have shuffled against many of their Honours wils by those accursed Simoniacall Patrons who have sodered and simoned the wals of their houses with the very bloud of soules yet it may please their wisedomes to constraine and compell these wheresoever they shall finde them in any of their Diocesses to the reading and diligent studying of those Bookes which their owne Country-men moved with more pity towards them and their flockes have painfully delivered unto them in a tongue familiar and common to them all And if it shall seem so good and expedient to their Honours to adjoyne these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore I make no doubt but that out of this short yet full Summe of Christian Religion God adding his blessing thereunto they may in short time receive such furniture and instruction as they shall save both themseves and others who both else are in case to perish everlastingly But if their feet will walk on in the way of blindnesse and themselves refuse to come out of the darknesse of ignorance into the bright light of Gods knowledge yet will I not faint in hope for Israel but will yet look when once againe God himselfe shall smite on rocks and water shall flow out of them that his people in this time of drought may drink Even so O God for thy promise sake and for thy troth of old plighted in thy beloved Son vnto thy Chosen open the rock of stone againe let againe the waters the living waters of thy Word flow out and let the saving rivers of thy Gospel run and stop not through all drie places of our Land that men and Angels may see the felicitie of thy Chosen and rejoyce in the gladnesse of thy people and give thanks and praise and glory and honour with thine inheritance vnto thy blessed Name for ever URSINE'S HORTATORY ORATION TO THE STUDY of Divinity together with the manifold use of Catechisme WHereas by the advice of them that have the charge of your studies I was appointed to publish an abridgment of those heads of Christian religion as were of you to be learned I seriously acknowledge and confesse such a businesse was required of mee as to which nothing can be lesse answerable than are my defects For this is a doctrine which I say
nature and a finite nature or the third reason which is only opened in the word of God whereby the divine essence is incomprehensible to wit by communication whereas the whole is in such sort common to the three persons of the Divinity as not only it is in them as it is in the creatures but also is their very substance and yet neverthelesse remaineth in number one and the same Now that it is proper to the Deity alone Infinity or immensity proper to God not imparted to any creature for 4. causes nor imparted or communicated to any creature to be infinite or immense or to be every where at the same time or to be the same in divers places is apparant by these reasons 1. Because it is impossible that any creature should be or be made equall to the Creatour as hath been often said Lord who is like unto thee 2. Because God himself by this mark distinguisheth and discerneth himselfe from the creatures for in saying Jerem. 23.14 that he is he who filleth heaven and earth he signifieth that there is no other such besides him 3. Because Christ sheweth his divinity by this argument in that when he was in body on earth John 3.13 yet he affirmeth himself to be in heaven 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost The holy Ghost himselfe if hee were one of the creatures should have at least wise a substance limited as all things which were made for although invisible creatures are not limited and circumscribed by place yet are they limited by the property of their substance But the holy Ghost being in many hath not a limited and finite substance How God is most perfect in himself Most perfect in himselfe God is moreover most perfect in himself 1. Because hee only hath all things which may be desired unto perfect felicity and glory so that no way any thing may be added unto him to make him more glorious or happy and all the creatures have but only some parts and degrees of blessings distributed unto them convenient for their nature and place which the Creator assigneth and giveth to every one 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things and therefore needeth no mans labour or aid or presence but was alike blessed from everlasting before any creature was as he is now after the creation of the world But contrariwise all the creatures stand so in need of the goodnesse and presence of God that without it they cannot only not any way be well and in good state but not so much as be at all the space of one moment 3. Because he is not for himself only but for the creating also preserving guiding and furnishing of all and every creature so sufficient that he alone doth give to all of them all good things necessary and meet for them as well eternall and heavenly as terrene and temporall neither yet for all that doth the least jot depart either from his power or from his happinesse Now all the creatures not only cannot at all profit one another more then God worketh by them as the instruments of his goodnesse but neither they themselves which are as it were conduits can have the least good in themselves but what they have drawn from God alone as the only fountain and wel-spring of goodnesse and felicity Now he alone is sufficient for all and bestoweth all things because there must needs be some one first cause in nature of all good things and he hath all things in his power because except he had them he could not give them to others and except he had them of himself he could not be the first head and fountain of all good things Prov. 16.4 Object 1. He is said to have made all things for himselfe Ans Not for the aiding or increasing of himself How God is said to have made all things for himselfe as if hee needed any thing but rather for to communicate and shew himself unto his creatures he made them because this is the nature of that which is good not only to preserve it self but also to communicate it self to others Object 2. He useth the creatures in accomplishing his works Answ This he doth not as constrained thereto by any necessity of impotency but of his most free will and goodnesse to shew that he is able both wayes both without them and with them to do whatsoever he will that he is Lord of all things both by right and by his power and can use all things at his pleasure and that he also doth vouchsafe his creatures this great and free honour as to make them the instruments of his bountifulnesse and fellowes and disposers as S. Paul speaketh of his divine works â— Cor. 4. â— Object 3. We are willed to performe exhibit and offer obedience worship honour sacrifices to God and to give him that which is his Answ Thereby is taught not what good cometh more to God but what good ought to be in us for as disobedience and despight against God maketh not God but the creature more miserable so obedience towards God which is a conformity and agreement with Gods law and mind is the good and blessednesse not of God but of the reasonable creature and this is said to be given or taken from God not that God needeth it or is profited thereby but because men ought by order of justice to perform and yeeld it unto God Psal 50.8 Luke 17.10 as I will take no bullock out of thy house nor hee-goats out of thy folds And when ye have done all those things which are commanded you say We are unprofitable servants And if any man reply That glory neverthelesse tendeth to his happinesse and perfection unto whom it is given we must know That the glory of God signifieth Two things signified by Gods glory 1. The foundation of glory to wit the attributes or vertues which are in God himselfe and his divine works and the beholding and approbation of them in God and in this sense can no man give him glory neither can it be diminished or augmented but it was and remaineth the same in him for ever John 17.5 according as it is said Glorifie mee O Father with the glory which I had with thee before the world was 2. The agnizing and magnifying of the goodnesse and works of God The glâ—ty which 〈…〉 God is 〈◊〉 lable â—â—r 〈◊〉 happinesse 〈◊〉 neither dâ—th â—or can make God more happy which is not in God but in creatures indued with reason and therefore may be made lesse or greater and being amplified or diminished it increaseth or diminisheth the goodnesse happinesse and perfection not of God but
fornication That every one of you should know how to possesse his vessell in holinesse and honour c. Levit. 18.24 Ye shall not defile your selves in any of these things for in all these the nations are defiled Mercifull 1. In that hee will that all be saved 2. For that hee deferreth punishment and inviteth all to repentance 3. In that he applyeth himself to our infirmity 4. In that hee delivereth the elect 5. In that hee gave his Son to die for them 6. In that he promiseth and performeth all these things of his own free goodnesse 7. In that he doth good unto the unworthy and his very enemies Object 1. Mercy is a kind of griefe or sorrow Ans It is so in men but not in God Ob. 2. He rejoyceth in revenge Isa 1.24 27.11 Ans As far forth as it is an execution of his justice Ob. 3. He denieth mercy to the wicked Ans to the unrepentant Object 4. He saveth not all when he may Ans To wit that with his mercy he may declare his justice Ob. 5. He receiveth none to mercy without satisfaction Ans No verily but yet of his free mercy bestoweth his Sons satisfaction on us Bountifull 1. Because he createth and governeth all things 2. Because he doth good unto all 3. Yea to the wicked 4. Of his free love towards all creatures 5. But especially towards man 6. And amongst men chiefly to his Church 7. And herein also towards his chosen giving them eternall life and glory Object 1. He is angry Ans True with the corruption of the creature not with the creature it self and the nature and substance thereof Object 2. He afflicteth men Ans Namely the impenitent Most free 1. Free from all fault misery bond subjection constraint 2. In that hee doth will and execute all things most freely and justly when as much and in what manner he will Object 1. Second causes work necessarily and yet work not without God Ans They work by a necessity of consequent and only conditionall Object 2. God is necessarily good Ans Questionlesse but yet by a necessity of unchangeablenesse not of constraint Object 3. What hee hath once decreed hee necessarily willeth Answ He necessarily willeth it because he will not alter his decree not by constraint Obj. 4. His will is not done sometimes as How often would I and thou wouldst not Matth. 23.37 Ans He would that is in his will apparent to the conceit and judgment of man not in his determinate secret counsell Angry with sin Horribly detesting and punishing all sin with temporall and eternall pain 3. Whence it may appear that there is but one God Whence first sprang the multitude of gods ALbeit God in the beginning did as certainly declare unto mankind that he is but one only as what he is yet the world by the guile and deceit of the divell going about to spoile God of his honour and to bear and vaunt himself for God and to destroy mankind for the hatred hee beareth unto God and through their own blindnesse and malice revolting from Gods divine manifestations and from the doctrine of our first fathers have in horrible madnesse forged a multitude of gods yeelding divine honours partly to creatures partly to imaginary gods and forgetting the true God or desiring to joyn and couple other gods with him And whereas there is no greater bond then whereby the creature is bound to honour the Creatour and therefore no more grievous sin then to obscure the glory due unto God or to conveigh it over to any other God that he might meet with this sacriledge hath often testified and witnessed in his word That there is but one God not many that is that there is but one divine Essence eternall of infinite power wisdome and goodnesse Creatour Preserver and Ruler of all things And this is proved 1. By testimonies of Scripture-Deut 6.4 32.39 Isa 44.6 1 Cor. 8.4 Ephes 4.5 1 Tim. 2.5 first by expresse testimonies of Scripture Hear O Israel the Lord our God is Lord only Behold now for I am he and there is no god with me I am the first and I am the last and without me there is no God Wee know that an idol is nothing in the world and that there is no other God but one One Lord one faith one God and Father of all One God one Mediatour between God and man which is the man Christ Jesus The like proofes hereof may be read Deut. 4.35 Psalm 18.31 Isa 37.16 45.21 Hos 13.4 Mal. 2.10 Mat. 12.32 Rom. 3.30 Gal. 3.20 2. By arguments Secondly it is confirmed by reason and argument 1. There is but one only God whom the Church also worshippeth who is manifested unto the world by infallible and undoubted restimonies From the manner of revealing himselfe Isa 44.7 Psal 86.8 namely such miracles prophesies and other works as cannot be done but by an omnipotent nature Who is like mee that shall call that which is past and shall declare it and set it in order c. Among the gods there is none like unto thee O Lord there is not one that can do as thou dost 2 He who alone reigneth over all and alone governeth all things and therefore hath sole supreme soveraignty and majesty can be but one But the majesty of God only is supreme From the natur and kinde of his majestie Isa 42.8 1 Tim. 1.17 Revel 4.11 and so great that no greater can either be or be imagined I am the Lord this is my name and my glory will I not give to another Unto God only wise be honour c. Thou art worthy O Lord to receive glory honour and power for thou hast created all things 3. That which hath greatest perfection can be but one for he who hath the whole From his degree of perfection and all alone is absolutely perfect Now God is most perfect seeing he is the cause of all that is good in nature Therefore nothing is more absurd then to imagine any thing to be God which is not most great and most perfect Lord who is like unto thee Psal 89.7 4. There is but one thing omnipotent for were there many they should have power to hinder one the other and for this cause should become not omnipotent From his omnipotency By this argument the Monarchy of the world is in Daniel restrained unto one God when it is said Dan. 4.35 None can stay his hand or resist his will 5. If we suppose and put moe gods either each of them wil be too weak to rule all and so imperfect and not worthy the name and title of divinity More gods would be either unperfect or superfluous or one will suffice for the guiding of the whole world and so the rest shall be idle superfluous and needlesse But it is absurd to imagine God to be such a one as sufficeth not for the wielding and
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world That he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
are not able to merit or deserve any thing But there cometh good rather unto our selves by good works For the good works which we doe are a conformity with God and therefore are Gods gift by which gift and benefit we are bound unto God but not God unto us Wherefore it is no lesse absurd to say that we merit salvation at Gods hands by good works than if one should say Thou hast given mee an hundred florens therefore thou oughtest also to give mee a thousand florens Howbeit God enjoyneth us good works and promiseth free recompence to them that doe them as a father promiseth rewards unto his sons ON THE 34. SABBATH Quest 92. Which is the law of God Ans God spake all these words a Exod. 20.1 Deut. 5.6 1. I am the Lord thy God which hath brought thee out of Egypt out of the house of bondage thou shalt have no other gods in my sight 2. Thou shalt make to thee no graven Image nor the likenesse of any thing that is in heaven above or in the earth beneath or in the water under the earth Thou shalt not bow downe to them nor worship them for I the Lord thy God am a jealous God and visit the sins of the Fathers upon the Children unto the third and fourth generation of them that hate mee and shew mercy unto thousands of them that love mee and keep my commandements 3. Thou shalt not take the name of thy Lord thy God in vain for the Lord will not hold him guiltlesse that taketh his name in vain 4. Remember thou keep holy the Sabbath day six daies shalt thou labour and doe all that thou hast to doe but the seventh day is the Sabbath of the Lord thy God in it thou shalt doe no maner of works thou and thy son and thy daughter thy man-servant and thy maid-servant thy cattell and thy stranger that is within thy gate For in six daies the Lord made heaven and earth the sea and all that in them is and rested the seventh day wherefore the Lord blessed the seventh day and hallowed it 5. Honour thy father and thy mother that thy daies may be long in the land which the Lord thy God giveth thee 6. Thou shalt doe no murther 7. Thou shalt not commit adultery 8. Thou shalt not steale 9. Thou shalt not beare false witnesse against thy neighbour 10. Thou shalt not covet thy neighbours house nor his wife nor his servant nor his maid nor his oxe nor his asse nor any thing that is his The Explication Now followeth the doctrine of the Law which is the Canon and Rule of good works The chief questions concerning the Law are 1. What the law is in generall 2. What are the parts of Gods law 3. How far the law is and is not abrogated by Christ. 4. In what the morall law differeth from the Gospell 5. How the Decalogue is divided 6. What is the true meaning of the Decalogue and of every commandement thereof 7. How far forth the law may be kept of the regenerate 8. What is the use of the law THe first foure of these questions pertaine to this 92. Question of Catechisme the fifth to the 93. Question the sixth to the 94. and to the rest which follow untill the 114. Question the seventh to the 114. Question the eighth to the 115. Question of the Catechisme 1. What the law is in generall THe Latine word Lex which signifieth the law is derived from Lego which signifieth to reade and publish or from Lego which signifieth to choose With the former derivation agreeth the Hebrew word with the latter the Greek word For in the Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cometh from a word that signifieth to divide and distribute and therefore the Law is so called because it distributeth unto every one proper charges and functions In Hebrew the Law is called Thorah that is doctrine because Lawes are published unto all that every one may learn them And hereof is it that the ignorance or not knowing the Law doth not excuse nay rather they who are ignorant of those Laws which belong unto them doe even in that very respect sin because they are ignorant The Law in generall is a sentence or decree commanding things that are honest binding creatures endued with reason unto obedience with a promise of reward and commination or threatning of punishment It is a sentence commanding things that are honest otherwise it is no Law It bindeth creatures endued with reason for the Law was not made for them who are not bound to obedience With a promise of reward The Law freely promiseth blessings unto those who performe obedience because no obedience can be meritorious before God Object But the Gospell also promiseth freely good things and blessings Therefore the Law differeth not from the Gospel Ans The Law promiseth freely after one manner and the Gospel after another The Law promiseth freely with a condition of our obedience But the Gospel promiseth freely without the workes of the Law with a condition of faith not with a condition of our obedience Wherefore the Gospel doth not promise blessings freely without all condition but without such a condition as wherewith the Law promiseth blessings unto us And with a commination or threatning of punishment otherwise the Law were a vaine and empty sound and should effect nothing Plato saith A Law is a right forme of government directed to the best end by fit meanes proposing punishments to transgressors and rewards to the obedient Oftentimes by the word Law the course and order of Nature appointed by God is improperly signified So we say The Law that is the order of Nature requireth that fruit spring of a tree But more improperly doth S. Paul call originall sin the law of sin because as a law it constraineth us to sin 2. What are the parts of the Law LAwes are some divine and some humane Humane lawes are they which being established by men doe bind certain men unto certain externall actions whereof there is no divine commandement or prohibition expresly with a promise of reward and commination or threatning of punishments corporall and temporall These humane lawes are either Civill or Ecclesiasticall Civill lawes are such as are made by Magistrates or some whole body and corporation concerning a certain order of actions to be observed in civill government in bargaines and contracts in judgements and punishments c. Ecclesiasticall or Ceremoniall lawes are those which are made by the consent of the Church concerning some certain order of actions to be observed in the Ministery of the Church which are the limitations of circumstances serving for the Law of God Divine lawes that is the lawes of God partly belong unto Angels and partly unto men and partly unto certain speciall men And these doe not only bind unto externall actions but require further internall or inward qualities actions and motions neither propose they corporall and
of prayer Some demand Whether wee be so tyed to this forme of prayer that in praying wee may use no other Answ Christ delivered this forme unto us not that wee should be tyed to these words but that wee might know 1. What things aske 2. How to aske them For it is a generall forme of the manner whereby and the things which we are to aske Now it falleth out oftentimes that particular benefits are necessary for us which we must aske of God according to those sayings of Scripture Whatsoever ye shall aske the Father in my name he will give it you John 14.13 James 1.5 Matth. 24.20 If any of you lack wisdome let him aske of God and it shall be given him Pray that your flight be not in the winter But these as touching the words are not in this prayer There are also many examples of prayer in the old and new Testament which as concerning the words 2 Chron. 20.6 2 King 8.15 Dan. 9.4 John 17.1 Acts 4.24 differ from this as the prayers of Josaphat Salomon Daniel Christ himselfe the Apostles and others which neverthelesse were heard of God Wherefore the forme of prayer delivered unto us by Christ is wholly a thing indifferent Object Wee may not be wiser than Christ Therefore seeing hee hath appointed us a certaine form of prayer we must hold us contented therewith and therefore we do amisse when we use other formes of prayer Ans We may not depart from that forme if Christ will have us tied unto it but he will not have us tyed to these words because his purpose was when he taught his Disciples to pray to deliver a briefe summe of those things which we are to aske of God Repl. That is to be retained than which no better can be invented Wee cannot invent a better forme and better words than are these of Christ himselfe Therefore wee must retaine also the forme and words of Christ. Answ We cannot invent better words neither a better forme to expresse this summe of such things as are to be desired which is as it were the generall of all things that are to be desired These generals of Gods benefits which Christ in this forme hath prescribed unto us to be desired cannot be proposed in a better forme but Christ will have us also to descend to specials and aske particular benefits according to our necessity For that form prescribed by Christ is nothing else but a set or course of certaine heads or generals whereunto all benefits as well corporall as spirituall may be referred And when Christ willeth us to desire the generals hee willeth us also to desire the specials And further also those which are here put in generall we are in like manner for this cause to declare in speciall that we may be led into a consideration of our necessity to a desire of making of our petition to God to help our necessity Now that we may doe this we have need also of speciall formes of praying For to the explication of generals by their specials we have need of another form But yet all other formes of prayer must agree with this forme prescribed by Christ Hence Austine testifieth August ad Prob. that All the prayers of saints extant in Scripture are contained in the Lords Prayer And he addeth farther that It is free for us to say the same things in other words when we pray but it is not free for us to say or mention other things than are comprised in this forme of prayer Quest 120. Why doth Christ teach us to call God our Father Answ That presently in the very entrance and beginning of the prayer hee might stirre up in us such a reverence and confidence in God as is meete for the sonnes of God which must be the ground and foundation of our prayer to wit that God through Christ is made our Father and will much lesse deny unto us those things which wee aske of him with a true faith than our earthly Parents deny unto us earthly things a Math. 7. v. 9 10 11 Luke 11. v. 11 12 13. The Explication THis Prayer of Christ hath three parts a Proeme Petitions and a Conclusion The Proeme is Our Father which art in heaven The Proeme hath two parts 1. A calling on the true God in these words Our Father 2. A description of him in these which art in heaven And the Lord used this kind of Proeme because he will be called upon with due honour This honour consisteth 1. In the true knowledge 2. In true confidence 3. In obedience Obedience compriseth 1. True Love 2. True Feare 3. Hope 4. Humiliation 5. Patience Our Father God is called Our Father 1. In respect of our creation The sonne of Adam the Sonne of God 2. In respect of our redemption God is our Father in three respects Luke 3.38 and receiving into his favour by his Son our Mediatour Christ is the only begotten and naturall Sonne of God wee are not his sons by our own nature but are for Christs sake adopted to be sons 3. In respect of our sanctification or regeneration by the holy Ghost in Christ Christ will have us to call God Father and so to invocate him Five causes why we here call God Father 1. In regard of the true invocation of God who is the Father of our Lord Jesus Christ 2. In regard of the true knowledge of him that we may know him to be our Father who through and for his Son the Mediatour hath adopted us to be his sonnes when otherwise wee were his enemies John 20.17 I goe unto my Father and unto your Father and who farther also for his Sons sake regenerateth us by the holy Ghost and endoweth us with all gifts and graces necessary 3. In regard of reverence namely that in us may be stirred up and raised true reverence towards him that seeing hee is our Father wee therefore behave our selves as becometh sonnes and be affected with such reverence towards him as it becometh children to be affected towards their Father especially being adopted children and unworthy of Gods blessings and benefits 4. In regard of confidence that the same be raised in us whereby we may be assured that we shall be heard and that hee will give us all things which pertaine to our salvation For seeing God is our Father Rom. 8.32 and even so loving a Father to us That hee hath given his onely begotten Sonne for us to death how then shall hee not give us together with him all things necessary to our salvation 5. For a memoriall of our creation Now God will heare those onely that â—o pray because in them hee obtaineth the end of his blessings and benefits Object 1. We invocate the Father according to the prescript of his owne Son Therefore wee must not invocate the Sonne and the holy Ghost Ans The consequence of this reason is denied because the consequence holdeth not from the
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
Old He is minister of God to thee for good Rom. 13.4 IX In that saying of Luke 22.25 Christ doth not debarre such kings from the Church but he onely forbids the Apostles and Ministers of the Church to meddle with riotousnesse preheminence and civill dominion But Paul Gal. 6.15 doth not speak of the externall habit of Christians of whom some were circumcised as the faithfull Jewes and some were uncircumcised as the Christians who had been Gentiles To which saying answereth that Galat. 3.28 There is neither Jew nor Greeke there is neither bond nor free there is neither male nor female Which words if they understand literally surely they must also be separated from Christ seeing they are either servants or free either males or females The sense then of the Apostle is this That the outward differences of men doe nothing hinder or promote eternall salvation and that onely the new creature in Christ Jesus is necessary to salvation X. Lastly by that saying of Mat. 5.39 Christ doth not take away punishments due to the wicked but only private revenge for otherwise no Christian neither father nor mother nor school-masters nor any minister of the Church could be suffered the dutie of all which is to resist evill and wicked men and to maintain discipline every one in his place without which an horrible ataxie and confusion would ensue too much libertie would be brought in and at length would follow the subversion both of humane societie and of the Church it selfe Surely Christ and his Apostles did very often resist evill Neither doe wee reade any where in the Scripture that they who were appointed for politicall functions did after their conversion to Christianitie desert their province or calling or that ever they were commanded to forsake it So that Ruler in the fourth of John ver 33. beleeved himselfe and all his house Sergius Paulus the Deputie Act. 13.12 beleeved So the Keeper of the prison Act. 16.33 was baptised he and all his houshold XI Concerning the divers formes of Common-wealths which of them is best let Politicians dispute In the Scripture we reade of Cesars Kings Princes Governours Presidents Pretors Consuls Captaines Dukes and in a word both of inferiour and superiour Magistrates Of whom is this generall saying of Paul the Apostle There is no power but of God Rom. 13.1 1 Pet. 2.13 14 17. The powers that be are ordained of God And of S. Peter Submit your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as being sent by him Also Feare God Honour the King Where we may note that when the Magistrates office by Peter is called an humane ordinance this is not repugnant to Paul who calls it a divine ordinance For God only ordained the Magistrate but as for the forms of Common-weathls and their distinct degrees to wit that in them should be Emperours Kings Princes superiours inferiours this depends from humane ordination and politicall sanction yet all are alike governed by God therefore wee must be subject to humane ordinance for the Lords sake saith S. Peter XII Of the right of Magistrates thus saith Paul For this cause pay you tribute also for they are Gods ministers Rom. 13.6 7. attending continually upon this very thing Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Againe Give to Cesar what is Cesars Whence we gather that the right of Magistrates consisteth of three things First that hee may be knowne as the minister of God to whom therefore honour and reverence is due because hee is in stead of God for this cause as it said Magistrates are called gods Secondly that for the authoritie of so great a function they should be reverenced honoured and feared by their subjects no lesse then parents are by their children for Magistrates should be to subjects in stead of parents Thirdly that customes and tributes due to Magistrates should be paid them that out of them they may be able to sustaine the heavie burthen of their function preserve their lives and dignitie and exercise their bountie towards others Yet the Magistrate must be as far from riotousnesse as the subjects themselves as it is in Jer. 22.14 15. and every-where else in Scripture XIII God hath furnished the Magistrate with chiefe power that hee may command some and may governe others and use the sword also if need require against the disobedient and maintaine and defend his owne authoritie For so it is written Dan. 4.22 The most High ruleth in the kingdome of men and giveth it to whomsoever hee will Againe The princes of the Gentiles exercise dominion over them Mat. 20.25 and they that are great exercise authority upon them Againe Rom. 13.4 He beareth not the sword in vaine XIV God also for this cause laid upon the magistrate this carefull and troublesome burthen that he might urge promote and preserve among men the obedience due to Gods Law chiefly among Christians For first hee ought entirely to maintaine the honour and worship of God according to the prescript of the first Table and to propagate pietie with the true worship of God amongst his subjects according to Gods will and word For so God commanded Josuah Jos 1.8 This book of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to doe according to all that is written therein So Paul Rom. 13.4 He is the minister of God to thee for good Now the chiefe happinesse of subjects consisteth in true religion and the true worship of God XV. Againe the office of the Magistrate is to maintaine right and justice and to preserve honestie peace and concord to love the good to afright and punish the wicked to maintaine and defend their subjects and territories even with the sword against domestick and forraigne enemies As it is written Jer. 22.3 Psal 82.3 Thus saith the Lord Execute ye judgement and righteousnesse and deliver the spoiled out of the hand of the oppressour and doe no wrong doe no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place Againe Magistrates are not a terrour to good workes but to the evill Wilt thou then not be afraid of the power doe that which is good but if thou doe that which is evill be afraid for he beareth not the sword in vaine for he is the minister of God a revenger to execute wrath upon him that doth evill XVI Both offices of the Magistrate are usually impugned by Pontificians Anabaptists and other fanaticall persons XVII In Popery the Pontificians confesse Bellarm l. 4. de Laicis c. 17 18. that the Magistrate ought not only to have a care of the civill government and to promote the publick peace but also by all meanes to defend Gods worship as it
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the