the rest This differeth from the other kindes of faith in that this onely is the certaine confidence whereby wee apply Christes merit vnto our selues And we apply it vnto our selues when euerie one of vs doe certainely resolue that the righteousnesse or merite of Christ is also giuen and imputed to vs that wee may be esteemed for iust and righteous of God and also may be regenerated glorified Confidence or trust is a motion of the hart or wil following and pursuing some good thing reioicing and resting therein It is a motion of the heart because it is a following and pursuing of a good thing a desire of retaining that good which a man already doth enioy It is reioicing because it is glad of the present grace of God towardes euerie of vs of full deliuerance from the gilt of sin from sinne it selfe in part because by that which euery one enioyeth in present hee conceiueth euerlasting hope of blessings to come as of euerlasting life of ful deliuery from al euill both of crime and paine and therefore is free from the feare of future euill To him that hath shall bee giuen The holie spirite giuen vnto vs is the earnest and pledge of our full redemption 2. Corinth 1.22 and 5.5 Ephes 1.13 Againe iustifieng faith differeth from the rest in this also that this iustifieng faith is concerning all spirituall giftes and whatsoeuer belong to our saluation and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is of a certaine gift whereby we are not bettered which we may want without any hinderaunce to our saluation neither is it giuen to al the faithful nor at al times Historicall faith is a part of the Iustifieng and befalleth to al both the godly and hypocrits but is not sufficient alone to saluation because it applieth not to it selfe those benefits which are knowen vnto it out of the word Temporary faith hypocrites haue Iustifieng faith therefore comprehendeth historicall but this is not sufficient to make a iustifieng faith as neither are the other two For If the inheritance be of faith that faith then shal be one of these foure But it is not of historicall faith otherwise the Diuels also shoulde bee heirs Neither of temporary for that is reiected by Christ Nor of the faith of miracles if so Iudas also should be heire The inheritaunce therefore is of iustifieng faith which is properly called faith The more general or material cause of faith is a knowledge and assent For if we speak properly we are not said to assent vnto a doctrine which we know not The difference or formall cause is to apply the promise of grace once known and as it were to claim it for him that knoweth it For this causeth faith to be and to be called iustifieng The subiect or part of man wherein it remaineth is the heart or will The peculiar affection or property of it is to rest ioy in God whereby it is distinguished from all the other sorts of faith The holy spirit is the principall efficient cause thereof Instrumentall causes are the word and Sacramentes Furthermore what iustifieng faith is No man knoweth what iustifieng faith is but hee that hath it no man vnderstādeth but he who hath it for he that beleeueth knoweth that he doth beleeue As he who neuer hath tasted honny dooth not verily knowe that it is sweete though you te l him much of the sweetenesse of honny But whosoeuer truely beleeueth that is hath a sauing faith hee both hath experience in himselfe of these things and also is able to declare them to others First hee beeing conuicted thereof in his conscience knoweth that whatsoeuer thinges are spoken in the Scriptures are t ue and diuine For faith is builded vpon a certaine or assured and diuine Testimony otherwise were it not a full perswasion 2. Hee findeth himselfe bound to beleeue them For if I confesse them to bee true therefore is it meete and iust that I should assent vnto them 3. Hee is certaine that thorough Christes satisfaction hee is receiued of God into fauour and is endewed with the holy Ghost and is by him regenerated and directed 4. Hee applieth vnto himselfe all these thinges and dooth thus gather and conclude of the former I knowe that those thinges which are promised belong vnto mee that is with a certaine confidence hee thus concludeth By the present loue of God towardes me and the beginninges or first fruites of the holy Ghost I certainly resolue and am perswaded that God will neuer chaunge this his good will towards mee and therefore I hope also for a consummation and accomplishment of these blessinges that is for plenary and full redemption 5. He reioiceth in the present blessinges which he hath but most of all in the certaine and perfect saluation to come and this is that peace of conscience which passeth all mans vnderstanding 6. Hee hath a will to obey the doctrine of the Prophetes and Apostles without ani◠exception in doing or suffering whatsoeuer is therein commaunded If I wil beleeue God I must obey his will and thinke that this his will is not reuealed vnto vs from men but from him Wherefore a man endued with iustifieng faith doth that duty which is imposed vpon him striue the world and the Diuell neuer so much against him and vndergoeth beareth and suffereth whatsoeuer aduersities for the glory of God cheerefully and boldly hauing God his most benigne and good father 7. Hee is certaine that his faith though it bee in this life imperfect and languishing and often very much eclypsed yet being builded vpon the promise of god which is vnchangeable dooth neuer altogether failor die but the purpose which it hath of beleeuing and obeying God continueth it striueth with doubtes and temptations and at length vanquisheth and in the celestiall life which is to come shall hee chaunged into a full and most certaine knowledge of God and his will where wee shall see God face to face 1. Cor. 13.12 4 How faith and hope differ and agree ALbeit faith hope agree in that they both respect the same benefits and therefore Heb. 11.1 faith is saide to be of things which are hoped for as also in that they are mutuallie ioyned in an inseparable bond For he that is certaine of the present wil of God towards him Faith apprehendeth things present hope respecteth thinges to come is also certaine of his will to come because god doth not change Yet notwithstanding they must not be confounded but distinguished For faith taketh hold of the present good as remission of sins or reconciliation regeneration or the beginning of obedience life euerlasting in vs. Hope eyeth the good to come as the continuance of our reconciliation and the perfecting or accomplishment of euerlasting life or our conformitie with God that is full deliuerie from
and shall bee adiudged to eternall paines Not as if the wicked were not alreadie condemned For as we said the Diuels were alreadie iudged so also are the wicked alreadie iudged and condemned namely 1. Jn the decree of God 2 Jâ— his word 3. In their owne consciences 4. As concerning the beginning of their iudgement But then the wicked together 〈◊〉 the Diuels shall bee iudged by proclaiming and publiâ—hiâ—g of that iudgement For then shal be 1 a manifestation of Goâ—s iudgement that they perish iustlie who perish 2. The wicked shall further suffer also punishment and tormentes of bodie which now is buried 3. The wicked and the Diuels shal be so sharply lookt vnto and kept vnder that they shall not bee able any more to hurt the godly or to despite God and his church A great gulfe placed betweene vs and them shall shut vp all passage from them so that they shall cease to harme vs. 8 For what causes that iudgement shal be THE chiefe and principall cause is the decree of God For therefore shal the last iudgement be because god hath said decreed that it shal be Wherefore it must needs be so that so God maie haue his end that is that he may shew and declare perfectlie and wholy his goodnesse and loue towardes vs that hee maie bee worshipped in his Temple which is in his chosen that the Sonne of God maie haue his kingdome and his citizens glorious and such as beseeme him 2. A lesse principal and subordinate cause is both the saluation of the Elect who are here vexed and the damnation of the wicked who here doe florish For therefore also shal the last iudgement bee that it maie goe well with the good and ill with the bad And of this shall the Godly take matter to magnifie and praise God 3. The last iudgement shal be because of Gods iustice Heere is not a full and perfect execution of Gods iustice For the wicked must bee in perfect and full ill state both in bodie and soule 9 When this iudgement shal be THIS iudgement shal be in the end of the world in the end of daies For there are three parts of the during and continuance of the world 1 Before the Law 2 Vnder the Law 3 Vnder Christ That part of the during of the world which is vnder christ is called the ende of the worlde the end of daies the last time Wherefore there shal not be so long space between christs first comming and his second as was from the beginning of the world vnto his first comming But the yeare the day the moneth of this iudgement is not knowen of Christ himselfe 1 As touching his humane nature 2 As touching his office and Mediatorship Mar. 13.32 Of that day and houre knoweth no maÌ„ no not the Angels which are in heauen neither the Son himselfe saue the Father 10 Wherefore God would haue vs certaine of the last iudgement THE time of the iudgement to come is vnknowen to vs but as it is most certaine that that iudgement shal come so God also would haue vs knowe the same First in respect of his glorie That wee might bee able to refute Epicures who account this heauenly doctrine of the diuine iudgement to come for a fable Jt should goe well saie they with the righteous But it dooth not so Therefore God either can not performe it or standeth not to his promises or there is no prouidence Vnto which their cauill we aunswere That because in this life it goeth not well with the Godly it shall go well with them at length after this life Secondly God will haue vs knowe it for our comfort That we may comfort our selues amidst our euils miseries with this that at length shall come a time when we shal be deliuered from this corruption and rottennesse Thirdly that we maie retaine keepe our selues in the feare of God and our dutie and that others also may be reclaimed from euill This iudgement shal be let vs endeuour therefore that wee may be able to stand in this iudgement The scripture vseth this argument both waies both to comfort vs and to hold and keepe vs in our duty Christ shall at length iudge the wicked and our enimies suffer we therefore patiently persecutions Rom. 14.10 Wee shal al appear before the iudgement seat of Christ therefore liue wee Godly Fourthly That the wicked may be left excuselesse For they are warned sufficiently that they shoulde bee ready at euerie season least they should say they were oppressed vnawares 11 For what cause God would not haue vs certaine of the time of iudgement ALbeit it be most certaine that the last iudgement shal at length be yet the day of that iudgement is altogether vncertaine Mar. 13.32 Of that day and houre no man knoweth no not the Angels which are in heauen nor the Sonne himselfe saue the Father Wherefore the yeare moneth day houre of the last iudgement Christ himselfe also knoweth not not onely as concerning his humane nature but also in respect of his present office The present office of Christ to wit in that he is our Mediatour doth not require that he should declare that vnto vs. Now the causes why God would haue it hid from vs are these 1 That he might exercise our faith and patience and so we should shew that we would beleeue God albeit wee knowe not the time of our deliuerie 2 That he might bridle our curiositie 3 That he might keepe vs in his feare in godlinesse and in executing of our dutie and so we should bee readie euery moment Mat. 24.43 Jf the good-man of the house knew Luk. 12.40 Occupie til I come 12 For what cause God differreth that iudgement HEE differreth it 1 To exercise faith patience hope and praier in the Godlie 2 That all the elect may bee gathered vnto the Church For in respect of them and not in respect of the wicked doth the world continue For the creatures were made for the children of the house The wicked vse them as theeues and robbers Nowe God will haue the elect gathered by ordinary meanes he will haue them in this life to heare the word and by it to be renewed conuerted vnto which is required some tract of time 3 He differeth it that hee might grant vnto all a time and space of repentaunce as at this time and that his differring might leaue the wicked obstinate without excuse Rom. 2.4 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance 13 Whether the last iudgement bee to be wished for WE are doubtlesse to wish for the day of iudgement because it is an vndoubted signe and token of that difference whereby the Elect are discerned from the reprobate which declaration the Godly doe earnestly desire Moreouer it shall bee a deliuerie out of those miseries in which we are Rom. 7.24 O wretched man that I am who
so to make God such a one as hath entered a couenaunt and is in league with hypocrites and wicked men Now the couenaunt of God is two waies prophaned namelie as well by communicating and imparting the signes of the couenaunt to them vnto whom God promiseth nothing as by receiuing and vsing the signes without faith and repentance For not onely they prophane the couenant who being as yet impenitent take the signes of the couenant vnto them but they also who wittingly and willingly giue the signs vnto those whom god hath shut from his couenant They make therefore God a felowe friend of the wicked the son of the diuell the son of God whosoeuer reach the signes vnto the wicked Obiect Hee that giueth to him that abuseth it sinneth The church giueth the supper vnto hypocrits which abuse it Therefore the church sinneth Ans He that giueth the supper to one which abuseth it sinneth if he wittingly willingly doth it otherwise he sinneth not but they who abuse the supper purchase damnation to theÌ„selues But the godly are not made partakers of that prophanation of the couenant prophaned by the wicked if they knowe not the wicked approching vnto the supper neither doe willingly admit the wicked Reply If they sinne who giue the supper wittinglie to him that abuseth it then dooth the Minister also sinne if he distribute it vnto such a one where yet there is no sentence passed of excommunication Aunswere True if hee doe it willingly but if the church proceed not against such a man and the minister notwithstanding be instant vpon the Church and doe his duetie he is blamelesse and the sinne shall lie on others euen on the Church 2. They are not to bee admitted to the supper who professe not faith and repentaunce both in life and confession because if such should be admitted the church should stir vp the anger of God against her selfe as of whom wittinglie and willinglie this shoulde bee committed Nowe that by this meanes the wrath of God is stirrâ—d vp against the church the Apostle sufficiently witnesseth saying For this cause manie are weake and sicke among you and manie sleepe For if wee woulde iudge our selues we should not bee iudged God therefore is angrie with the consenters so punisheth them because he punisheth the wicked whom they coÌ„senting thereto admitted for by both the supper of the Lorde is alike prophaned 3. Christ hath coÌ„manded that the wicked be not admitted And if any denie that any such coÌ„mandment is extant yet the substance tenor of the commandement shal be easily prooued For christ instituted his supper for his disciples to theÌ„ alone he said I haue earnestlie desired to eate this Passeouer with you Take this and part it among you This is my bodie which is giuen for you This cup is the new testament in my bloud which is shed for you Wherefore the supper was instituted for Christes disciples onely all others for whom Christ died not are excluded But yet for all this those hypocrites are to bee admitted together with the godly vnto the supper who are not as yet manifested because they professe in confession and outward actions faith and repentance But none ought to approch thither but true beleeuers For these onely excepted all others yea euen those hypocrites which are not as yet manifested eate and drinke vnto themselues damnation and prophane the Lords sacred Supper Obiection They then who auoide the prophaning of the Lords Supper doe well but they who refraine from the Lordes supper in respect of some hatred they beare to others or for some other sinnes auoide the prophaning of the supper Therefore they doe well Answere They who auoid the prophaning of the supper doe well if they auoid it in such sort as they ought namely by repenting themselues of those sinnes which haue been the causes of their refraining CERTAINE CONCLVSIONS OF THE SVPPER 1 THE other sacrament of the new testament is called the supper of the Lord not as if it were necessarie that the church should celebrate it in the Euening or vsuall time of supper but because it was instituted of Christ in that supper which he last had with his Disciples before his death It is called the table of the Lord because Christ dooth feede vs in it It is called the sacrament of the bodie and bloud of christ because these are communicated and imparted vnto vs in it It is called the Eucharist because in it are giuen solemne thankes vnto Christ for his death and benefites It is called Synaxis or the conuent because it ought to be celebrated in the conuents and assemblies of the church It is called also of the auncient a sacrifice because it is a representation of the propitiatory sacrifice accomplished by Christ on the crosse and a thankes-giuing or Eucharistical sacrifice for the same There is a third reason also why they called it a sacrifice because the ancient were wont themselues to confer bread vnto it therefore were they said to offer that is to conferre and giue in seuerall bread to that vse 2 The supper of the lord is a sacrament of the new testament wherein according to the commandement of Christ bread and wine is distributed and receiued in the assemblie of the faithfull in remembraunce of christ which is that christ might testifie vnto vs that hee feedeth vs with his body and bloud deliuered and shed for vs vnto eternal life and that we also might for these his benefites giue solemne thankes vnto him 3 The first and principal end and vse of the Lords supper is that Christ might therein testifie vnto vs that hee died for vs and dooth feede vs with his bloude and body vnto euerlasting life that so by this testification hee might cherish and encrease in vs our faith and so consequently this spirituall foode and nourishment The second end is thankes-giuing for these benefites of Christ and our publique and solemne profession of them and our duty towards christ The third is the distinguishing of the church from other sectes The fourth That it might be a bond of mutual loue and dilection The fift That it might be a bond of our assemblies and meetinges 4 That first ende and vse which is the confirmation of our faith in Christ the supper of the Lord hereof hath because Christ himselfe giueth this bread and drink by the hands of his ministers to be a memorial of him that is to admonish and put vs in remembraunce by this signe as by his visible word that he died for vs and is the foode of eternall life vnto vs while hee maketh vs his members both because he hath annexed a promise to this rite that hee wil feede those who eate this bread in remembraunce of him with his owne bodie and bloud when he saith This my body and also because the holy ghost doth by this visible testimony moue our minds and harts more firmely to beleeue the promise of the
out of what dignitie and felicitie man hath throwne himselfe by his owne vnthankefulnes Thirdly that we may know whence sin came and so not thinke God to be vniust Fourthly that we may know the greatnes of sinne in vs. Fiftly that there may be kindled and increased in vs an earnest desire of recouering our first felicitie yea and farre greater than that was Sixtly that we may be thankefull for the restoring of it But there occurre many thinges which proue God not to bee the author of sinne 1 The nature of God He is of his owne nature good God not the author of sinne which was also proued before pag. 101. and the chiefe good how then should anie euill thing come from him 2. It is written Gen. 1.31 All that God had made was verie good 3. It is proued by the lawe of God by which hee condemneth all euill thinges and sinnes and commandeth good thinges Wherefore he is not the author of sinnes For the lawe of God is as it were the glas of that puritie which is in God 4. It is proued by the punishmentes which God inflicteth vpon sinners but he were vniust if he shoulde punish that in man whereof himselfe were author 5. By the description of sinne which is a destruction of the image of God in man according to which man was made This image was righteousnes And therefore not sinne More vnto this purpose hath beene spoken in the former place of sinne To this place of the creation may be referred the place of the Image of God Likewise the place of the first sinne of Adam and Eue. Those two places we will handle next after this that so afterwardes wee may come to the place of freewill which is also ioined with this of mans creation THE QVESTIONS OF MANS CREATION ARE ESPECIALLIE TWO 1 What man was created of God 2 To what end or for what man was created 1 What man was created of God This question is proposed euen for the same causes for which the whole place it self is 1. That it may appeare that God is not the author of sinne 2. That wee may know the greatnes of the sinne of mans vnthankefulnes 3. That we may pray to God craue earnestlie for his grace our deliuerie from sinne 4. That wee may bee thankefull for our deliuerie from sinne MAn was created first consisting of bodie and soule His bodie was fashioned of a masse or lumpe of earth Man created perfect both in bodie and soule immortall if hee stoode still in righteousnesse mortall if hee fell for mortalitie ensued on sinne His soule is a substaunce incorporeall vnderstanding and immortall this was by god infused and vnited to an instrumentall body to informe or quicken it and together with it to make and constitute one person or Subsistent namely man to worke certaine motions and actions external and internal by the ministerie of the bodie and without the ministerie of the bodie iust and pleasing God all which the soule accomplisheth in the bodie and some also by the bodie as an instrument some by it selfe without the bodie that is not vsing the bodie or any part thereof as an instrument of his operations Secondly man was created perfectlie wise Thirdly Perfectlie holie and iust Fourthly Lord ouer other creatures Fiftly Truely and perfectlie blessed and happie And this is to be created to the image of God Obiect Perfect wisedome righteousnes blessednes are in god alone Man perfect but in a certaine degree and measure not infinitly as God Man is not God therefore these could not be perfect in man Aunswere This reason is a fallacie deceiuing by reason of the equiuocation or ambiguitie of the word Perfect For in the Maior proposition is vnderstoode The perfection of the Creator which is the very immensitie and vnmeasurablenes of his essence and properties by reason whereof nothing can be added more vnto God whereby he may be greater or better or happier of which perfection if the Conclusion also speake wee graunt the whole reason for this perfection is communicated reallie to no creature at all no not to the fleshe of Christ But it is an other perfection which is in creatures namelie a perfection in partes and degrees For all creatures euen the most excellent haue onely partes and degrees of good thinges distributed of the Creator vnto them euerie one such as are agreeable to their nature and place All things therefore are in their owne kind or sort most good and perfect when they are and remaine such as God woulde then haue euerie of them to bee when hee created them So in man at his creation was perfect wisedome or knowledge perfect Righteousnesse perfect Blessednesse not that nothing could bee added more vnto them or that they did match and equall the perfections of God but because they had that degree of perfection in which degree God woulde haue them to bee in man Wherefore for mans perfection it was sufficient if hee knewe all those thinges concerning God and his workes which God woulde haue him to knowe and further if hee did shewe and performe that conformitie which God exacted of him It was not required to mans happinesse that hee shoulde knowe all thinges or bee perfectlie iust holie blessed and happie for that had not perfected man but transformed him into God The same is to bee conceiued and thought concerning the perfect wisedome Righteousnesse and Blessednes of Angels 2 For what man was created THe last and principall end of mans creation is the glorie and praise of god The principal end of mans creation to praise worship God For therfore god created reasonable creatures that being known of them he might bee magnified It is an action proper vnto man to know magnifie god Therefore he was created to know and worship God that is to professe him to call vpon him to giue thankes vnto him to obey him Lastly to loue God his neighbour The worship of God comprehendeth Profession and Inuocation on the name of God Thankesgiuing Praiers Obedience Other ends of mans creation are The knowledge of God which consisteth in our loue and dueties towards God and men Many other endes are subordinated to this principall end For vnto the worship is substituted the true knowledge of God For God not being known can not be worshipped This is euerlasting life that they may know thee alone to bee the true God Further To the knowledge of God is subordinated or next in order the felicity blessednes of man which is the fruition and euerlasting participation of God Mans felicitie in which consisteth glorie and eternall life To this is subordinated the manifestation of God The manifestation of God or the declaration of Gods mercie in his chosen to euerlasting life and of his iustice and wrath against sinne to be punished in the reprobate For that thou maist know God and be happy it is needfull also that he make himselfe
but hee furthermore keepeth and gardeth vs as his owne flocke and proper people whome hee hath purchased with his bloode hee gouerneth vs also and guideth vs by his spirite hee woorcketh in our heartes faith and obedience that wee maie doe things acceptable vnto him and so fenceth vs against all the temptations of the Diuel and the flesh that we may neuer fal from him Therefore he is our Lord after a farre other sort than the Diuels and the reprobates 2 By right of redemption 2 Hee is our Lorde by right of redemption For hee alone paying the raunsome for vs deliuereth vs from the power of the Diuel by his spirit regenerateth vs and causeth vs to beginne to serue him and in this liberty whereunto hee hath brought vs by his merite and power hee also preserueth vs against al both outward and inward enemies euen to the end and being raised from the dead he fully enfreeeth and deliuereth vs from all sin and miserie and endoweth vs with eternal blisse and glorie And seeing hee hath deliuered freed vs it is manifest that we were Seruants and truely so wee were and are by nature Seruantes and bound-slaues of the Diuell from whose tyrannie Christ hath deliuered vs and heereupon nowe are wee the Seruants of Christ because vs who were by nature his enimies and deserued to be destroied of him hee notwithstanding preserued and deliuered For * The reason of this deriuation of the name Seruant could not be expressed in English as it is in latine from whēce our English word commeth Serui which signifieth seruants commeth from Seruando that is saued or preserued serui or seruants were first so named by the Romans from seruando which is in signification preserued bicause whē in the wars they might haue bin slain of their enemies they were preserued But this dominion of Christ ouer vs is speciall that is extendeth it selfe onely to the Church Obiection Jf we bee redeemed from the power of the Diuel therefore a ransome hath bin paid him for our redemption For from whose power wee are redeemed vnto him is the price and ransome due But God gaue not him the raunsome Therefore wee are not redeemed from the power of the Diuel Answer From whose power we are redeemed as hauing bin supreme Lord ouer vs and holding rightly his dominion ouer vs vnto him the price ransome is due But the diuel is no supreme Lord but the executioner of the supreme lord Wee are saide to bee redeemed in respect of god wee are deliuered in respect of the Diuel which is God who alone hath and holdeth by right dominion ouer vs. Wherefore in respect of God Christ redeemed vs for vnto him he hath paid the price But he hath deliuered vs or set vs at liberty in respect of the Diuell For wee are giuen vnto Christ our redeemer to bee his owne neither hath the Diuell nowe anie more right or power ouer vs. And this christs dominion and power ouer vs cost him enough who therefore also hath care of it and preserueth it Of that Dominion we dispute especiallie in this place For the Diuell dooth not acknowledge Christ to bee such a Lorde vnto him as wee confesse him to bee vnto vs because hee hath redeemed vs and because hee guideth vs with his spirite 3 In respect of our preseruation Christ is our Lorde 3 By right of preseruation because he defendeth vs vnto the end keepeth safegardeth vs to eternall life not only by defending our bodies from enimies but our soules also from sins Of this Dominion himselfe speaketh None of them are lost which thou gauest mee No man shal pluck my sheepe out of my hands He keepeth the wicked to destruction and defendeth their bodies only 4 In respect of Gods ordinance 4 In respect of Gods ordinance because the Father ordeined the woord and this person Christ vnto this that by him hee might woorke all thinges in heauen and in earth The Father gaue vs vnto him manifested him vnto vs to bee our Prince King Head hath made him heire of al. Now whereas he is our Lorde after a farre more excellent manner than others we also are far more bound to his allegeance obedience For he is so our lord that he doth indeed with vs what he wil and hath full right and power ouer vs but yet he vseth that his power to our saluation only For wee receiue dailie of this Lord moe and by infinite partes more excellent benefites than doe any other thoroughout the whole world And therefore wee ought alwaies to acknowledge the dominion and power which Christ hath ouer vs. Which acknowledging of his dominiō is 1. A profession of so great a benefit of christ as that he hath vouchsafed to be our lord to set free vs his enimies into this so fruitfull glorious a liberty 2. A confession of our bond duty For christ being so merciful a Lord vnto vs we ought both in word and life to professe our selues as his seruantes to bee bound to faithfull subiection and obedience vnto him in all thinges that he may bee magnified of vs for euer WHICH WAS CONCEIVED BY THE HOLY GHOST BORNE OF THE virgin Mary In the conception three thinges to bee obserued 1 The forming of Christs flesh First christ is said here to haue bin conceiued by the holy ghost Whereby three thinges are signified 1. That the masse of his humane nature was created or formed in the wombe of the Virgin miraculouslie and beside the order of thinges disposed of God in nature by the immediate working operation of the holy Ghost without the seede and substance of man Obiection But we are also formed and made of God Answere We mediately Christ immediately 2 The sanctifieng of his flesh 2. That the Holy Ghost did in the same moment and by the same operation cleanse this masse and from the verie point of the conception sanctifie it that is he caused that originall sinne should not issue into it and that for these causes First that hee might bee a pure sacrifice and a sufficient ransome for our redemption 2. Cor. 5.12 He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of god in him Secondly That he might also sanctify vs by his sanctitie and holynesse For if Christ had beene a sinner hee could not haue satisfied for vs but himselfe should haue remained in death Therefore could he not haue bin our sanctifier neither by merit nor by his power and efficacie Heb. 2.11 For he that sanstifieth and they that are sanctified are all of one Heb. 7.26 Such an high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Thirdly Iohn was not agreeable vnto the Word the eternall sonne of god to vnite personallie vnto him humane nature being stained defiled where in hee dwelleth as in his owne temple For God
rather and comprehend the Doctrine of the Law 6 How the Decalogue is diuided THE diuision of the Decalogue is to bee obserued and reteined because it maketh to the vnderstanding of the commandements themselues For first it sheweth that in some commandements is prescribed mediate worshippe in some immeditat Secōdly it aduertiseth vs of the degrees of obedience and sheweth that the woorshippe of the first table is the chiefe and principall Nowe the Decalogue is diuided after a threefolde manner First the Decalog is diuided by Moses and Christ into two tables The former whereof compriseth our duties towardes God immediatelie The second our duties towards God mediatelie This diuision is grounded on this that Christ and Paul refer the whole Law to the loue of God and our neighbour Mat. 22.37 Thou shalt loue the Lord thy God with al thine heart with all thy soule and withal thy mind This is the first and great commandement and the second is like vnto this Thou shalt loue thy neighbour as thy selfe Secondly the Decalog is diuided into ten commaundementes whereof foure are ascribed vnto the first and the sixe other vnto the second table This diuision is oppugned by them who goe about to contract and drawe the first and the second commaundement vnto one and contrariwise to diuide the tenth into two Now for the refutall of these mens errour we wil bring foorth the special reasons whereby this diuision is confirmed Those are distinct commaundementes which are distinguished in the matter which they deliuer or whose matter is distinct and diuerse The first and second commaundement differ or are distinguished in matter Therefore they are diuerse and distinct commaundementes 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 inuentions of men So of the contrary the tenth commandment cannot be diuided into two commandements For those things that are there spokē cōcerning cōcupiscence haue one the same meaning sense and therefore the scripture also compriseth them vnder one name Thou shalt not couet or lust I had not known lust except the law had said thou shalt not lust But if therefore yet the tenth commandement must be cut into two diuerse commandements because it maketh mētiō of diuerse things not to be coueted or lusted after it shal thereof follow that so many commandements must be numbered as there are recited kindes of thinges in euery commaundement 2. Those commaundementes which differ one from another in verses and periodes or sentences are different in themselues also and are distinguished by Moses The first commaundement then differeth from the second because Moses hath distinguished these two commaundementes in diuerse verses and periodes Contrariwise those thinges which are deliuered by Moses in the tenth commaundement are comprehended all in one periode or sentence Wherefore al of them are to bee referred iointly also vnto one commaundement 3. Moses transposeth the wordes of the tenth commaundement which the aduersaries attempt to diuide into two commaundementes the ninth and tenth in Exodus and Deutronomy For in Exodus is placed first Thou shalt not couet thy neighbours house Exod. 20.17 and then followeth that which is placed first in Deutronomie Thou shal not couet thy neighbours wife Deut. 5.21 If then our aduersaries will needes diuide this tenth into two commandmentes they shal not bee able to know which must be the ninth and which the tenth yea by this meanes they shall accuse Moses God himselfe speaking by Moses of lightnesse as if hee were contrary vnto himselfe By this transposing therefore and displacing of the woords the holie ghost dooth sufficiently declare that he would haue al to be but one commaundement whatsoeuer is reade in the tenth commaundement iointly comprehended and conteined in one periode or sentence 4. There is verie great and weightie authoritie whereby this diuision of the Decalogue is confirmed For the most learned of the Iewes Philo and Iosephus doe thus diuide the Decalogue In like sort doe the greek Ecclesiastical writers diuide the Decalogue As Zonarus Origen Athanasius Gregorie Nazianzene Chrysostome and Nicephorus And vnto this opinion and sentence subscribe also the latine Ecclesiastical writers as Hierome Ambrose Sulpitius Seuerus and Austine We haue therefore restored not chaunged or altered the Decalogue Thirdly The Decalogue is diuided according to the thinges themselues which are commanded or forbidden in the Decalogue Now generally in the Decalogue is commanded the worship of God that which is contrary to Gods worship is forbidden The worshippe of God is either immediate when Moral woorks are immediately perfourmed vnto God or mediate when Moral works are perfourmed vnto our neighbour in respect of God The immediat worship is either internal or external The internal consisteth in this partlie that we worshippe the true god and that that be performed vnto the true God which is commaunded in the first commaundement partlie that the manner or forme of worshippe be right and lawful whether it be internal worship or external This forme which is to be obserued in Gods worship is taught in the second commandement The external worship is either priuate or publique The priuate conteineth the priuate Moral works of euerie one which are alwaies to be of euerie man in particular performed and this priuate worship is deliuered in the third commandement The publique worship consisteth in sanctifieng of the Sabboth and is deliuered in the fourth commaundement The mediate worship of God which conteineth our duties towardes men or our neighbours is deliuered in the second table and this likewise is either external or internal The mediate external worship consisteth partly in the duties of superiours towardes their inferiours and so of the contrarie of which duties as also of ciuill order comprised vnder them is spoken in the fift commaundement partlie in the duties of one neighbour towards another which are ratified in the rest of the commaundementes and those are either the preseruing of mens life and safetie which is in the sixt commaundement or the preseruing of chastitie and wedlocke which is in the seuenth commandement or the preseruing of goods or possessions which is in the eight or of the preseruing of the truth which is conteined in the ninth cōmaundement The mediate internal worship or the internall and inward duties of mediate worshippe consist in the internall affection of the heart for they are the verie vprightnesse of mens affections towardes their neighbour which is to bee included and vnderstoode in al the former commandements and is prescribed in the tenth and last commandement 7 What is the substance or meaning of the Decalogue of euery commandement thereof THIS question conteineth in it two diuerse partes to be handled 1 Of the substance and meaning of the Decalogue in generall 2 Of the meaning of euery commaundement in speciall or particular Certain rules concerning the substance meaning of the Decalogue in generall 1 The Morall Law
and ouerthrow of the Citie Aunswere They er that restraine Christs benefit to those things or promises only without the performance whereof the promise made vnto Dauid concerning the Messias could not haue beene kept For all the benefits blessings of god both corporall and spirituall both before and after the Messias was exhibited as well those without which the promise of the Messias could as those without which it could not be fulfilled are all perfourmed vnto the Church for the Messias sake 2. Cor. 1.20 For all the promises of god in him are Yea are in him Amen And so doth the Scripture expound the like kinds of speaking as 2. Kings 13. Deut. 7. Lastly the benefits which god also performeth vnto the wicked posterity of the godly are attributed vnto the godlinesse of their godly parents not of merit but of mercy for the truth of gods promises As Exod. 20. 32. Deut. 4.16 Gen. 48.16 Iacob saith of Iosephs sons Let my name be named vpon them and the name of my fathers Abraham and Jsaacke Here Iacob willeth himselfe and his fathers to be called vpon after his death Therefore it is lawfull to call vpon the Saints departed Aunsw It is an Hebrue phrase which signifieth an adopting of Sons so that the sense is let them be called by my name or let them take their name from mee that is let them be called my Sonnes hauing the dignitie title of Patriarks that two tribes of Israell may come therein The like phrase is in Isaiah Cap. 4.1 In that daie shal seuen weomen saie to one man * According to the old Latin LET THY NAME BE CALLED VPON VS Let vs be called by thy name that is let vs bee called thy wiues 17 Iob 5. Call now if anie will aunswere thee and to which of the Saints wilt thou turne Heere Elephas exhorteth Iob to craue the aid of some Saint Aunswere The words which go before doe shewe that these wordes belong to a comparison of men with Angels whom he saith so farre to excell men in purity that they doe not so much as make aunswere or appeare being called by men Wherefore this place doth more make against than pleade for the inuocation of Angels 18 * This is translated according to the old Latin translation the words whereof the Papists vrge Iob 33. Jf there be an Angel one of a thousand to speake for him to declare mans righteousnesse He will haue mercie vpon him and will saie Deliuer him that he go not downe into the pit J haue found one in whom I am reconciled vnto him Ans Here the old translation speaketh vnproperly For the woordes are thus Jf there be an Angel with him or an interpreter one of a thousand to declare vnto man his righteousnesse Then will hee haue mercy vpon him and will say Deliuer him that hee go not downe into the pit for I haue found a reconciliation Now then albeit this were the sense that Angels pray for men distressed and in affliction yet this made nothing for their inuocation But it is manifest that this is the sense If a man diseased or afflicted be in his calamitie instructed of the will iustice and goodnesse of god either by an Angell or by a Prophet or by some teacher for these also are called Angels and repenteth him of his sinnes and assenteth vnto the Doctrine and comfort ministred vnto him him will God deliuer by their ministerie by whom he doth instruct him 19 Matth. 25.40 Jn as much as saith Christ ye haue done it vnto one of the least of these my brethren yee haue done it to me Therefore what honour of inuocation we giue vnto the Saints the same is also giuen vnto Christ himselfe Answere That honour of the creature maie and ought to bee referred vnto God which God willeth to bee done vnto him but that honour of the creature which God forbiddeth to bee giuen vnto the creature is not honourable but reprochful and contumelious vnto god Now the reason is sottish whereas they wil seem to draw it from the words of Christ when Christ speaketh of the duties of charitie which god willeth vs to perfourme in this life towardes those that stand in neede of our aide and help 20 Jf the Angels vnderstanding our necessities praie for vs and so are to be praied vnto it is lawful also to praie vnto Saints But that the Angels pray for vs is confirmed by the woords of Zacharie 1.12 The Angel of the Lord aunswered and said O Lorde of hostes how long wilt thou be vnmerciful to Ierusalem and to the citties of Judah Aunswere The Maior is not wholy to bee graunted namely that all the Angels vnderstand all the wantes and necessities of al men For the calamities of Iurie were open not onely to the sight of Angels but also to the sight of men 2. We denie the consequence which they frame from the Angels vnto the Saintes departed For vnto the Angels god committeth the care and protection of his Church in this life Therefore they beeing also here on earth see and know our miseries which the Saints see not vnto whom this charge is not committed they pray particularly for many which we cannot affirme of the Saints by any testimonies of Scripture 3. There is another fault in the consequence in concluding that wee must pray to them because they pray for vs because not euerie one who praieth for vs is straight waies to be inuocated as was before declared The same is to be answered of the dreame of Iudas Maccabeus 2. Macab 15. Wherein hee sawe Onias the High-Priest and Ieremias the Prophet praying for the people As for that which is said in the booke of Baruch cap. 3.4 Hear now the praier of the dead Israelites the Israelites are there said to be dead which were yet liuing and inuocating on god in this life but by reason of their calamities like vnto those that are deade Wherefore this sentence standeth true and certaine that the inuocation of whatsoeuer thing besides the true God manifested in the church is idolatrous and is repugnaunt vnto the honour of Gods name which God in true inuocation will haue exhibited and done vnto him THE FOVRTH COMMANDEMENT REmember thou keepe holy the sabboth day six daies shalt thou labour and doe all that thou hast to do but the seuenth daie is the sabboth of the Lorde thy God in it shalt thou doe no manner of work thou and thy Sonne and thy daughter thy man-seruaunt and thy maide-seruaunt thy cattel and the straunger that is within thy gate For in six daies the Lord made heauen and earth the sea and al that is in them and rested the seuenth day wherefore the Lord blessed the seuenth day and hallowed it The parts of this fourth commaundement are in number two A commaundement and a reason of the commaundement The parts of the commandement are also two The first is Moral That the sabboth be sanctified that
Gods word and administring his Sacraments according to his diuine ordinaunce The partes then of the Ministerie of the Church are two 1 To preach Gods woord 2 Rightlie to administer the Sacraments 2 What are the degrees of Ministers OF Ministers some are immediatelie called of God some mediatelie by the Church Jmmediatelie were called the Prophets and Apostles The Prophets were Ministers immediatelie called of God to teach and open the doctrine of Moses and of the promise the Messias to come as also to correct their maners in the Church and common-wealth of Moses and to vtter prophecies of euentes in and without the Church hauing a testimonie and warraunt that they could not erre in doctrine The Apostles were Ministers immediatelie called by Christ to preach the doctrine concerning the Messias nowe exhibited and to spreade it throughout the whole world hauing a testimonie warrant that they could not erre in doctrine Mediatelie were called 1. The Euangelists who were helpers of the Apostles in their labour and were sent of the Apostles to teach diuerse Churches 2. Bishops or Pastours which are ministers called by the Church to teach the woorde of God and to administer the Sacraments in some one certaine Church 3. Doctors who are ministers called by the church to teach in some certaine church 4. Gouernors who are ministers chosen by the iudgement of the church to administer discipline and to ordaine thinges necessarie 5. Deacons who are ministers chosen by the church to take care for the poore and to distribute Almes 3 For what end and purpose the ministerie was instituted GOD would that in all ages of the world there should be publike assemblies of the church in which the true doctrine concerning God and his will might bee heard chieflie for these causes 1. That God maie bee magnified and inuocated in this life by mankinde not onelie priuatelie but also by the publique voice of the church Psal 68. Giue thankes vnto God in the congregations 2. That the publique and ordinarie preaching of the doctrine the pouring out of praiers and giuing of thankes and the vse of the sacramentes maie bee an exercise to stirre vp and cherish faith and godlines as which without exercises doth easilie through our infirmitie waxe colde Ephes 4. He gaue some Apostles some Prophets and some Euangelists and some Pastors and Doctors for the gathering together of the Saints for the worke of the ministerie and for the edification of the bodie of Christ 3. That men maie prouoke one another by their example vnto godlines and to the magnifieng and praise of God Psalm 22.22 I wil declare thy name vnto my brethren in the middest of the congregation will J praise thee 4. That there maie bee preserued and maintained a consent and agreement in the church in the doctrine and worship of God Eph. 4. He gaue Pastors and Doctors for the gathering together of the Saints till we all meete together in the vnitie of faith 5. That the church maie be seene and heard among men and maie be discerned from the other blasphemous Idolatrous multitude of men And he wil haue the church to be seen beheld that the elect may be gathered vnto it that the reprobate may be made more excuseles while they contemne and endeuor to represse the voice and calling of God which they haue heard Rom. 10.18 But haue they not heard No doubt their sound went out through all the earth and their woordes into the ends of the world 2. Cor. 2.14 Now thankes bee vnto God which alwaies maketh vs to triumph in Christ and maketh manifest the fauour of his knowledge by vs in euerie place for we are vnto God the sweete sauour of Christ in them that are saued and in them that perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life 6. That God maie applie himselfe vnto our infirmitie in teaching men by men 7. That hee maie shewe his loue towards man in that he will haue men to be ministers of that great worke which also the sonne of God did administer Nowe these causes belong not to any one certaine time but to all times and ages of the Church and world Wherefore god wil alwaies haue the ministerie of his Church preserued and the vse thereof frequented and therefore the generall ground of this commaundement or the morall part thereof doth bind all men euen from the beginning of the woorld vnto the end namely that some Sabboth be kept by them that is that some time be allotted vnto publique sermons and praiers and to the administration of the sacraments 4 Vnto whom the ministerie is to be committed VNTO whom the ministery of the Church ought to be committed Saint Paul plainly deliuereth in his Epistles to Timothy and to Titus And briefly to comprise them The ministerie of the Church is to bee committed 1. Vnto men 2. hauing a good testimonie in and without the church 3. able to teach that is Rightly vnderstanding the doctrine and hauing giftes in some measure rightly to propound the same 5 What are the duties and functions of Ministers THE duties and functions of Ministers are 1. Faithfullie to propound and deliuer the true and sound doctrine of God that the church maie know vnderstand it 2. Rightlie to administer the sacraments 3. To go before and shine vnto the church by their example of Christian life and conuersation 4. To giue diligent attendaunce vnto their flock 5. To yeelde their seruice in such iudgementes as are exercised by the church 6. To take care that regard and respect be had of the poore THE FIFT COMMANDEMENT HONOR thy Father and thy Mother that thy daies maie be long in the land which the Lord thy God giueth thee Now followeth the Lawes of the second table of the Decalogue the obedience whereof doth as well verilie respect God as the commaundements of the first table but the woorkes are immediately exercised towards men For the subiect of the second table is our neighbor Of which subiect this is affirmed Thou shalt loue him as thy selfe like as Christ also briefly comprised the summe of the second table saying Matt. 22.39 And the second is like vnto this Thou shalt loue thy neighbour as thy selfe He saith that the second commaundement is like vnto the first or great commaundement or the second table is like vnto the first table which is thus to be vnderstoode 1. As touching the kind of the chiefe worship of God the second table is like vnto the first and so is the second said to be like vnto the first in respect of the ceremonial which are not the chiefe worship 2. As touching the kinds of eternal punishment because the transgression of both tables meriteth eternal punishment 3. As touching the vnseparable coherence of the loue of God and our neighbour For our neighbor cannot be loued without the loue of God the loue of God is declared
their duties and functions The duties and functions of parents are 1 To cherish and nourish their children 2 To defend and protect theÌ„ from iniuries 3 To instruct them or to commit them to be instructed of others 4 To rule and gouerne them by domesticall discipline For the parents must not only instruct their children but also preserue instruction and knowledge in them not Scholastical knowledge and instruction but domesticall nurture The duties of Schoolemasters or teachers are 1 To teach faithfullie seeing they are in the place of parents 2 To rule and gouern by Scholasticall discipline The duties of Magistrates may bee brought and reduced to these heads To commaund the obseruing and keeping of the Decalogue to wit that their subiects liue according to both tables of the Decalogue that is according to the whole Decalogue as concerning externall Discipline 2 To exequute the Decalogue or the commandements of the Decalogue that is to obserue maintain the obedience thereof by punishing them that transgresse against discipline other in goods or in name or in body or in life 3 To enact some positiue Lawes for maintenance of ciuill order which otherwise would not stand Now positiue lawes are a determining and defining of such circumstances as are necessarie or as serue for the keeping or obedience of the Decalogue 4 To put also these their own Lawes in execution The duties of Masters and Lordes are 1 To commaund such things vnto their familie as are iust and possible to prescribe iust and lawfull labours not vnlawfull not vnpossible not too burdensome and vnnecessarie 2 To giue them their wages for their labours 3 To gouern them by domestical Discipline Syra 33.23 The fodder the whip and the burden belong vnto the Asse and meate correction and worke vnto the seruant The dutie of Elders is who are superior in age wisedome and authority to gouerne and further others by the example of their life by their counsels and admonitions The proper duties of inferiours are expressed by the name of Honour For Honour signifieth and comprehendeth first the Reuerence of the inferiours towardes the superiours which is 1 An acknowledgement of Gods will who will haue such an order to be in the calling and degree of superiours and dooth ordaine the same adorne furnish it with gifts necessary 2 An approbation of this order these gifts of god For if we do not know acknowlege this order to be good we will not honour it 3 A subiection and submission vnto this order euen for the will and pleasure of God 4 An outward declaration of this their iudgement and mind in woordes and deedes and in ceremonies and gestures which differ according to places But Reuerence is also in the minde doth not consist only in outward gestures And Subiection here comprehendeth such obedience as is not constrained but readie willing Secondlie Honour signifieth a Loue which wee must beare vnto them in respect of their calling and office this cannot be seuered from reuerence For whom we loue not them we cannot reuerence Thirdlie Honour signifieth obedience in all things lawfull and possible which the Superiours according to their office and calling command and this obedience must be voluntarie euen as children reioice to doe those thinges which are gratefull and acceptable vnto their parents Fourthlie it signifieth Thankefulnesse towardes Superiours which requireth that euerie one according to his calling and abilitie and as occasion serueth aide and furder them Fiftlie it signifieth lenitie and equabilitie towards Superiours which is to beare with those vices of Parents and Superiours which may be borne with and tolerated without any reproch vnto gods name or which are not fâ—at repugnant vnto his Lawe Hereby is easily gathered what duties are enioyned to inferiours and what thinges agreeable to their duties and callings they owe to euerie sort and order of Superiours The vices contrarie to the peculiar and proper vertues of this fift commaundement THE first are those sinnes which are repugnaunt to those partes or vertues of that obedience which is proper to superiours Vnto the duty of Parentes is opposed 1. Not to prouide and minister necessarie susteinaunce vnto the children or to bring them vp in riot 2. Not to defend their children against iniuries or to offend through a foolish ouer-render loue for some small or no iniuries done vnto them 3. Not to accustome their children to patience and gentlenesse or to bring them vp in idlenes and licentiousnesse of sinning 4. Not to instruct their children according to their ability or to corrupt them by their euill examples 5. Not to chastise their children as necessitie requireth or to bee too fierce and cruel vnto them beyond their dutie or the degree of the fault committed Vnto the School-masters and teachers instruction and discipline the same vices are contrary which are vnto Parents Vnto the Magistrates dutie two extremes are opposed slacknesse and tyranny Slacknes or slothfulnes in the Magistrate is either not to require of his subiectes the discipline of the whole Decalogue or not to ordaine those thinges which are required to the preseruation and order of ciuil societie or not to defend the innocent against iniurie or not to restrain or to punish too lightlie such as offend against the discipline of the Decalogue or against the positiue Laws Tyrannie is either to command his subiectes thinges that are vniust or to punish that which is no sinne or to punish more grieuouslie than the degree of the fault dooth deserue Likewise Lordes and Maisters maie transgresse either by permitting of idle slothfulnesse and licentiousnesse or by vniust commaundementes and exactions or by defrauding their seruants of their wages or through too much rigor and seueritie Now they that are superiours in age or in anie other autoritie transgresse against their duty and calling through follie or corrupt counsel or through lightnes of maners and by their euil examples or by neglect of the younger sort or other inferiours whom they see to offend and might by their counsel authority correct and amend The inferiours sinne and transgresse against that honour which they owe vnto their superiours either not accounting of them as beeing in that place where God hath placed them or yeelding more vnto them than maie agree vnto men or louing them more than God or denying obedience to their iust and lawful commaundementes or obeying them in shewe or when they commaund thinges vniust and impious or harming them with iniuries or not aiding them in what things and by what meanes they maie or gratifieng them flatteringlie and vnrighteouslie or exagitating their infirmities or by flatterie commending their errours and vices or not aduising them according to their place with due reuerence of enormous and pernicious faults committed by them The common vertues of this fift commandement THE common duties vnto all or those vertues which are prescribed to al degrees both of superiours and inferiours are 1. That general iustice which
distinguished from that presentnes of minde and courage which through a cogitation and thinking on Gods wil ought to bee raised and stirred vp in al especially in gouernours 1. King 2.2 Bee strong and shew thy selfe a man Hither appertaineth the example of the spies of the land of Canaan and of the people being out of heart and despairing for euer compassing and possessing of it Numb 13. and. 14. Like vnto this vertue is warlike fortitude which is a defendres of iustice an vndertaking of the iust defence of our selues or others albeit it be not without peril and danger War is either a necessary defence against those that exercise robbery and outrages or cruelty against the people or a iust punishment for grieuous iniuries sustained which is vndertaken by force of armes Jndignation or zeale is a vertue iustly offended wrath for the reproch of Gods name the vniust hurting of our neighbor for some grieuous iniury which is done either against God or our innocent neighbor hauing moreouer a desire as ability and strength affordeth to repel and reuenge the iniury done against God or our neighbours according to Gods commaundement Judg. 8. Gideon said to Zebah Zalmunna The men that ye slue at Tabor were my brethren euen my Mothers children as the Lord liueth if ye had saued their liues I would not slaie you And Iud. cap. 20. The Israelites wage war against the Beniamites for the wickednes cōmitted against the Leuites wife As therfore vniust wars are forbidden by this commaundement so iust warre is allowed in the fift commaundement as a part of the Magistrates duty towardes his subiectes and in this commaundement as a defence both of his owne and others safety life and consisteth partly in iustice not hurting and punishing partly in fortitude and indignation For either it is as before was said a necessary defence against those that exercise robbery and violence or cruelty against the people or a iust punishment for grieuous iniuries which is vndertaken by ordinary autority with force of arms 1. Sam. 25.28 My Lord fighteth the battles of the Lord. Hither also belongeth the defence of their owne life and their neighbours which priuate men vse against vniust force and violence when necessity suffereth not the Magistrates aide to be required For when the Lawes and the Magistrate arme a priuate man against a robber or adulterer he vseth then the sword not vnaduisedly taken but iustly deliuered into his hand by the Magistrate as beeing the Magistrates deputy and minister So Moses slue the Aegyptian in defence of the Israelite The vertues benefiting or doing good which namely consist in doing good turns are these Humanity Mercy Amity Humanitie or the loue of man is a true sincere good will both in mind and wil and heart towards others and a declaration thereof in words behauiour and duties conuenient and possible This selfe same vertue in the Scriptures is called the loue of our neighbour which in Philosophy is termed Humanitie for by this vertue all men perfourme that vnto others which they woulde haue to bee doone vnto them-selues Roman 12.10 Bee affectioned to loue one another with brotherlie loue Galath 6.10 Let vs doe good vnto all men but especiallie vnto them which are of the house-holde of faith Mercie is a vertu which hath a fellow-feeling and taketh compassion of the calamities of good men or of those who sinne through ignorance or infirmity endeuoreth to take thē away or to assuage them as much as equitie gods glory permitteth neither reioiceth at the calamities of the very enemies themselues Or it is sorrow for the calamities of innocent men or such as fal through ignorance or infirmity a desire to asswage or take away their calamities by honest means Amity is a vertue cōprehended vnder humanity as a special vnder his general it is a mutual sincere good wil between good men wel known one to another performing mutual and possible duties or It is a vertue rendring mutual and sincere good wil and perfourming mutual duties such as are iust lawfull and possible kindled by the knowledge of vertue and by communication in both parties Jt is different from loue in that loue stretcheth both to the knowen and vnknowen but amity or frindship extendeth onely vnto those that are knowen one to another that for some vertues appearing in them The partes then of al that which is commanded vs in this commandement are 1. That our neighbour liue 2. That hee liue wel by our assistaunce and endeuor vnto the vtmost of our power The vices contrarie to the vertues of this sixt commaundement VNTO particular iustice hurting no man is opposed 1. Iniustice hurting men namely a wil to hurt men and al vniust endammaging hurting or iniuring 2. Remisnesse when they are not hurt who are to be hurt by them vnto whom the execution thereof belongeth Vnto mildnesse is repugnaunt 1. Vniust anger hastinesse grudging immoderate reuenge hatred and spite Anger is a short madnesse Hastinesse is angrinesse or a readinesse vnto anger 2. Remisnes when a man is not moued for grieuous iniuries Vnto equabilitie or equitie is repugnant 1. Jmmoderate Rigour when there is had no regard of circumstances whereof it is saide Extreme right is extreme wrong likewise cruelty and vniust seuerity 2. Remisnesse that is not to be moued at such things whereat we ought to be moued when god commandeth Likewise partiality accepting of persons Vnto peaceablenesse is opposed 1. Jn the excesse Remisnesse when as thou so couetest to keepe peace that thou doest not respect Gods glory neither thine owne and thy neighbours safety This is an vniust gratifieng 2. Jn the defect al vniust or vnnecessarie speeches Contentions backbitinges slanders whisperings Vnto iustice commutatiue in punishmentes is contrary 1. In the defect remisnesse when that is not punished which ought to bee punished 2. Jn the excesse cruelty vniust and ouer-great seuerity priuate reuenge false pretending of strict iustice Briefly vnto punishing iustice is repugnaunt iniustice which either doth not at al punish or doth vniustly punish Vnto fortitude is opposed In the defect timerousnesse the betraying of anothers safety when thou art able to vndertake his defence likewise a shunning of such daungers as God hath commanded vs to vndergoe 2. In the excesse rashnesse or fool-hardinesse which is to vndertake things vnnecessary or impossible Vnto indignation are contrary 1. Vniust anger 2. Remisnesse and slownesse when there is no sharpnesse or earnestnes shewed in being iustly offended with iniuries in reuenging them Likewise vnto this are the same repugnaunt which are vnto peaceablenes Vnto humanitie are opposed 1. Selfe-loue with a neglect of others 2. Jnhumanitie 3. Spitefulnes or hatred against others or a shewe hereof 4. Vniust pleasurings and gratifiengs Vnto mercie are contrary 1. In the defect vnmercifulnes crueltie hard-heartednesse not to haue compassion of those of whom we are to haue compassion
Justice which is a vertue in purchasing of goods not coueting after an other mans goods and keeping an equalitie by number in bargaines and in the common trade of life in the purchasing and exchaunging of thinges according to iust lawes between the ware and the price the desert and the reward whether it bee in purchase and buying or in exchaunge of thinges All thinges either are no mans or some mans Therefore those things are translated to another Owner which are either no mans or are belonging to other men Those thinges that are no mans become theirs who get them And if thou sease vpon that which is no mans thou shalt iniurie no man Those thinges that belong to another man are passed from him either by violence the Owner beeing vnwilling thereto or by grant according to the Owners wil liking Those things are passed from the Owner against his wil which are either by right of warre or by captiuity taken away from an enimie Those thinges are passed awaie with the owners liking which are passed vnto another either by enheritance or by contract bargain By inheritance things are passed ouer to another either by Testament or without any Testamēt A contract or bargaine is a consent and agreement betweene any of passing ouer any things or of the communicating or exchanging of them according to iust honest Lawes Al contractes are comprehended vnder commutatiue iustice Now there are tenne sortes of contractes 1. Bying and selling when a thing is passed from the buier vnto the seller so that the buier pay the seller a iust equiualent price for it This is sometimes either with a condition of selling it againe or with a condition of not selling it againe so that the buier cannot sell that which hee bought vnto others Vnto buying belongeth the buying of reuennues for that is no vsury as neither is the setting out of ground to farme at a certainey rate yearelie to bee paed 2. Loane which is a contract wherin the vse of a thing is passed to another so that there bee repaired as much againe In loane a thing is giuen not that the same thing shoulde bee restored but the like or that which is of the same value 3. There is another loane which is called Commodation when the vse of a thing is graunted a man for a certaine time so that without anie price or valuation the selfe same thing be preciselie restored whole and sound 4. Donation or by deed of gift when a thing is passed from the right owner who hath the right of giuing it by free grant and wil vnto another without anie recompence conditioned Obiection Justice requireth that wee giue like for like but this is not doone in donation Therefore this is repugnaunt vnto iustice Aunswere Iustice requireth it if they be giuen with that mind and purpose as to haue recompence 5. Exchange when a thing is exchaunged by the lawefull owners consent or when one thing of like value is giuen for another 6. A letting to hire which is a contract whereby the vse not the right or possession of a thing is passed by the right owners to another vpon a certaine price and for a certaine time so that the same thing be restored safe sound 7. Pledging or gaging when a thing passed to another as being bound to be his for vse till such time as other thinges which are owed him are repaied vnto him or when a thing is deliuered a man for a certaine time that if in the meane season it be not redeemed the other maie haue the right of vsing it at his pleasure 8. Committing on trust when a thing is deliuered to another to keepe so that neither the vse nor the possession but only the keeping custodie of the thing is committed vnto him 9. Partnership which is a certaine contract vsed by them who trafique together wherein one emploieth his mony the other his woorke or labour with this condition that part of the gain may come to each of them 10. A certaine contract wherein the vse of a ground or the possession of a ground to vse is passed by the owner vnto an husbandman with a certaine condition as namely that hee til and labour the ground deliuered vnto him and be bound vnto the Master to performe certaine dutie or some certaine seruice These diuerse kinds of contracts are to bee obserued for the better vnderstanding of commutatiue iustice The extremes or vices contrarie to commutatiue iustice are these 1. Vnto commutatiue iustice are repugnaunt all vnlawfull conueiaunces of things which are done either by violence as robberies or by guile and deceite as thefts Theft is the taking away of that which belongeth vnto another besides the owners knowledge and wil with mind and purpose to depriue him thereof The special sorts of theft are Robbery of a common treasurie Counterfeiting of merchandize when one vseth sleights and guiles in contractes Sacrilege cousinages and al corruptions of contractes among which vsury hath not the lowest place Vsurie is that which is taken aboue the principall in regarde of the loane onely From vsurie are exempted iust contracts Partnership Buying contractes of paying rents iust recompence of any dammage or losse There are many Questions of vsury concerning which wee maie iudge according to that saying Doe as thou wilt be done vnto and what thou wilt not haue done vnto thee that doe not thou vnto another 2 Autarchie or Contentednesse which is a vertue whereby we are contented with those things which we presentlie enioy and haue iustlie gotten and meeklie suffer pouertie and other discommodities neither are broken through want and penury nor gape after other mens goods or substance nor couet things needlesse and vnnecessary The extremes of this vertue In the defect are Theft and Couetousnes In the Excesse a faigned refusall when one maketh wise as if he were vnwilling to receiue such things which yet he could and greatlie would receiue Likewise Inhumanitie which is to refuse all things 3 Fidelitie or faithfulnes which is a vertue that heedeth anothers harmes and endeuoureth to auert them gladlie and diligentlie perfourmeth all the partes of his calling in doing his duty to this end that God may be honoured and we susteine our life and that there may bee sufficient of things necessarie for vs and ours and also that we may yeeld succor and make supplie of necessaries vnto others He that vndergoeth not those labours which he is able ought to vndergoe committeth theft Obiection There is mention made of fidelitie in the fift commaundement Therefore it hath no place here Answere It is no absurd thing that one and the same vertue should be placed in diuerse commandements for diuerse ends respectes For the ends of actions make the actions differ Fidelitie is placed in this commandement as it is a diligence and endeuour employed in the with-standing of others discommodities and in doing such works and labousr whereby we may get vs food
his glory and our saluation We in the meane season must doe our duetie and leaue the euents to God Euerie one hath a double vocation and calling The one is common which compriseth those vertues that are common to all Christians The other is particular which belongeth to euerie ones proper calling Wee aske for both callings and vocations in this petition namely that euerie one as was a little before saide may abide in their proper and common calling committed vnto them and doe their duetie Obiection But the former petition doth desire also that we maie rightlie perfourme our duetie Therefore this petition is superfluous Aunswere In the former wee desire that God will beginne his kingdome in vs by ruling vs by his spirit who regenerateth our will that so hence forward we rightly perfourming our duety may yeeld all obedience to our King as becommeth the subiects of that kingdome But in this petition wee desire that in perfourming rightly and faithfullie our duetie we may execute the vvil of god 2 Wherefore we desire that gods will be done THIS petition is necessarie 1. That the kingdome of god maie come vvhereof vvee spake in the second petition For except god himselfe bring to passe that euerie one in his calling duetie doe diligently his vvill this kingdome cannot be setled florish and be preserued 2. That we maie be in this kingdome For except vve doe the vvill of god vve cannot be citizens of his kingdome And vve are not able of our selues by reason of the corruption of our nature to doe his vvill Therefore vvee must desire of him that vvee may doe it 3 Of whom Gods will is done in Heauen IN Heauen the will of God is doone 1. Of the sonne him selfe who doth all the will of his Father 2. Of the Angels and blessed men Of the Angels the will of God is so done in Heauen as that euerie Angel standeth in the presence of God being readie to doe whatsoeuer God commaundeth They doe both his generall and his speciall will none seaseth vpon that which belongeth to another none is ashamed to serue although we anoy them with the noysome sauour of our sinnes and offend God They are ministring spirites Hebr. 1.14 Nowe Christ addeth heere as in Heauen 1. To prescribe and draw vs a patterne and example of perfection whereunto we must striue 2. That by this desire of perfection we maie be assured that God will giue vs here the beginning and the perfection in the life come Obiection That which is alwaies done shall certainlie come to passe though we desire it not the same is not to be desired The will of God is doone alwaies and shall certainly be doone though we desire it not Therefore it is not to be desired Aunsvvere The Minor of this reason vve denie For it is false 1. As concerning the calling and vocation of euerie man because they that desire not that they may be able in their vocation to doe their duety rightly faithfully and happily the same shal neuer doe it 2. It is false also as concerning gods decrees because god hath decreed many euents but yet so as that hee hath also decreed the meanes of comming thereunto There is also a fallacy in the Maior proposition putting that for a cause which is no cause because we do not therefore desire that gods wil be done as if it should not bee done if we should not desire it but we desire it for other causes namely that all euents may be good and prosperous vnto vs. For euēts shal not be good vnto vs neither tending to our safetie except vve submit them to the vvill of god so that vvee desire that only to be done vvhich he hath decreed vvill haue done Reply The decrees of god are vnchangeable Aunsvver The Decrees of god not only as touching the euents or ends but also as touching the meanes are vnchangeable Hee hath decreed to giue the ende but by the meane vvhich is of this condition that vvee desire it and pray for it Obiection God wil haue our Parentes to die Therefore wee must desire that they maie die Answere I deny the consequent of this reason for vve must subiect our selues to the vvill of god and desire that vvhich hee commaundeth vs to desire So neither doth this follovv The church shall bee subiect vnto the crosse Therefore J wil praie for affliction Neither yet hereof may it be concluded that our vvil disagreeth from gods will because thou desirest vvith that end whereby thou must desire her deliuerie God vvill haue our parents to dy yet vvil he not haue vs to vvish their death god wil haue his church to be vnder the crosse yet he wil not haue vs to desire her crosse but to pray for her deliuery patiētly to beare it if it afflict her In like maner God wil not in this life giue vs perfect deliuerance frō sin yet wil he haue vs to vvish it euery momēt to desire that we may be wholy deliuered frō sin Wherefore some things are to be desired which God wil not doe some things which hee wil doe are not to be desired but patiētly to be suffered But neuerthelesse it belongeth nothing at al vnto vs to search what thinges God hath decreed seeing we haue this prescribed vs for a rule that wee aske desire but with a condition of gods wil. Obiection Vnpossible thinges are not to bee desired for hee that desireth thinges vnpossible desireth in vaine But to desire that Gods wil be done in earth as it is in heauē or that we maie do our duetie like as do the Angels in heauen is to desire a thing vnpossible yea it is to desire that which is contrarie to Gods decree Therefore that is not to be desired seeing God will haue this to be our state in the life to come not in this life Aunswere 1. The Maior is to be distinguished Vnpossible thinges are not to be desired except God will at length graunt them to those that desire them but God will giue the performance of his will to those that desire it and that in this life as concerning the beginning thereof in the life to come as concerning the consummation ful accomplishment Wherfore this consummation is to be desired and the impossibilitie is patiently to bee suffered in this life And the consummation is therefore to bee desired in this life that wee may at length obtaine it because he that dooth not nowe desire it shal doubtles at no time obtaine it It is one thing not to be able to attaine vnto this consummation and another thing not to desire it 2. We denie the Minor wherin is a fallacie putting that for a cause which is no cause For neither doe wee desire that in this life the consummation or perfection of our obedience towards God may bee accomplished but that heere may bee wrought the beginning and continuaunce and encrease thereof and after this
hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wishe them neither might wee praie against them God will not therefore that wee wish for euils as euils but as euils are good so wil he haue vs to bear them patiently 3 Obiection What thou shalt not obtaine that thou desirest in vaine But we shal not obtaine neuer to fal into temptation Wherefore in vaine doe we desire it For al that will liue godlie in Christ Iesu must suffer persequutions Aunswere This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not lead into temptation not because we are wholy to be deliuered but 1. Because wee are deliuered from manie things in which we should perish if wee should not request deliueraunce This is a cause sufficient 2. That those euils also into which we fal maie be good and profitable vnto vs. And to those which desire in general deliueraunce wil God graunt these two so great blessings But yet notwithstāding by reason of the remaines of sinne in vs hee wil haue this benefit to be imperfect which neuerthelesse we are to aske vvholy with submitting of our will vnto the will of God and with ful persuasion that in the life to come we shall wholie attaine vnto it Now we are to obserue the order coherence of these petitions 1. The Lord commaunded vs to desire the true knoweledge of God his promise which is the cause of al other his blessings 2. Hee willeth vs to desire that god woulde gouerne vs by his spirite and so continually preserue and confirme vs in this knowledge 3. That euerie of vs maie do and fulfil thereby his duty in his vocation and calling 4. That he would giue vs those things whereby euery one may doe his duty namely corporall blessinges The fourth petition then agreeth with the former because if we must at al be in our own vocation and calling we must liue and haue thinges necessary for the mainteinaunce of our life 5. He adioineth next after the petition of spiritual and corporal blessings a verie fit obiection of our vnwoorthines That thou maiest giue vs spiritual corporal blessings forgiue vs our debts Wherefore the fift petition is the ground and foundation of the rest which being ouerthrown the rest fal to ground For if thou resolue not that thou hast god gracious and fauourable vnto thee how shalt thou haue him to be merciful how shalt thou continu in that knowlege which thou hast not how shalt thou doe thy duty and the wil of God seeing thou art his enemy and endeuourest the contrarie how shalt thou ascribe al things to god how shal they turn to thy saluation 6. After the petition of spirituall and corporall blessinges there followeth lastlie the petition of our deliueraunce from euils both present and to come And from this last petition we returne againe to the first Deliuer vs from all euils both of crime pain both present to come that we maie know thee to be our perfect sauior so thy name may be hallowed sanctified of vs. THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER For thine is the kingdome the power and the glorie for euer and euer AMEN THIS last clause of the praier serueth to confirme our faith and beliefe or confidence of beeing heard obtaining our desire to wit that God will and is able to giue vs those things which we desire Thine is the kingdome The first reason is drawen From the dutie of a king which is to hear his subiectes to defend and preserue them Therefore thou O God seeing thou art our king mightier than al our enemies hauing al things in thy power good and euil euil so that thou art able to represse them good so that there is no good so great which thou canst not giue as is agreeing and standing with thy nature and seeing wee are thy subiects be present and assist vs with thy power and saue vs as who art louing vnto thy subiectes and thy protection and safegard is alone sauing and preseruing He is called a King 1. Because he hath power ouer all creatures 2. Because he is the peculiar King of the Church And the power The second reason is drawne from the power of God Hear vs O God and giue vs what we desire because thou art mightier than all our enimies thou art able to giue vs all thinges and thou only art able in thee alone resteth this power ioyned with exceeding goodnes And the glorie The third reason is taken from the end or finall cause We desire these things for thy glorie Of thee alone the true God and soueraign King we desire and expect all good thinges and so we yeeld vnto thee this thy glory and this thine honour and professe thee to be the autour and fountaine of all good thinges And verily because this glory is due vnto thee therfore also do we desire thē of thee Hear vs therfore for thy glory especially because thou wilt also for thy glorie sake giue vs those thinges which wee desire For what things serue for thy glory the same wilt thou performe and doe but those thinges which we desire serue for thy glory therefore thou wilt giue them vs. Giue vs therefore these thinges that we desire the glory shall returne redound vnto thee if thou deliuer vs. For so shal thy kindome power and glory be manifested Obiection Wee seeme to bring persuasiue and moouing argumentes vnto God whereby we maie moue him to doe what wee desire But in vaine are reasons vsed to him who is vnchaungeable God is vnchangeable Therefore in vaine vse we these reasons vnto him Aunswere This is a fallacy putting that for a cause which is no cause For we graunt this argument in respect of God but not in respect of vs. For we doe not when wee thus speake vse reasons to moue God or persuade him to doe it but to persuade our selues that God wil doe this and to confirme and assure vs that we shal be heard and to acknowledge our necessity and the goodnes truth of god Wherefore these reasons are not adioined to our praiers as thereby to moue god but only to confirme and assure vs that god wil doe what we desire because these are the causes why he doth it Jt shal bee for thy glorie therefore thou wilt doe it because thou hast care of thy glorie Thou art a most good King therefore thou wilt giue these thinges to thy subiectes Thou art most powerful mighty therefore thou wilt shewe thy power in giuing these gifts which are most great and which can bee giuen of none other but of thee alone Amen This is added not as a part of the praier but 1. Because this particle noteth a true and sincere desire and wish wherewith we wish that we maie be heard 2. Because this