falling into the hands of a thiefe should be required of the thiefe to give a peece of mony for the redeeming of his life verily hee not only may but also ought if hee be able to performe that which the thiefe requireth And if this be lawfully performed unto a thiefe it is lawfully also performed unto him by an oath Likewise it is lawfull also to promise by an oath silence unto the thiefe and such an oath made for the keeping of silence promised unto the thiefe both may and ought to be kept Object That which is hurtfull to the Common-wealth is not to be promised or if it have been promised not to be kept Such silence promised unto the thiefe is hurtfull to the Common-wealth Therefore it is not to be promised or if it have been promised it is not to be kept Ans 1. That which is hurtfull to the Common-wealth is not to be promised that is if wee may doe it without hazzard and danger of our life And further if at that instant when a man is in such danger of his life he be not rather to provide for his own safety than to reveale such a thing 2. It is rather profitable than hurtfull to the Common-wealth to promise silence unto the thief and to keep promise For he which hath promised silence by an oath to the thiefe is by this meanes saved Moreover if he should not promise by oath silence unto the thiefe threatning him death he should thereby neither profit the Common-wealth nor himselfe Wherefore to promise silence by an oath unto the thiefe and to keep it seeing it is a lesser evill then that a Citizen should be slain is of the two rather to be chosen ON THE 38. SABBATH Quest 103. What doth God command in the fourth Commandement Answ First that the Ministery of the Gospel and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13 14.15 16. 2 Tim 2.2 3.15 1 Cor. 9.12 13 14 and that I both at other times and especially on Holy-dayes should frequent studiously divine assemblies b Psal 40.10 11. 68.26 Acts 2.42 46. heare the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29 use the Sacraments d 1 Corinth 11.33 joyn my praiers with the common praiers of the assembly e 1 Tim. 2.1 2 3 8. 1 Corinth 14.16 and bestow something according to my ability on the poore f 1 Cor. 16.2 And further that all my life time I be free from misdeeds and evill actions yielding unto the Lord that he may be his holy Spirit work in mee his work and so I may begin in this life that everlasting Sabbath g Esay 66.3 The Explication The parts of the fourth Commandement THe parts of this fourth Commandement are in number two A Commandement A Commandement A reason thereof A reason of the Commandement The Commandment is Remember that thou keep holy the Sabbath day and In it thou shalt doe no manner of worke The parts of the Commandement are also two The first is morall and perpetuall namely That the Sabbath be sanctified that is that some certaine time be allotted to the Ministery of the Church The Commandement twofold or to the publike service of God The other part is ceremoniall and temporary namely 1. Morall and perpetuall That that time be the seventh day That the former part is morall and perpetuall 2. Ceremoniall and temporary is cleerly proved by the end and perpetuall causes of the Commandement The end of the Commandement is The publike service of God in the Church Or The first part of the Commandement is morall and perpetuall the perpetuall preservation and use of the Ecclesiasticall Ministery For God willeth that at all times there be some publike Ministery of the Church and assembly of the faithfull 1. The end of it in which the true doctrine concerning himself may daily resound 2. The causer of it and that for these causes 1. That himselfe may be publikely served in the world 2. That the religion and faith of the Elect may be stirred up and cherished by publike exercises 3. That men may mutually edifie one another in the faith which they professe and provoke one another to piety and godlinesse 4. That consent in the doctrine of the Church and worship of God may be continued 5. That the Church may be apparent in the world and may be discerned from other companies of men Now whereas these causes pertaine not to any definite or certaine time but to all ages and estates of the Church and the world it followeth hereon that God will have the Ministery of the Church perpetually maintained and the use thereof often frequented and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep some Sabbath that is to allot some time to Sermons Prayers and the Administration of the Sacraments That the latter part is ceremoniall That the latter part is ceremonial and temporary and not perpetuall it is evident because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the Leviticall Ceremonies and given unto the Jewes for a Sacrament that is for a type of the sanctifying of the Church by the Messias to come Fzek. 10 12. according as it is said Keep yee my Sabbath for it is a signe between mee and you in your generations that yee may know that I the Lord doe sanctifie you Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them Wherefore the Sabbath also of the seventh day was together with the rest of the ceremonies and types fulfilled and abrogated by the coming of the Messias And thus much briefly of the Commandement The reason of the Commandement is For in six dayes the Lord made heaven and earth The reason of the commandement c. It is drawne from the example of God who rested on the seventh day from his worke of Creation after six dayes labour ended Wherefore properly it pertaineth to the circumstance of the seventh day or to the ceremoniall part of the Commandement concerning the seventh day Howbeit the imitating of that rest whereunto God inviteth us is not only ceremoniall and belonging to the Jewes but morall also and spirituall signified by the ceremoniall and extending it selfe to all men But that the Commandement with the reason thereunto adjoyned may more fully be understood wee will in briefe expound the words of both and afterwards summarily handle and unfold the Common-places hitherto belonging namely the Common-places concerning the Sabbath the Ministery of the Church and touching Ceremonies Remember that thou keep holy the Sabbath day A briefe explication of the words of the commandement Numb 15.35 What the Sabbath is
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old Testament eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
To love thy neighbour as thy selfe is for the love thou owest unto God that is because thou lovest God to do well unto thy neighbour according to the commandements of God or to wish and doe all things unto him which thou wouldest in equity and according to the law to be done unto thee Our neighbour is every man Why the love of our neighbour is called the second Commandement Now every man is our neighbour The second It is called the second commandement 1. Because it containeth the summe of the second Table or the duties which are immediately performed unto our neighbour For if thou love thy neighbour as thy selfe thou wilt not murther him thou wilt not hurt him c. 2. Because the love of our neighbour must rise out of the first Table even from the love of God therefore it is in nature inferiour to the love of God Why it is said to be like unto the first Is like unto this It is called like unto the first in three respects 1. In respect of the kind of worship which is morall or spirituall and principall because it is there in the second Table no lesse commanded then in the first and is opposed unto the Ceremonies 2. In respect of the punishment which is eternall because God doth inflict this punishment for the breach of either Table 3. In respect of the coherence because neither can be observed without the other Wherein it is unlike It is also unlike to the first 1. In respect of the immediate object which in the first Table is God in the second our neighbour 2. In respect of their processe and order the one being a cause the other an effect of that cause For the love of our neighbour ariseth from the love of God but it falleth not so out on the contrary 3. In respect of the degrees of love For we must love God above all things We must love our neighbour not above all things nor above God but as our selves Hence riseth an answer unto that objection Object The second commandement is like unto the first Therefore the first is not the greatest Or therefore our neighbour must be set equall with God Answ and equally worshipped For it is indeed like to the first not simply and in every point but in some few and unlike unto the first in some other points as before hath been shewed On these two Commandements hangeth the whole Law and the Prophets that is all the doctrine of the Law and the Prophets is reduced unto these two heads and all the legall obedience which is contained in Moses and the Prophets doth spring from the love of God and our neighbour Object Yea but the promises and doctrine of the Gospel are found also in the Prophets Therefore it seemeth that the doctrine of the Prophets is unfitly restricted and limited within these two Commandements Answ Christ speaketh of the doctrine of the Law not of the promises of the Gospel which appeareth by the question of the Pharisee demanding which was the chiefe Commandement not which was the chiefe promise in the Law Quest 5. Art thou able to keep all these things perfectly Answ No truly a Rom. 3.10 20 23. 1 Joh. 1.8 10. For by nature I am prone to the hatred of God and of my neighbour b Rom. 8.7 Ephes 2.5 Titus 3.3 Genes 6.5 Genes 8.21 Jer. 17.9 Rom. 7.2 The Explication THis question together with the two former Mans misery known two waies teacheth that our misery as there are two parts thereof before specified so it is known out of the Law two wayes 1. By a comparing of our selves to the Law 2. By an applying of the curse of the Law unto our selves The examining of our selves after the Law What it is to examine our selves by the Law Rom. 8.7 Ephes 2.3 Tit. 3.31 and comparing the Law with our selves is a consideration of that purity and uprightnesse which the Law requireth whether it be in us or no. The comparison sheweth that we are not such as the Law requireth for the Law requireth a perfect love of God in us there is a hatred and back-sliding from God The Law requireth a perfect love of our neighbour in us there is a hate of our neighbour So then out of the Law is knowne the former part of our misery I mean our corruption whereof the Scripture elsewhere convicteth us How we do apply the curse of the Law to our selves The application of the curse of the Law unto our selves is made by the framing of a Syllogisme practicall that is assuming and inferring our action whose Major or former proposition is the voice of the Law thus Cursed is he who continueth not in all which is written in the book of the Law to doe them Conscience prompteth and telleth us the Minor or latter proposition thus I have not continued c. The conclusion or shutting up of all is the allowing and approving of the sentence of the Law thus Therefore I am accursed Every mans conscience frameth such a Syllogisme nay every mans conscience is nothing else but such a practicall Syllogisme Conscience a practicall Syllogisme formed in his mind and understanding whose Major is the Law of God the Minor is the pondering and weighing of our fact which is contrary to the Law The Conclusion is the approving of the sentence of the Law condemning us for our sin which approbation grief and despaire follow at the heeles unlesse the comfort of the Gospel interpose it selfe and we perceive the remission of our sins purchased by the Son of God our Mediatour In this sort the guilt of eternall malediction which is the second part of our misery is disclosed unto us by the Law For we are all convicted by this reason and argument The Law bindeth all men to obedience or if they performe it not to everlasting punishment and malediction But no man performeth this obedience Therefore the Law bindeth all men to eternall malediction On the third Sabbath Quest 6. Did God then make man so wicked and perverse Answ Not so But rather he made him good a Gen. 1.31 and to his owne Image b Gen. 6.26 27. Ephes 4.24 Col. 3.10 that is endued with true righteousnesse and holinesse that he might rightly know God his Creatour and heartily love him and live with him blessed for ever and that to laud and magnifie him c 2 Cor. 3.18 The Explication HAving hitherto laid downe and proved this Proposition Mans nature is subject unto sin the next question to be discussed is Whether it were so created by God And if not so What manner of nature was created in man by God And Whence sin entred and set foot in man Wherefore the Common place of the Creation of man and of the Image of God in man is hitherto duly referred Here also we are to make an Antithesis or comparison of mans originall excellency before his
or make breach of some commandement by reason of weaknesse terrour of present torment or feare of danger and yet not oppugne of purpose and malice the truth knowne unto him or make an utter Apostasie from Religion and Piety and persevere in a sensuall senslesse contempt but retire unto repentance in this life Wherefore Reigning sin or the sin against the holy Ghost differ as a generall from a particular the latter of them intimating a precedency of the former but not the former a consequence of the latter It is not incident to the Elect. John 10.28 2 Tim. 2.19 1 Pet. 1.5 1 John 5.15 1 John 2.19 The sin against the holy Ghost is not incident unto the Elect and those who are truly converted because the Elect can never perish but are certainly saved by God My sheep shall no man plucke out of my hands with the like places They then who thus offend were never truly converted and chosen They went out from us because they were not of us That many of the Reprobate are said to be lightened and to be made partakers of the holy Ghost to have tasted the heavenly gift the good Word of God and of the powers of the world to come How many of the reprobates are said in Scripture to be lightned and sanctified 1 Pet. 2. Heb. 6.7 and last of all to have been sanctified with the bloud of the Testament Likewise in Peter to have escaped from the filthinesse of the world the Apostles themselves shew that this is to be understood of the knowledge of the truth and the fore-going and detesiation of errours and vices for a season and lastly of the sufficiency of Christs merits even for the wiping away of their sins also and the offer thereof made to them by his Word and Sacraments which they shew when they interpret that lightning and taste to be the knowledge of the truth and righteousnesse and call them dogs and swine not made so again but returning to their vomit and wallowing in the mire and compare them to the earth drinking in the raine but bringing forth in stead of good herbs thornes and bryars For these things agree not to true faith and conversion We are not lastly to pronounce any man a sinner against the holy Ghost untill we see him give up the ghost in apostasie blasphemy We are not rashly to pronounce who they be that sinne against the holy Ghost and we may not judge of this sinne untill the end that is untill wee know them who once had the truth and confesse themselves to be convicted and perswaded of it with hatred thereof to persecute and reproach it or to end their life in hatred and despite against it The reason hereof is manifest because we are not the beholders of mens hearts If it be objected that there is a sinne unto death I say not that thou shouldest pray for it if he will not that we shall pray for those who sinne to death it must needs be that we may discerne them from others Wee answer that John doth not universally forbid that we pray for any so sinning but at such time as that is manifest unto us either by some divine testimony or by manifest arguments and the sinners owne profession But before this is certaine and manifest unto us we ought to desire of God the conversion of all men and as much as in us lieth to endevour it as it is said I exhort that first of all supplications prayers intercessions 1 Tim. 2.1 2 Tim. 2.24 25 26. Mat. 5.44 Act. 7.60 Our prayer for the adversaries of the truth must be conditionall with submission to Gods will and giving of thankes be made for all men And The servant of the Lord must not strive but must be gentle toward all men apt to teach suffering the evill men patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth and that being delivered out of the snare of the Divell of whom they are taken they may come to amendment and performe his will And Pray for them which hurt you and persecute you And Lord lay not this sinne to their charge If it be replied That so it will come to passe that our prayer shall be contrary to the will of God if not knowing of it we pray for them who sinne against the holy Ghost The answer is ready That prayer is made for them with a condition Our prayer for them being but conditionall it argueth not but that their sin may be notwithstanding unpardonable by which we submit our will and desires to the counsell of God that he will convert and save the adversaries of the truth if they may be recovered but that hee will represse them and punish them if hee have not appointed to recover them By the same answer is this argument dissolved Their sin is not unpardonable for whom we must pray but we must pray for all men Therefore no mans sinne is unpardonable 1. We deny the Minor because if it appeareth by any divine testimony or by manifest arguments and their owne profession that they are cast away whether they sinne against the holy Ghost or otherwise do not repent we must not pray for them 2. Neither is the Major true For if we know not whether they sin against the holy Ghost or are rejected of God or no we must pray for them but with that condition if they may be recovered Our of these things also which have been spoken answer is made to this Object He that must feare lest he hath any unpardonable sin The feare of unpardonable sin belongeth to the wicked not to the faithfull can never be assured of remission of his sins and life everlasting but if there be any sin unpardonable which is committed before the end of a mans life no man can be assured that he hath not or shall not have such sin Therefore there is either no such sin or no man can be assured of the grace of God and his owne salvation For the Minor of this reason is false concerning those who beleeve for they must certainly thinke that they neither had nor have the sinne against the holy Ghost because there is no condemnation to them who are in Christ neither that they shall have this sin because that no man can pluck the sheep of Christ out of his hand Obj. 1. Adam and Peter obtained remission of sins Adam and Peter sinned against the holy Ghost because they denied the manifest and knowne truth of God Therefore some men sinning against the holy Ghost obtaine remission of sins Answ The proofe of the Minor is a false definition For not every deniall or rejection of the truth is sin against the holy Ghost but that onely which hath accompanying it an inward hatred of the truth and which of a purposed intent and with horrible fury endevoureth to oppresse
doth that necessity follow upon the fore-knowledge of God that Adam must needs have sinned because God did fore-know that he would sin Some wise father did fore-know by some signes and tokens that his son should hereafter at some time be slain with a sword Neither doth this his fore-knowledge deceive him for he was thrust thorow for fornication But hee is not therefore thought to be slain because his father did fore-know that he should be slain but because he was a fornicator Lib. 2. De voâ—â—â— gent. c. 4. Lib. 3. dâ— libero arbit cap. 4. So saith Ambrose speaking of the murther which Cain committed Verily God did fore-know to what the fury of him being in a rage would come neither yet was the attempt of his will forced of necessity to sin because the knowledge of God could not be deceived And Austine God is a just revenger of those things of which yet he is not an evill authour Wherefore those sinnes which ensue and follow are in respect of God considered as most just punishments which as they are punishments have their being from him as their authour and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting only seeing hee doth not cause men to do that which he would have done for a punishment to this end as for to obey therein his will For one and the same work is good and holy in respect of God Two differences in the working of God and man and sin in respect of men by reason of the diversity both of the efficients and of the ends For 1. Man by reason of his great both ignorance and corruption wills and worketh evill only but God because he is exceeding good and the very rule of goodnesse and righteousnesse doing in all things what hee will wills and worketh alwaies only that which is good 2. Men have such an end of their actions as is disagreeing from the Law of God that is what they doe they doe not to that end to obey God but to fulfill their bad and corrupt desires but God hath the end of all his works agreeing with his Nature and Law even that hee may declare and execute his justice goodnesse and mercy By these two things it cometh to passe that the reasonable creature working together with God God working uprightly and holily doth neverthelesse it selfe work unholily and corruptly 5. What are the effects of sin NOw that it is defined what sinne is and from whence it came we are to consider also what be the evils which follow sin For except this be also known we know not yet how great evill there is in sin and with how great hatred God pursueth it It hath been said before that evill was of two sorts one of crime or offence which is sin the other of paine or punishment The evill of punishment is the effect of the evill of offence That this may be the better understood we must here againe remember that of punishments some are Onely punishments as are the destruction of nature or torments others Both punishments and sin as all sins which have followed since the first fall Sins ensuing effects of sins which goe before Rom. 5.19 The sins which follow are the effects of those which goe before So Originall sin is the effect of the sin or fall of our first Parents By one mans disobedience many were made sinners Actuall sins effects of originall Rom. 7.11 All Actuall sins are effects of Originall sin Sin took an occasion by the commandement and deceived me Increase of sins the effect of actuall sins Rom. 1.24 2 Thes 2.11 Mat. 25.29 The effect of actuall sin is the increase of them that is greater guiltinesse by reason of the most just judgement of God because God punisheth sins with sins Wherefore God also gave them up to their hearts lusts And therefore God shall send them strong delusions that they should beleeve lies From him that hath not shall be taken away also that which he hath Other mens sins oftentimes effects of actuall sin The effect of all actuall sins are also oftentimes other mens sins by reason of scandall or example whereby some are made worse of others and are intised or moved to sin So the perswasion of the Divell caused man to decline from God and now it worketh in stubborn-minded men The Divell put it into the heart of Judas to betray Christ John 13.27 1 Cor. 15.33 Evill speeches corrupt good manners So evill teachers do withdraw men from God to errours idolatry and other sins So a use of liberty out of season offendeth and draweth men to sin An evill conscience an effect of sin There followeth sin in the immoveable and perpetuall order of Gods judgement an evill conscience which is the knowledge and dislike which wee have in our mind of our own sin and the knowledge of the judgement of God against sin and that proceeding out of the knowledge of Gods Law upon which ensueth the feare of the wrath of God and punishment according to the order of Gods justice and a flying and hatred of God who destroyeth sin which is the beginning of despairaâ—ion and eternall torments except it be cured by the comfort of the Gospel The Gentiles shew the effect of the Law written in their hearts Rom. 2.15 their conscience also bearing witnesse Isa 57.21 and their thoughts accusing one another or excusing And There is no peace to the wicked Temporall and spirituall evils effects of sin Temporall and Spirituall evils as temporall death and in a word all the calamities of this life These evils are only punishments that is torments and dissolution of nature If any man object That they also are subject to temporall death and other calamities who have all their sinnes remitted and therefore all temporall evils are not the punishments or effects of sinne but some have other causes Wee answer Temporall evils in the regenerate are effect of sin not as punishments but as chastisements that the consequence holdeth not from the deniall of one particular to the deniall of the generall For albeit the calamities of the regenerate are not effects of sinne as a punishment which is inflicted on men sinning that so the justice of God might be satisfied yet are they effects of sin as chastisements and exercises whereby sin is repressed and more and more purged out untill at length by corporall death the whole be abolished Now that of the blind man Neither this man hath sinned John 9.3 nor his Parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sins were not the principall cause why he was borne blind but that the workes of God should be shewed on him Christ by a miracle opening his eyes Eternall death the effect of sin Eternall death which is the effect of all sins as
and instrument co-operating and joyntly working of his conversion No generall preventing grace in us which we have in our own power to me or refuse but the speciall grace of the Spirit only worketh in us conversion the want whereof causeth our continuance in sin that is is converted of God and doth convert himselfe For the action of God converting and enclining the Will goeth before the assent of the Will not in time but in nature only 2. The holy Ghost regenerating and converting us worketh in us both new qualities in receiving whereof we are meere passive and worke not our selves for we cannot make to our selves a fleshly heart of a stony and God worketh in us even to will and also new actions in working which we are both passive and active For we being regenerated by Gods Spirit are not stockes but joynt-workers with him because we are made of unwilling and unfit to do good willing and fit and able to do good 3. The holy Ghost worketh this regeneration not without precepts doctrine and other means but by them because it so pleased him Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself But here especially our adversaries will reply again that indeed we cannot be converted to God except his grace prevent us and move us to conversion but this grace preventing those who are to be converted is so far given to all as it is in themselves or in their owne power to use it or refuse it that is to be turned from or to persist in sin And then at length they who have used rightly that first and universall grace preventing all men that is have by their liberty applyed themselves to chuse that good unto the chusing whereof they are solicited but yet not effectually moved of God unto these is given also the subsequent and joynt-working grace so that what they could not have performed without this this now coming between they may do that is may truly turn unto God and persevere This they prove by sentences of Scripture which seem to hang the grace of God upon the condition of mans will Zach. 1.3 Isa 1.19 Jer. 7.13 Turn to me and I will turn to you If ye consent ye shall eat the good things of the earth I called you and ye answered not But it is certainly manifest out of the Scripture that neither any man can be converted except the holy Ghost be given him neither is hee given to all men of God but to those only whom he of his free mercy vouchsafeth this benefit so that the cause is not to be sought in men but in God alone why these rather then they beleeve Gods voice and are turned unto him and therefore all truly might be converted as concerning the liberty and power of God and the changeable nature of mans will but not both in respect of the averting of their nature from God and of that in-bred corruption in all which may indeed be taken away by God but cannot without his working be laid aside or put off by us also in respect of the unchangeable decree of God whereby God hath determined to leave some in sin and destruction into which he hath permitted them to fall and therefore either not to lighten their minds with his knowledge or not to renew their hearts and wils with new inclinations or powers nor effectually to move them to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the adversaries alledge God willeth us to turne to him that he may turne to us that is may turn away and mitigate our punishments and bestow his benefits upon us not as if our conversion were in our own power but because he will effectuate confirme these precepts and commandements in the hearts of his chosen He promiseth good things to those who will obey him not as if it were in our power to will obedience but because he will stirre up by his promises that will in us Hee chargeth the stubborne with their wickednesse not as if it were in their owne power to put it off but because he will by accusing their wilfull stubbornnesse take away all excuse from them when he judgeth them Againe they urge The will of receiving Gods grace goeth not before faith and conversion but is part and the beginning thereof Isa 55.1 Although no man can be converted to doe well without grace yet not only the consequent gifts and benefits of God but the first grace also of his holy Spirit whereby we are converted all who are willing may have seeing God promiseth that he will give to all that will As All yee that thirst come to the waters but all may will Therefore all may be converted We deny the Minor Repl. The will of receiving goeth before the receiving it selfe Therefore they who as yet have not grace may have will to receive it We deny the Antecedent as concerning the grace of conversion for no man can desire this except he have the beginning of it in him For It is God who worketh in us both to will and to doe Phil. 2.13 Wherefore the will of beleeving and repenting is the very beginning of faith and conversion the which whosoever have true and unfeigned it is increased and perfected in them as it is said Hee that hath begun this good worke in you will performe it Object 11. They gather also collect these sayings which promise Gods bounty with a condition of our obedience As If thou wilt enter into life Mat. 19.17 Luke 10.21 Gods promises not unprofitable though made with an impossible condition to the unregenerate which yet is made possible to the regenerate by Christ keep the commandements Likewise Do this and thou shalt live Out of these thus they reason A promise which hath adjoyned an impossible condition is unprofitable and mocketh him unto whom it is made but Gods promises have an impossible condition Therefore they are all uncertain yea never to be performed and nothing but a mockery Ans We deny the Major For the promise even in those who receive it not hath this use that it may be made manifest that God doth not rejoyce at the destruction of any and that he is just in punishing when as he doth so invite them unto him who through their ingratitude contemn and refuse Gods promises 2. We distinguish that unto them indeed the promise is unprofitable to whom the condition adjoyned is never made possible through faith grace of justification by Christ of regeneration of the holy Ghost but so it is made possible unto the elect Wherefore God deludeth neither but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life and how unworthy they are of Gods benefits and shal never be partakers of them unlesse by the free mercy of God they be exempted from destruction Further also he allureth more and more and
confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
commandement or they are not done to that end principally as thereby to doe and execute the known will of God The reason thereof is certain and expresse in the Scriptures because the will of God revealed in his word is the only and surest rule of goodnesse and rightnesse in the creatures Wherefore if those motions and actions accord to the will of God they are in themselves good and pleasing to God but those actions which disagree from his will are in themselves sins which God abhorreth and punisheth Whatseever is not of faith is sinne that is Rom. 14.23 whatsoever resteth not on the certain commandement of God neither is done to that end no action evill in it selfe in respect of God as thereby to obey the knowne will of God But the argument on the other side is false if we respect the will of God moving and working all the motions and actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is unjust whether he worke by the good or by the wicked Because seeing he is most good his will only is the rule of justice and seeing he oweth nothing to any man he cannot to any man be injurious Wherefore to spoyle another against the law and commandement of God is sinne in it selfe and theft But God commanding by an especiall commandement the Israelites to spoyle the Egyptians it was not theft but a worke good in it selfe both in respect of God â—xod 12. â— by this meanes punishing the unjustice of the Egyptians as also of the Israelites doing it to this end that they might obey therein the speciall will and commandement of God which if they had done without this commandement they had committed theft Repl. 2. He that willeth and worketh an action which is in it selfe sin willeth and worketh sins God willeth those things which are sins in themselves in respect of mans will but not in respect of his will God willeth those actions which in themselves are horrible sinnes as are the hainous offences of Absolon the lying of the Prophets the cruelty of the Assyrians making waste of Jury Therefore God willeth and worketh sin Answ The Major is true of one who worketh an action which is sin and disagreeth from the law of God in respect of his will 1 Kin. 22.23 Esav 10. who worketh it and is not true of others but the Assyrians actions and of others finning which God effectually would were sins not in respect of the will of God but of the will of the men themselves sinning For though God would the same thing yet he would it not in the same sort that they But that this answer as also the former may be the better understood may be with greater certainty opposed against the like sophisms which humane reason in great number frowardly wresteth against Gods providence this generall rule is to be observed the truth whereof is manifest and the use great in Philosophy both Naturall and Morall as also in Divinity One and the same worke or action A rale to be observed of good and evill causes of one and the same effect or effect in subject or matter is in consideration manner and forme made most diverse good and bad according to the diversity of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad and a good cause is in it self a cause of good by an accident a cause of an evill and bad effect or vice which is inherent and remaining in the effect by reason of a bad and vicious cause concurring in the producing of that effect and contrary a bad and evil cause is in it self a cause of evill but by an accident of good which good is in the effect by reason of a good cause concurring there-with to the producing of that effect Now then whatsoever God doth cannot be but most good and most just seeing both himselfe is most good and hath no scope or ends of his counsels and works but such as are most good alwaies agreeing with his nature and Law namely his glory and the safety and salvation of his chosen But the creatures action is then good when both themselves are good and have a good end proposed unto them of their action which end they have when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement whether they have or have not any knowledge of the counsell and purpose of God why he commandeth this or that thing to be done And the action of creatures is evill when hoth themselves are evill as also when being forsaken and not corrected by God they doe a thing without his commandement or not to that end as thereby to obey him Wherefore that worke the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature must needs be good in respect of God and evill in respect of the creature neither what is evill in that worke may be attributed to God neither what is good unto the corrupt creature but by an accident So the afflicting or wasting of the Jewes was in subject and matter one and the same worke which both God would ordayned and wrought and the Assyrians executed yet in consideration and respect it was not the same but most diverse For in respect of God purposing by this meanes to punish the sins of the Jewes it was the power and most holy worke of God in respect of the Assyrians who were both wicked cruell ravenous and bent not upon the will of God which they were ignorant of but on the fulfilling of their whole rapacity and hatred against the law of God it was wicked robbery the proper work of the Assyrians as it is expresly shewed Esay 10.7 which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper worke of the Assyrians can be attributed to God nor the proper worke of God unto the Assyrians but by an accident because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians the unjust worke of the Assyrians did by an accident concurre with the most just worke of God Even as a Judge is not therefore made a thiefe nor a thiefe made a Judge because a just Judge putteth to death a robber by an evill executioner and a thiefe but one and the same slaughter is a just punishment in respect of the Judge and murther in respect of the executioner being a thiefe So a Captaine lawfully waging warre and laying waste the country of his enemies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Job thereby to try him doth justly Sathaâ— and the Caldeans spoyling and vexing him for to fulfill their owne lusts and to destroy him doe wickedly
graven Images differ or are distinguished in matter or meaning for the first teacheth who is to be worshipped namely the alone true God the second sheweth how God is to be worshipped namely not by the inventions of men the first forbiddeth any other god besides the true God alone to be worshipped the second prohibiteth any other worship of that only true God then himselfe hath commanded Therefore they are diverse and distinct Commandements So of the contrary the Commandements touching concupiscence which some divide into the ninth and tenth that it is in sense and meaning but one Commandement both themselves are witnesses as often as in their Expositions and Paraphrases hereon they joyne this their ninth and tenth together and Paul also teacheth the same doctrine when he speaketh of all concupiscence as of one Commandement Rom. 7.7 I had not knowne lust to be sin except the Law had said Thou shalt not lust Wherefore the two first Commandements before specified are two divers Commandements and this last imagined by some to be two is but one Commandement But if therefore yet the tenth Commandement must be cut in two diverse Commandements because it distinctly maketh mention of divers things not to be coveted or lusted after namely our neighbours house and our neighbours wife it shall thereof follow that so many Commandements must be numbred as there are recited kinds of things in every Commandement 2. Doubtlesse those Commandements are divers and not the same which are distinguished of Moses by diverse periods or sentences and verses and those no whit different in themselves but one Commandement which are comprised of Moses in one period or verse But Moses hath distinguished the first Commandement which proceedeth Of not having strange gods from the second which is Of not making Idols in divers verses and periods Therefore they are distinct Commandements Contrariwise Moses hath not distinguished the Commandement touching the coveting of our neighbours house and wife by severall periods but hath comprehended it in one period or sentence therefore there is but one Commandement concerning concupiscence 3. Questionlesse Moses retained one and the same order of the Commandements both in Exodus and Deuteronomy But he transposeth in those places the words of the tenth Commandement touching the coveting of our neighbours wife for in Exodus is placed first Thou shalt not covet thy neighbours house and then followeth Thou shalt not covet thy neighbours wife but in Deuteronomy these words are foremost Thou shalt not covet thy neighbours wife and these follow Thou shalt not covet thy neighbours house Therefore these two members are parts of one Commandement else there can no ninth Commandement be assigned and the Adversary must needs say that Moses in one of these places confoundeth the ninth Commandement with the tenth and substituteth a part of the tenth in place of the ninth which absurdity Moses may by no meanes be accused of By this transposing therefore and displacing of the words the holy Ghoft doth sufficiently declare that he would have all to be but one Commandement whatsoever is read in the tenth Commandement joyntly comprehended and contained in one period or sentence 4. There is very great and weighty authority whereby this distinction of the Commandements is confirmed For thus doe the ancient Writers of the Jews Josephus and Philo a Ioseph l. 3. Antiq Iud. Philo in exâ—osit Decalog distinguish the first and second Commandement and knit up in one the tenth Commandement which our Adversaries divide into two In like sort doe the Greek Ecclesiasticall Writers divide the Decalogue as Athanasius Origen Gregory Nazianzene Chrysostome Zonaras and Nicephorus b Athanas in Syâ—ops script l. 2. Orig. l. 3. sup â—xod â—om 8. Greg. Naz. iâ— Carm. Chrys sive Aut. opti pers in Mat. 49. Zoâ— Tom 1. histor Ni ceph hist Eccles And unto this opinion and sentence subscribe also the Latin Ecclesiasticall Writers as Jerome Ambrose Sulpitius Severus and Austin c Hier. in cap. 6. ad c phe Aâ—â—bros in â—und loc ad Eph Sulp Sâ—ver lib. 1. hist sacrat Aug. l. quaest vet â—oâ— Toâ—t quaeâ—â— 7. l. 2. quaest sup Exod câ—p 7.1 Therefore this distinction of the Decalogue was of ancient reputed best and so received in the Greeke and Latine Churche We have therefore restored not changed or altered the Decalogue Now whereas Josephus Philo and some Greek Writers attribute to each Table five Commandements this maketh nothing against us For howsoever they so do yet herein they all agree that the words and clauses touching the worshipping of one God and not having any graven Image are two distinct Commandements and the clause touching Concupiscence maketh not two but one Commandement Likewise we finde another division in Augustine d August Epist 119. ad â—aâ— car cap. 11. quaest sup Exod cap. 7. which reckoneth onely three Commandements in the first Table and seven in the second But the Allegory of the Trinity whereon Augustine groundeth this reason is too weak a proofe for confirmation thereof Howbeit this we must observe that if the doctrine and purpose of the Decalogue touching the true God and his true worship be no way impeached but reserved whole and entire we ought not to maintaine any bitter contention about the reckoning or account of the Commandements in their Tables The third division of the Decalogue In'o the immediate and mediate worship of God 3. The Decalogue is divided according to the things themselves which are commanded or forbidden in the Decalogue into the immediate and mediate worship of God Generally in the Decalogue is commanded the worship of God that which is contrary to Gods worship is forbidden The worship of God is either immediate when Morall workes are immediatly performed unto God or mediate when Morall workes are performed unto our neighbour in respect of God The immediate worship is contained in the first Table and is either internall or externall The internall consisteth in this partly that we worship the true God and that that be performed unto the true God which is commanded in the first Commandement partly that the manner or forme of worship be right and lawfull whether it be internall worship or externall This forme which is to be observed in Gods worship is taught in the second commandement The externall worship is either private or publique The private containeth the private Morall works of every one which are alwaies to be of every man in particular performed as touching the confession of God in our words and works and this private worship is delivered in the third Commandement The publique worship consisteth in sanctifying of the Sabbath and is delivered in the fourth Commandement The mediate worship of God which containeth our duties towards men or our neighbours is delivered in the second Table and this likewise either externall or internall The mediate externall worship consisteth partly in the duties of superiours towards their inferiours and so of the contrary
sufficing for the true knowledge of God 13. Moreover although naturall testimonies teach nothing that is false of God yet men except the light of Gods word come thereto gather and conceive out of them nought else but false and erroneous opinions concerning God both because these testimonies shew not so much as is delivered in the word and also because even those things which may be perceived and understood by naturall judgement men notwithstanding by reason of that blindnesse and corruption which is ingendred in them take and interpret amisse and diversly deprave and corrupt 14. Wherefore in the first Commandement of the Decalogue the ignorance of those things is forbidden and condemned which God hath proposed unto the Church to be knowne of us concerning him in his word and in his works both of our creation and redemption Likewise all errours are condemned of such as imagine either that there is no God as the Epicures or moe gods as the Ethnicks Manichees and those that pray to Angels dead men and other creatures and the vanity of superstitious men which put their trust in other creatures or things diverse from him who hath manifested himselfe in the Church as Jews Mahumetists Sabellius Samosatenus Arius Pneumatomachists and such like who acknowledge not God to be the eternall Father with the Son and the holy Ghost co eternall Hitherto have we delivered certaine generall rules for the better understanding of the true meaning of the Decalogue Now we are to speake of the sense and meaning of the Decalogue in speciall that is of the meaning of every particular Commandement An exposition of the first Commandement THe first commandement hath two parts a preface and a commandement The preface goeth before being comprehended in these words I am Jehovah the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage This preface belongeth to the whole Decalogue because it describeth and discerneth God the Law-giver from all creatures Law-givers and false gods and further it containeth three severall reasons why the obedience both of this first Commandement Three reasons why obedience is to be performed unto God in this and in all the other Commandements and of the rest which follow is to be performed unto God 1. He saith he is Jehovah whereby he distinguisheth himselfe the true God from all creatures that he may shew himselfe to have the chiefe right of ruling I am Jehovah That is I whom thou hearest speaking and giving the Law unto thee am the true God who is and existeth from himselfe and by himselfe and giveth unto all other things their being and therefore hath chiefe authority and soveraignty over all Creatour of all things eternall omnipotent author and preserver of all that are good therefore obey me 2. He saith that he is the God of his people that through the promise of his bountifulnesse he might allure us to obey him God verily is the God of all creatures as touching both the creating and preserving and governing of them all but he is the God of his Church by the singular participation and manifestation of himselfe How God is said to be out God God then is our God when we acknowledge him to be such as he hath manifested himselfe in his word namely who imployeth his omnipotencie justice wisdome and mercy unto our salvation or who tendereth us with an especiall and peculiar favour in his Sonne For God is properly said to be their God whom he loveth and favoureth above all others Whereupon also the Prophet David affirmeth that Nation to be blessed whose God is the Lord Psal 33.12 even the people that he hath chosen for his inheritance 3. He saith Which have brought thee out of the Land of Egypt As if he should say I am he I am he who have manifested my selfe unto thee and bestowed all those blessings upon thee This he addeth that by the mentioning of his late and notable benefit he might declare unto them and admonish them that they were bound therefore to shew thankfulnesse and obedience unto him This also belongeth unto us because it doth figuratively comprehend and imply all the deliverances of the Church by the mentioning of so famous and notable a benefit And further also this was a type of our wonderfull deliverance atchieved by Christ Now when he saith that he Jehovah is this God and deliverer of the Church he opposeth himselfe both to all creatures and to Idols challenging all divine honour and obedience unto himselfe alone according to the exposition hereof delivered Deut. 6. Esa 43. and in other places Wherefore it followeth not onely that this Jehovah is to be worshipped but that he alone is to be worshipped and to be accounted for our God Some of the ancient made this preface to be the first Commandment and for the second Commandement they took the words following Hesychius Thou shalt have no other gods before me But it is manifest that these words I am the Lord thy God c. are not the words of commanding ought but of one recording or rehearsing something of himselfe Howbeit the words which follow Thou shalt have no other gods c. have the forme and nature of a Commandement The end of the first Commandement The Commandement then is Thou shalt have no other gods before me The end of this Commandment is the immediate internall or inward worship of God that is that we acknowledge the true God alone revealed in the Church and give due honour unto him with our whole minde will and heart Moreover this Commandement is in such wise a negative and denieth other gods as that it containeth also an affirmation thus Thou shalt have none other gods therefore thou shalt have me that Jehovah which have manifested my selfe in my Church thy God alone Now to have God What it is to have God is 1. To know and acknowledge God namely that there is a God that he is one God that he is such a God as he hath manifested himselfe in his Church and that he is such a God also towards us 2. To trust in God onely 3. With great humility and patience to subject and submit our selves unto God 4. To expect and looke for all good things from God onely 5. To love God 6. To reverence and worship God Herein consisteth the obedience of this Commandement whose parts are the vertues which follow immediatly after the explication of the words of the Commandement What is meant by the words other God What it is to have other gods An other God is every thing to which the properties and works of God are attributed though the thing it selfe have them not and they be not agreeable to the nature of the thing whereunto they are attributed To have other gods is not to have the true God that is either to have no God or to have moe gods or an other then the knowne God or not
to acknowledge God to be such unto us as he is manifested or not to trust in God not to subject and submit our selves unto God in true humility and patience not to hope for all good things from him alone not to love and feare him The parts of this impiety are those vices contrary to these vertues whereof we purpose presently to intreat Before me or in my sight as if he should say Thou shalt have no other gods not onely in thy gesture and words in the eyes of men but neither shalt thou have strange gods in the closet of thy heart because nothing is close and hidden from my sight but lieth wholly open and is altogether manifest unto me the searcher of the hearts and reines The most ready and easie way of expounding each Commandement is to distribute the obedience of every Commandement into his vertues as parts adjoyning afterwards thoses vices which are opposite unto the same vertues The parts of the obedience of this first Commandement are seven vertues The Knowledge of God Faith Hope the Love of God the Feare of God Humility and Patience These vertues are commanded and their contrary vices are forbidden I Vertue The knowledge of God Rom. 10.14 John 17.3 The knowledge of God is so to judge of God as he hath manifested himselfe in his word and works and to be moved and stirred up by that knowledge to a confidence love feare and worship of the true God How shall they beleeve in him of whom they have not heard This is life eternall that they know thee to be the onely very God and whom thou hast sent Jesus Christ The extremes repugnant to this vertue are many Ignorance of God and his will 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 and by his manifestations This ignorance is either naturall Two-fold ignorance or ingendered in men which is of those things which we are ignorant of or cannot understand through the corruption of our nature or else it is a purposed or endeavoured ignorance which is of those things that our conscience telleth us must be enquired after neither yet doe wee enquire after them with an earnest desire namely with a desire of learning them and of obeying God Of both these ignorances it is said There is none that doth understand and seeke God Psal 14.2 1 Cor. 2.14 The naturall man perceiveth not c. Errours touching God 2. Errours conceived or false imaginations and opinions of him as when 1. Some imagine there is no God 2. Some feigne that there are moe gods as in ancient times the Heathen the Manichees c. 3. If they professe it not in words yet in deed they make gods while they ascribe those things to creatures which are proper to God onely as the Papists who make their prayers unto Angels and men departed For prayer and invocation attributeth unto him who is invocated infinite wisdome and power Wherefore Paul saith that they who pray to creatures Rom. 1.23 24. Turn the glory of the uncorruptible God to the similitude of the image of a corruptible man and of birds and of foure-footed beasts and of creeping things And Turne the truth of God into a lye and worship and serve the creature forsaking the Creator So neither will the Angell suffer John to worship him and addeth this reason I am thy fellow-servant Apoc. 19 10. and one of thy brethren which have the testimony of Jesus worship God 4. In like manner also they imagine false opinions of God who know God to be but one but know not the true God which hath revealed himselfe in the Gospel as the sounder Philosophers and Mahumets Sectaries 5. And so they also who professe that they know that one and true God but yet slide and fall from him and in place of him worship an Idol which they make unto themselves because they imagine this God to be some other kind of god then he hath revealed himselfe to be in his word as Jews Samosatenians Arrians Pneumatomachi c. John 5.23 1 John 2.24 He that honoureth not the Son honoureth not the Father He that denyeth the Son hath not the Father Magick What Magick is Magick Sorcery and Witcheraft which is most repugnant and contrary to the knowledge of God For it is a league or covenant with the Devill the enemy of God with certaine words or ceremonies adjoyned that they doing or saying this or that shall receive things promised of the Devill and such things as are to be asked and received of God alone as that by his aid and assistance they shall know or worke things not necessary tending either to the fulfilling of their evill lusts or to ostentation or to the commodities of this life Magus as also Magia that is Magick is a Persian word signifying a Philosopher or a Teacher But men perceiving their owne ignorance sought for the Devils help Enchantments and so the names grew infamous Unto Magick belong enchantments which are the using of certaine words or ceremonies according to a covenant before entred with the Devill which being done and spoken the Devill should performe that which the enchanters request Now in these ceremonies and words which they use there is no efficacy or force but the Devill himselfe accomplisheth those things which he hath promised to this end that they may revolt from God to the Devill Leviâ— 20.6 Deut. â—1 10 11 12 â—3 14. and worship him in place of God Now as the Magician so they also are condemned by this Commandement whosoever use the help of Magicians Superstition Superstition which is to attribute such effects to certaine things or observations of gestures or words as depend not either on naturall or morall reason or on the word of God and either do not at all follow and fall out or are wrought by the Devils and other causes then those whereby they are thought to have beene done For though it be no covenant with the Devill yet it is Idolatry Under this vice of superstition are comprehended south saying Levit. 19.26 Esay 14 25. â—7 13 observations of dreames divinations signes and predictions or fore-telling of Wizzards all which are by expresse words condemned in Scripture Confidence in creatures All trust and confidence which is reposed in creatures For this is manifestly repugnant to the true knowledge of one God and to faith and hope For trust and confidence is an honour due unto God alone which whoso translateth unto creatures doth in very deed imagine moe gods Wherefore God in his word doth utterly condemne those Psal â—6 2. Jeâ— 17 â— Mat. â— 24. Epâ—es 5.5 who repose trust and confidence in things created as in men And also he condemneth those which put their trust in their owne workes and in riches
is in them nor any punishment of sinne and they are assured that they shall never sinne or be punished He will destroy death for ever and the Lord God will wipe away the teares from all faces The feare of God which is in the regenerate in this life is an acknowledging of sinne and the wrath of God and an earnest griefe for the sinnes committed for the offending of God and for those calamities which by reason of sins both we and others sustaine and a feare of future sins and punishments and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is shewed unto us through Christ Feare yee not them which kill the body Mar. 10.28 but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Fearest thou not God seeing thou art in the same condemnation Luke 23.40 This feare is commonly called Son-like feare Son-like feare because it is such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and feare lest they farther offend him and be punished and yet notwithstanding are alwaies perswaded of the love and minde of their Father towards them and therefore they love him and for this love of him whom they have offended they are the more grievously sorry So is it said of Peter So he went out Mat. 26.75 Servile feare and wept bitterly Servile feare such as is of slaves or servants towards their Masters is to shunne punishment without faith and without a desire of changing and amending this life with a despaire and shunning of God and with a separation from him Three diffences between Son-like and slavish feare The Son-like feare differeth from a servile or slavish feare 1. Because this Son-like feare ariseth from a confidence and love of God And therefore 2. It principally shunneth not God himselfe but the dâ—spleasing and offending of God and 3. It is certaine of everlasting life Servile feare 1. Ariseth from a knowledge and an accusing of sinne and from a feeling of Gods judgement and anger against sinne and 2. Is a shunning and hatred of God and punishment and the judgements of God on sinne but not of sinne it selfe 3. And is so much the greater how much the more certain expectation there is of everlasting damnation and how much the greater despaire there is of grace and the mercy of God This feare of God is in the Devils and in the wicked and is that beginning of everlasting death which the wicked feele in this life I heard thy voice in the garden and was affraid Gen. 3.10 James 2.19 Esay 57.21 The devils beleeve and tremble There is no peace unto the wicked Wherefore it is an hatred and shunning not of sinne but of God and is repugnant to the faith and love of God It is noâ— commanded but forbidden in this Commandement 1 John 4.8 There is no feare in love but perfect love casteth out feare for feare hath painefulnesse and he that feareth is not perfect in love Now because in the Saints in this life neither faith nor love are perfect but are often shaken with many tentations and doubts therefore albeit this son-like feare is begun in them yet it is never in that purity but that some servile feare is mingled with it Examples hereof are rife and frequent in the Psalmes and in the book of Job Psal 32.3 and 38.4 Job 13.24 When I held my tongue my bones consumed when I roared all the day Mine iniquities are gone over mine head and as a weighty burden they are too heavy for me Mine heart panteth my strength faileth me Wherefore hidest thou thy face and takest me for thine enemy We are further here to observe The feare of God used in Scripture for the whole worship of God Prov. 1.7 1 Tim. 1.5 1 Joh. 5.2 that oftentimes in Scripture the love of God and the feare of God is taken for the whole worship of God or for the generall obedience according to all Gods Commandements As The feare of the Lord is the beginning of wisdome The end of the Commandement is love out of a pure heart c. In this we know that we love the children of God when we love God c. The reason hereof is because the feare and love of God seeing they spring of faith and hope are causes of our whole obedience For they who truly love and feare God will not offend him in any thing but indeavour to doe all things pleasing and acceptable unto him The contrary vices Unto the feare of God are repugnant 1. In the defect Prophanenesse carnall security and contempt of God 2. In the excesse Servile feare and despaire of which we have already spoken sufficiently VI Vertue Humility Humility is to acknowledge all those good things which are in us and are done by us not to come from any worthinesse or ability of our own but from the free goodnesse of God and so by the acknowledging of Gods divine Majesty and our infirmity and unworthinesse to subject and submit our selves unto God to give the glory of all things which are in us to him alone truely to feare God and to acknowledge and bewaile our owne defects and vices not to covet to any higher place or condition neither trusting in our owne gifts but in the help and assistance of God to hold our selves contented with our vocation and calling not to despise others in comparison of our selves neither to let or hinder them in the discharging of their duty but to acknowledge that others also are and may be made profitable instruments of God and therefore to give place and honour unto them not to attribute unto our selves things above our force and power not to affect any excellency above others but to be well contented with those things which God hath given us and to imploy all our gifts and studies to the glory of God and the safety of our neighbours even those which are of the baser and unworthier sort neither at any time to murmure against God if we faile of our hope or if we be despised but in all things to ascribe the praise of wisdome and justice unto God 1 Cor. 4.6 7. These things I have figuratively applyed unto mine owne selfe and Apollos for your sakes that ye might learne by us that no man presume above that which is written that one swell not against another for any mans cause for who separateth thee And what hast thou that thou hast not received 1 Pet. 5.5 God resisteth the proud and giveth grace to the humble Humble your selves therefore under the mighty hand of God that he may exalt you in due time Whosoever shall humble himselfe as this little child Mat. 18.4 the same is the greatest in the kingdome of heaven Do nothing through contention Phil. 2.3 or vaine glory but
those things which are in themselves indifferent are so liked of God that their contraries also are not of him disliked or disallowed insomuch that both of them may be done of faith which faith maketh both the worke and the person acceptable to God Thus farre have we proceeded in speaking of the commandement it selfe it remaineth that we prosecute the exhortation But first the doctrine touching Images sith it pertaineth to the Commandement is to be weighed and considered which is wholly contained in the two questions next insuing of the Catechisme Quest 97. May there then at all any Images or resemblances of things be made Ans God neither ought nor can be represented by any meanes a Esay 40.25 and for the creatures although it be lawfull to expresse them yet God forbiddeth notwithstanding their Images to be made or had as thereby to worship or honour either them or God by them b Exo. 34.17 23 24. 34.13 Numb 33.52 Deut. 7.5 12.3 16.22 The Explication AS concerning the words of the Commandement we are to observe that there are two parts of this second Commandement The former part forbiddeth Images to be made or had Thou shalt not make to thy self any graven Image nor the likenesse of any thing c. The second and latter part forbiddeth to worship them with divine honour Thou shalt not bow downe to them nor worship them In the former part question is made Whether all Images and if not all What Images are lawfull or not lawfull and How farre forth they are so In the latter Whether all bowing to Images be forbidden and can by no meanes be defended Of Images and Pictures in Christian Churches The chiefe questions concerning Images are these 1. Whether and how far forth Images in Churches are forbidden by this Commandement 2. Whether the worshipping of Images may be defended 3. Why they are to be abolished in Christian Churches 4. How and by whom they are to be abolished The two former of these fall under this 97. question of the Catechisme the latter belong to the 98. question immediatly following The Hebrew names of an Image THe usuall Hebrew words are Zelem and Themunah which signifieth an Image and Lpesel that is to say a graven Image and Hhezebh that is to say an Idoll or Statue derived from Hhazabh which signifieth to trouble to vexe or grieve fitly so called from the effect of Idolatry because and Idoll vexeth and grieveth the conscience The Greek names of an Image The Greeks call an Image and Idoll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit any resemblance or likenesse especially that which men frame unto themselves thereby to represent and worship God whether it be a solid-bodied Statue or a bare and naked Image or Picture The Latine names Imago Statua Simulachrum Idolum A fond distinction of the Papists between the words Idolum and Simulachrum confuted by three reasons The word Imago with the Latins is any similitude represented and shadowed or painted the word Statua is any solid Image carved or cast and so is Simulacrum The self-same also doth the word Idolum signifie which of a Greek word is made a Latine Notwithstanding our late Popish Sophisters have invented a distinction between the words Idolum and Simulacrum thereby the more colourably to defend their worshipping of Images For they will have the word Simulachrum to signifie the Image of a thing truly existing in the world and the word Idolum to import an Image of some imaginary and counterfeit thing and therefore that Idols indeed and their worship are forbidden but not Images But the fondnesse and vanity of this distinction is apparent 1. Out of the derivation of both these words For the words Simulachrum and Idolum differ no more than these words panis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which both signifie the same thing even bread but herein only is the difference that the former is a Latine word the latter a Greek word For as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a forme or shape from formando which is to forme and fashion so the word Simulachrum is a counterfeit or shadow from the word Simulando which is to resemble counterfeit or shadow saith Lactantius 2. The Interpreters of Scripture use both these words indifferently For the Septuagint every-where translate the Hebrew word Hhezebh by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latin Interpreters translate it Simulacrum Thus the vulgar Laâ—in Interpreter rendreth this caveat Cavete vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words Fugite Simulacra Flie Idols 1 Joh. 5.21 3. The use of both these words is indifferent in good and probable Authors Cicero in his first booke De Finibus speaking of the Atomâ— calleth them Imagines Idola both Images and Idols Euripides likewise termeth the ghosts of Polydore and Achilles Eurip. in Hecub 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Idoll Therefore an Idoll is not onely an Image of a feigned thing but of a true thing also Againe on the other side the word Simulachrum is used for the Image of a feigned thing For Pliny calleth the Idoll of Ceres a false goddesse Plin. lib. 13. c. 4. by the name Simulachrum and Vitruvius likewise termeth the Image or Idoll of Diana Simulachrum Wherefore false and feigned is this distinction of these Sophisters betweene the words Idolum and Simulachrum Thus much of the names used in divers languages to expresse that we call an Image Images and Pictures not simply forbidden Now to the question we answer that Images or Pictures are not here simply forbidden to be made or had at all because the Science of casting carving painting and embroidering is reckoned among those Arts and Crafts which are renowned and commendable and are profitable for mans life and are the gifts of God and God himselfe tooke care Exod 31.30 3â— 30 Syrac 38 2â— 1 Kings â— 30 10.20 Two â—orts of unlawfull Images 1. Images of God that Images should be made in his Tabernacle and Salomon provided that in his Throne Lions and in the Temple by Gods appointment and commandement Palme-trees and Cherubins should be carved and set up Neither is the reason hereof hard and obscure because writing and painting are profitable for the memoriall of things done for ornament and for a liberall and ingenuous delight of mans life Wherefore the Law forbiddeth not the use of Images but the abuse namely it forbiddeth that Images should be made as by them to represent or worship God or any creatures That Images of God are unlawful and forbidden in this Commandemenâ— proved by foâ—â—e season So that simply all Images or Pictures are not forbidden but onely some which are unlawfull are forbidden as first All Images and Pictures of God that is made to represent or worship God are simply here condemned as it is manifest By the end of the Commandement By
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
Ghost whereof none repent and therefore it is not forgiven neither in this life nor in the life to come The other deniall is speciall and particular 2. Speciall which is the deniall of weaklings and is committed either through errour not voluntarily neither purposed or through feare of affliction when as not withstanding there remaineth still in the heart an inclination and griefe detesting that weaknesse and deniall and some purpose also to struggle out of it and to obey God by applying unto himselfe the promise of grace and by giving himselfe unto repentance Into this deniall may the Elect and Regenerate fall but they get out of it againe and returne unto the confession of the truth in this life as it is shewed and exemplified in Peter Matth. 26. thrice denying his Master through infirmity but at length repenting Dissembling of the truth Dissimulation or dissembling and hiding of the truth when as Gods glory and our neighbours safety requireth a confession of the truth which then requireth it when false opinions concerning God and his will or word or concerning the Church seeme to be confirmed and strengthened by our silence in the minds of men or when those things remaine secret and hidden which God will have knowne and manifest for the maintenance of his glory against the reproaches of the wicked for the convincing of the obstinate and for the instructing of those which are desirous to learn or lastly when our silence maketh us suspected to be approvers and abetters of the wicked So did the parents of the blind man dissemble and those chiefe Rulers also who would not confesse Christ for feare of the Jewes John 9.22 12.42 43. lest they should be cast out of the Synagogue Untimoly confession An unseasonable and untimely confession that is whereby without any advancing of Gods glory and without the furtherance of any ones safety and without any necessity of discharging his calling or duty there is stirred up either a derision and evill entertainment of the truth or the fiercenesse and cruelty of the enemies against the godly Such a confession whereas it doth rather darken then set forth the glory of God and rather hindereth then furthereth the safety of the Church swerveth plainly from the scope and end of true and lawfull confession and therefore is not a right using but an abusing of Gods Name Therefore Christ for biddeth it Give not that which is holy to dogges And Paul Matth. 7.6 Titus 3.10 Object 1 Pet. 3.15 Reject him that is an heretick after once or twice admonition c. Neither doth that crosse this which is said Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you with meeknesse and reverence For Peter willeth us to be alwayes in a readinesse or furnished to make answer concerning the summe and grounds of Christian doctrine and to repulse all slanders and cavils whereby the doctrine of the Gospel is traduced and defamed by the adversaries thereof yet so as that it is not necessary to utter and expound to every one but unto all those which require a reason and an account of our faith thereby either to learne it or know it or to judge of it But whom we see once to scoffe at the true doctrine which hath been expounded and confirmed unto them sufficiently if they againe require a reason and account of our faith we are not to make further answer For so Christ himselfe after he had sufficiently confessed and confirmed his doctrine by testimonies answereth nothing unto the High-Priest and Pilate touching the false witnesses And himselfe rendereth a reason of his silence If I shall tell you you will not beleeve me Matth. 26.63 and 27.14 Another reason is given by Esaiah He was oppressed and was afflicted and did not open his mouth that is because Christ knew he was to suffer according to his Fathers will after his cause was sufficiently defended he is not carefull of delivering his person from injuries contumelies and punishments for he knew that this obedience did tend to his fathers glory But contrariwise when the High-Priest adjureth him he confesseth himselfe to be Christ because then his silence would have given suspicion of contempt of the Name of God whereby he was adjured Object We doe not perceive who are swine and dogges wherefore we are to render a reason of our faith to all without putting any difference Answ Christ doth not call all wicked men swine or dogs but those only who contemne and make a mock of the doctrine confirmed which they have heard and which hath been expounded unto them 2. Christ willeth us not to judge of dogs and swine by the secrets of their hearts but by their present words and deeds If againe it be replyed In matters of difficulty and such as are hard to be judged except there be delivered some certaine and exact rule to judge and deale mens consciences are left wavering and in doubt But if also we are to judge of the outward shew of swine and dogs it is hard to pronounce who are to accounted for swine and dogs Therefore mens consciences are left in doubt unto whom and when confession must be made The Minor is false for Christ will have none to be counted for dogs and swine but such as shew manifest stubbornnesse and obstinacy in their words and deeds of whom it is no hard thing to judge out of the word of God And further the holy Ghost is promised unto all that aske him by whom their judgements and actions may be directed that they erre not And lastly seeing in this life we attaine not unto the perfection of Gods law neither in other things neither in this point they who joyne the desire of Gods direction with an earnest care of Gods glory and love of their neighbour may and ought to be certaine and assured either that their counsels are so ruled by the holy Ghost that they erre not or if they erre that yet their error is pardoned and forgiven them And this certainly sufficeth for the retaining of a good conscience If lastly it be objected that Tyrants and many Magistrates which persecute the Church are swine and dogges and therefore we according to Christs commandement are not to make answer unto them if they demand our Religion We answer that this reason is a fallacy of the accident For if the Magistrate demand our Religion or any other by their commission and in their name we are necessarily to make answer of our confession unto them both in respect of their office whereunto we owe obedience and also in respect of Gods glory according as it is said of Christ Marke 8 3â— Whosoever shall be ashamed of me and of my words among this adulterous and sinfull generation Matth. 10. Luke 12. of him shall the Sonne of man be ashamed also when he cometh in the glory of his Father with
provoke him to punish thee in that thou art a perjured person Hee that sweareth to his owne hinderance and changeth not shall never be moved Whosoever voweth a vow unto the Lord Psal 15.4 5. Numb 30.3 or sweareth an oath to binde himselfe by bond hee shall not breake his promise but shall doe according to all that proceedeth out of his mouth But oaths that are made of unlawfull things either by an errour or by ignorance or through infirmity or against the conscience it is sin to keep them And therefore such oathes are to be retracted and re-called by repenting and surceasing a wicked purpose not to be continued by persisting and practising it lest we adde thereby sins unto sins In the Lords eyes a vile person is contemned Psal 15.6 hee that sweareth to his owne hinderance and changeth not For hee that keepeth an oath made of unlawfull things heapeth sin upon sin both in that he sware amisse and so hath a will to sin and also in that hee endeavoureth to doe that which he sware amisse and so confirmeth that will of sinning by an oath according to the common rule Ill sworne and worse kept for what things God forbiddeth those things he will not have men either sworn or unsworn to performe and what he forbiddeth us to will or promise or swear so much the more doth he forbid us to doe the same how much the more grievous a thing it is to doe them than to will or promise them They therefore who keep that which they have ill sworne heap sin upon sin as did Herod putting John Baptist to death by pretence of keeping his oath And likewise such as keep Monasticall vowes whereby they have sworne Idolatry and impious single living Neither is this argument of any force An oath is necessary to be kept But they have sworâ— these things therefore they must needs keep them For the Major 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 lawfull oath which also is amended and corrected by repenting thereof and by desisting from an evill purpose not by persisting therein or by performing it according as it is said Let him that stole steale no more and according to the example and doctrine of David Ephes 4.22 who sweareth that he will destroy Nabal together with his family saying So and more doe God unto the enemies of David for surely I will not leave of all that he hath 1 Sam. 25.22 by the dawning of the day any that pisseth against the wall But after hee had heard Abigail speake hee giveth thankes to God that the executing and fulfilling of his oath was hindered by her and confirmeth by a new oath that this is Gods blessing and benefit saying Blessed be the Lord God of Israel Vers 32 33 34. which sent thee this day to meet mee and blessed be thy counsels and blessed be thou which hast kept mee this day from coming to shed bloud and that mine hand hath not saved mee For indeed as the Lord God of Israel liveth who hath kept mee back from hurting thee c. Object 1. He that sweareth to doe a thing which is in his power to doe and yet doth it not maketh God witnesse of a lie But hee that sweareth to make a slaughter sweareth that which is in his power to doe Therefore hee which sweareth to slay and doth it not maketh God witnesse of a lie and God may not be made witnesse of a lie Therefore sworne slaughter must be executed Answ The Major is true if it be understood of a thing which both is in our power and is also lawfull but it is false if we understand it of any thing which being in our power is unlawfull He that sweareth indeed ought that is lawfull and is in his power and doth it not maketh God witnesse of a lie but if it be an evill thing which he sweareth the recalling thereof is better than the keeping For an unlawfull oath being broken maketh not God witnesse of a lie because the revoking of it is good as appeareth in the revoking of that oath which David had made to destroy Nabal with all his houshold Object 2. The oath of peace which was made to the Gibeonites Josh 9.15 was against the Commandement of God It is lawfull therefore to keep an oath made of things unlawfull Answ 1. We deny the Antecedent namely that that oath of peace was unlawfull and against the Commandement of God For they were not excluded from peace if any of those Nations which God had commanded to be destroyed did aske peace of the Israelites and did imbrace their religion Now the Gibeonites desired peace and are adjudged to serve the Tabernacle for wood-cleavers and drawers of water perpetually Therefore the peace which was promised them albeit it was obtained by fraud and guile yet was it not repugnant to Gods Commandement 2. In this Reason is a fallacy of alledging a false cause The Israelites doe not therefore keep this oath as that they were bound thereby because they sware it being deceived and thinking the Gibeonites to have bin of another countrey but 1. For avoiding of offence whereby the Name of God might be disgraced among the Heathen Two causes why the Israeâ—ites kept their oath made to the Gibeonites if the Jewes had not kept their oath 2. Because it was lawfull and just to save them which desired peace and imbraced their religion although no oath had been made at all Out of those things which have been spoken concerning the keeping of lawfull oathes answer is made unto this Question Whether oathes extorted from men against their wils are to be kept Extorted oathes are to be kept if they containe nothing in them that is unlawfull or if they have the fore alledged conditions although they be unprofitable and hurtfull to us But unto wicked oathes no man ought to be forced neither verily should wicked oathes be extorted by any tortures from us but wee must choose to die rather But if any wicked and impious oathes be made through feare or infirmity against our conscience those doe not binde and are to be re called because what is impious to be done that is impious to be sworne neither is one sin to be heaped on another Now extorted oathes that are not impious which are made of things lawfull and possible though hurtfull and hard are doubtlesse to be kept but if any impossibility afterwards happen they binde not at all If otherwise there happen no impossibility afterwards they are doubtlesse to be kept because thou art bound by Gods Law to choose the lesser evill If it be just to doe which thou through constraint hast promised it is just also for thee to promise by oath to doe it For what we may lawfully doe the same also wee may lawfully promise by an oath to doe As if a man
and how manifold shall hereafter be shewed Here God speaketh emphatically as of a thing most strictly charged and injoyned Remember that thou keep holy that is with great care and religion keep holy the Sabbath day and else-where hee commanded him to be put to death which breaketh the Sabbath The causes why God doth so severely command the keeping of the Sabbath Three causes why the observing of the Sabbath was so severely commanded are 1. Because the breach and violating of the Sabbath is the breach and violating of the whole worship of God For the neglect of the Ministery doth easily corrupt the doctrine and worship of God 2. Because by so severe exacting of the ceremoniall or typicall Sabbath God would signifie the greatnesse and necessity of the thing signified by this type namely the spirituall Sabbath 3. Because God will have the externall Sabbath to serve for the beginning and perfecting of the spirituall Sabbath Keep holy To sanctifie and keep holy the Sabbath is not to spend the day in slothfull idlenesse What it is to keep holy the Sabbath but to eschew and avoid sin and to doe good works on the Sabbath Now God is otherwise said to sanctifie the Sabbath than are men God is said to sanctifie the Sabbath because he appointeth it for divine worship How God and how man are said to sanctifie the Sabbath Men are said to sanctifie the Sabbath when they referre it to that use unto which God hath appointed it Six dayes shalt thou labour Six dayes God allotted unto men to labour in the seventh hee selected to his worship not that hee would that on other dayes the worship of God and the meditation of divine things should be omitted but hee requireth these two things 1. That on the Sabbath day there be not onely a serving of God Two things required by God of us on the Sabbath as on other dayes but also a publike serving of him in the Church 2. That on that day all other labours should give place to the private and publike service of God which on other dayes every one doth exercise according to his vocation What workes are forbidden on the Sabbath Thou shalt doe no worke God forbiddeth that on the Sabbath day wee should worke not any worke whatsoever but onely servile workes or such as hinder the worship of God and exercise of the Ministery which declaration is expresly elsewhere set down Yee shall doe no servile worke Levit. 23.25 Therefore Christ defendeth his Disciples pulling the eares of corne on the Sabbath day to drive away hunger and himselfe healeth a man having a dry hand and saith that an Oxe or any Beast Mat. 12.3 Luke 14.4 5. falling into a pit on the Sabbath may be drawn out thence without any sin Macchabaeus fighteth on the Sabbath day that there might be some preserved which should keep the Sabbath And of the like actions there are two reasons given 2 Maccab. 15. 1 Mac. 2.40 41. If we doe all as our brethren have done and fight not against the heathen for our lives and for our lawes then shall they incontinently destroy us out of the earth Therefore they concluded at the same time saying Whosoever shall come to make battell with us on the Sabbath day wee will fight against him For the maintenance of their life and religion they say it is lawfull to fight even on the Sabbath day By the same reasons doth Christ defend his Disciples and himselfe citing a place of Hosea cap. 6. If yee knew what this is Mat. 12.7 Marke 2.27 I will have mercy and not sacrifice yee would not have condemned the innocent And The Sabbath was made for man and not man for the Sabbath that is ceremoniall works must give place to the morall works so that rather the ceremonies must be omitted than such works of charity as our necessity or the necessity of our neighbour requireth And Have yee not read in the law how that on the Sabbath dayes Mat. 5.6 the Priests in the Temple break the Sabbath and are blamelesse but I say unto you Here is one greater than the Temple Also Yee on the Sabbath day circumcise a man If a man on the Sabbath day receive circumcision that the law of Moses should not be broken be ye not angry with me John 7.22 23. because I have made a man every whit whole on the Sabbath day By which words hee sheweth that such works as hinder not the use of the Sabbath but rather further and establish it such as are the works which appertain to the service of God or sacred ceremony or to charity and love towards our neighbour or to the saving of our owne or anothers life as that present necessity will not suffer them to be deferred untill another time doe not break or violate the Sabbath but are most of all required to the right and lawfull observation or keeping of the Sabbath Thou and thy Son and thy Daughter He will also have our children and family to cease from their labours for two causes Two causes why our children and family must cease from labour on the Sabbath 1. Principally that these also may be brought up by their Parents and Masters in the service of God and may be admitted unto the Ministery of the Church For God will have these also to be members of his Church 2. Because he will have especially on the Sabbath day love and bountifulnesse towards our neighbour to be shewed and seen in the Church Why Converts strangers must cease from labour on the Sabbath Why Infidels strangers must cease from labour on the Sabbath The stranger c. He willeth also strangers to intermit their labours and that if they were converted to true religion because they were of the houshold of the Church if they were Infidels he commandeth it them not in respect of themselves but in respect of the Israelites 1. Lest by their example they should give offence to the Church 2. Lest their liberty might be an occasion to the Jewes to accomplish by them those labours which it was not lawfull for them to work by themselves and so the law of God should be deluded Hereby is answer made unto three questions 1. Whether other Nations were also bond unto Mosaicall ceremonies if any of them lived among the Jewes 2. Whether they which are aliens from the Church may or ought to be forced to religion 3. Whether the Sacraments among which was also the Sabbath ought to be common unto Infidels with the Church Unto these questions we thus answer To the first and second as concerning binding and constraint the strangers which conversed among the Jewes Three questions concerning the Sabbath answered were not forced either to all ceremonies or to religion but to externall discipline which was necessary for the avoiding of breeding offences in the Church wherein they lived For a Magistrate ought to be a maintainer
the mutuall duties of both parties commanded For when God commandeth the duty of inferiours towards superiours he doth also of the contrary command the duties of superiours towards inferiours and when he commandeth Parents to be honoured he will withall that both they be as Parents to us and also behave themselves as worthy of honour that is to doe the duty of Parents and seeing he prescribeth the duty of Parents it must needs be that he also injoyneth the duties of others who beare rule whereas they are comprehended under the name of Parents So also he commandeth the duties of children when he commandeth them to honour their Parents and therein also not onely the duties of children but of all inferiours also because he will that all superiours be honoured of the inferiours Hence we easily answer that objection Object God in this Commandement willeth only our Parents to be worshipped which is the duty of inferiours Therefore he commandeth nothing here to superiours Ans I deny the consequence of this reason and rather by retortion of the argument thus conclude Because he commandeth Parents to be honoured Therefore he prescribeth the duties of superiours For when he giveth the names to the superiours he giveth them also the thing it selfe or that from whence they have the name and if God will have them to be honoured he will also have them to doe those things that are worthy of honour And albeit sometimes wicked men beare rule and therefore are unworthy of honour yet the office is to be distinguished from the persons and whose vice we ought to detest their office we must honour because it is Gods ordinance Seeing then the superiours are to be honoured in respect of their office it is manifest that so far forth onely we must yeeld obedience to them as they passe not the bounds of their office The promise is That thy dayes may be long in the land which the Lord thy God giveth thee This promise God annexed to this Commandement 1. That by so singular a benefit proposed as a reward he might the more invite us to the observing and keeping hereof 2. To signifie how greatly he esteemeth that obedience and how grievously he will punish those which doe against this obedience 3. To signifie how necessary this obedience is For this obedience towards Parents is a preparing and a motive cause to the whole obedience of the Laws which follow Saint Paul alledging this promise saith That this fifth Commandement is the first Commandement with promise that is Ephes 6.2 with speciall promise or of a certaine particular blessing which God promiseth to them that performe obedience And the blessing or benefit which he promiseth is long life Object The first Table hath also a promise adjoyned Therefore this Commandement is not the first with promise Ans This Commandement hath a speciall promise the first Table hath onely a generall Object But long life seemeth not to be any blessing or benefit by reason of the misery of this life Therefore it is a fruitlesse promise Ans This cometh but by an accident For long life is a blessing by it selfe though it be joyned with misery Repl. 1. A good thing joyned with great evils is rather to be wished away then wished for But long life is joyned with many evils Therefore that blessing by reason of the accidents seemeth rather worthy to be wished away from us then to be wished to come unto us Answ A good thing is to be wished away from us if it have accompanying it greater evils But God promiseth unto the godly together with long life a mitigation of calamities and a long fruition of Gods blessings even in this life Moreover the worship and celebrating of God in this life is so great a good that the calamities of this life ought not to enter the balance or stand in comparison with it Repl. 2. The wicked also and disobedient are long lived Therefore long life is not a benefit proper to the godly Answ 1. A generall rule is not overthrowne by the varying of a few examples For the disobedient for the most part perish after an evill manner and untimely The eye that mocketh his Father let the Ravens of the valley pick it out Prov. 30.17 Prov. 20.10 He that curseth his father or his mother his light shall be put out in obscure darkenesse Ans 2. Corporall benefits are bestowed on the godly for their safety and salvation and therefore are tokens and arguments to them of Gods good will towards them but on the wicked such are bestowed partly that they being thereby called and invited to repentance may become more excuselesse in Gods judgement partly that the godly and elect which are mingled among the wicked may enjoy these blessings Repl. 3. All godly and obedient children are not long lived yea many of them dye speedily Answ 1. Againe a generall rule is not overthrowne by the varying of a few examples For the greatest part of the godly are long lived 2. Promises of corporall blessings are understood with an exception of chastisement and of the Crosse 3. That crosseth not this promise because unto them their translating into a better life is a most ample and large recompence of long life Three parts of the obedience of this Commandement The parts of the obedience of this Commandement are three 1. The proper vertues of superiours 2. The proper vertues of inferiours 3. The vertues common to both The proper vertues and defects of superiours distinguished according to their duties and functions 1. THe duties and functions of Parents are Foure duties of Parents Mat. 7.9 1 Tim. 5.10 Ephes 6.4 Deut. 4.9 Prov. 13.1 Prov. 19.18 The opposite sins to those former duties of Parents 1. To cherish and nourish their children 2. To defend and protect them from injuries 3. To instruct or commit them to be instructed of others 4. To rule and governe them by domesticall discipline The same duties belong unto Tutors who succeed in the roome and place of Parents The sinnes therefore repugnant to the duties of Parents are 1. Not to provide and minister necessary sustenance unto the children or to bring them up in riot 2. Not to defend their children against injuries or not to accustome them to patience and gentlenesse or to offend in a foolish over-tender love for some small or no injuries done unto them 3. Not to instruct or take care that their children be instructed according to their owne and their childrens ability or to corrupt them by their evill instructions and examples 4. To bring them up in idlenesse and licentiousnesse of sinning not to chastise their children as necessity requireth or to be too fierce and cruell unto them beyond their duty or the degree of the fault committed Two duties of Schoole masters 2. The duties of Schoole-masters or Teachers 1. To teach and instruct their Schollers faithfully seeing they are in the place of Parents 2. To rule and governe
truth figuratively uttered The contrary vices either to move or delight others without bitternesse and keeping the circumstances of place time and persons The extremes in the excesse are In excesse Scurrility Scurrility Dicacity Dicacity Back biting Backbiting Scurrility is obscene and homely jesting especially in serious matters Scurra that is a scurrilous person is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse and dung Dicacity or scoffing is a vice of jesting bitterly and of deriding boording and exagitating others but especially such as are miserable Back-biting is a vice which spreadeth false slanders of others construeth doubtfull speeches in the worse part with a desire of revenge and an endeavour to hurt or raise envy The extremes in the defect are Stolidity Stolidity or foolishnesse Sottishnesse Sottishnesse or unsavourinesse Foolishnesse is an untimely affectation of Urbanity In defect Sottishnes is an absurd and unsavoury affectation of Urbanity Now Vrbanity is an especiall gift of the wit but yet may be gotten by experience in matters ON THE 44. SABBATH Quest 113. What doth the tenth Commandement forbid Ans That our hearts be not at any time moved by the least desire or cogitation against any Commandement of God but that continually and from our heart wee detest all sinne and contrarily delight in all righteousnesse a Rom 7.6 The Explication THat the Commandement touching Concupiscence is one and not two That this commandement touching Concupiscence iâ— but one commandement proved against the Papists by foure reasons Exod. 20.17 Deut. 5.21 is manifest 1. By Moses divers rehearsall or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy 2. By Moses conjoyning or comprehending of them both in one verse in both places afore-named 3. By the interpretation of S. Paul who compriseth that whole context verse or sentence of Moses in one Commandement I had not known lust except the Law had said Thou shalt not lust 4. By that that the Papists themselves and others are wont in their Commentaries to joyne the coveting of our neighbours house and wife because indeed they see that for one and the same cause the coveting of our neighbours house wife and all other things that are his are forbidden Whence it followeth that either there is but one commandement touching concupiscence or so many must be reckoned as there are things of our neighbours forbidden to be coveted 5. By the authority of ancient both Jewes and Christian Interpreters whose names are alledged above in the division of the Decalogue The end of this Commandement The scope and end of this tenth Commandement is a rightnesse and inward obedience of all our affections towards God and our neighbour and his goods which must also be observed in the other Commandements Here then some man may say This Commandement is superfluous seeing it requireth no new thing from the rest Answ Nay it is not superfluous because it is added to the former Commandements to be a declaration of them and that universall because this is spoken of the whole in generall and further it is also added to be a rule and levell according to which wee must take and measure the inward obedience of all the other Commandements For in this Commandement is commanded Originall justice or righteousnesse towards God and our neighbour What Originall justice towards God and our neighbour is What Concupiscence is which is the true knowledge of God in our mind and a power inclination and desire in our will and heart and in all our parts to obey God and his knowne will Likewise in this Commandement Concupiscence is forbidden which is an inordinate appetite or a corrupt inclination and pronenesse in the minde will and heart desiring those things that God forbiddeth in his Law Neverthelesse properly originall justice towards our neighbour is here commanded What Originall justice towards our neighbour is which is an inclination and desire to performe unto our neighbour for Gods sake all duties required and to regard and maintaine his safety and welfare There are two extremes of this originall justice towards our neighbour here forbidden What Originall sin towards our neighbour is 1. Originall sin towards our neighbour which is a desire and wishing of those things which hurt our neighbour 2. In the excesse Inordinate love of our neighbour when for his sake wee neglect God Some take Concupiscence and originall sinne to be all one but they differ as an effect differeth from a cause or at least as a part of any thing from the whole For Concupiscence is a propension to those things which are forbidden by the Law How Concupiscence and Originall sin differ Originall sin is the guilt of all mankind the want of the knowledge and will of God We are here to observe that not only corrupt inclinations are sins but also the thinking of evill is sin to wit as the thinking of evill is joyned with a desire of pursuing Concupiscence is sin or doing it Now that Concupiscence is evill and sin albeit it be born with us there is no doubt For we are not to judge according to Nature but according to the Law whether a thing be sin or no For whatsoever is contrary to this is sin be it or be it not born with us The Pelagians denied Concupiscence to be sinne but the Law saith the contrary Thou shalt not covet Rom. 7 7. And Paul saith I knew not sin but by the Law for I had not knowne concupiscence or lust except the Law had said Thou shalt not lust The Pelegians were condemned in many Councels summoned and gathered together for confutation of Pelagius and Celestius their heresies about the yeere of our Lord. 420. and sometime after as in the Milevitane Councell the fifth Councell of Carthage and the Councell of Palaestina in the East The Pelagians chiefe Objections to prove Concupâ—scence to be no sin How Concupiscence is naturall unto us c. Their chiefe Objections are these Object Naturall things are not sin Concupiscence is a naturall thing Therefore it is no sin Ans 1. There is a fallacy of the Accident in the Minor For inordinate concupiscence was not before the fall but happened unto our nature after the fall So then it is Naturall not of it selfe but by accident to wit inasmuch as since the fall it is born and bred with us or it is Naturall that is an evill accident inseparably cleaving to a nature good in it selfe 2. There are foure termes in the Syllogisme by reason of the ambiguity of the word Naturall For in the Major it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrary to the Law and will of God In the Minor it signifieth a thing which we have not by creation but which we have purchased unto us after