aduaūced this worke of Redemption wherein there are three principall thinges to be considered The first is that notwithstanding diuers lets or hinderances that were in the way yet it pleased God to aduaunce the publication of this worke of Redemption in such sort that in time conuenient it was knowne receyued throughout the world and so all nations inuited to the kingdome of God or the kingdome of God set open not to one nation nowe but to all beleeuers The lettes that I speake of were especially three The nation of the Iewes their Temple and ceremonies yet remaining in estimation Most bitter Persecution for a long time after immediately insuing And when it was ceassed most greeuous variaunce and Heresies that dydde then aryse oute of the peace and quietnes of the Churche The seconde that after this when the people beganne generally to bee weerie of the worde of lyfe it pleased hym so to auenge the contempt thereof throughout the earth that as synce wee haue founde he dyd in deede darken this fayre day marueilous muche in the East and muche of the Southe by the abhomination of Mahomet in the West and muche of the Northe by that moste Idolatrous vanitie of the Churche of Rome But yet he euer reserued vnto him selfe a sufficient number of witnesses to testifie the truth to the wicked worlde euen in the corruptest time of all or whensoeuer the power of darknes moste preuayled The thirde and laste that nowe to the comforte of all his people he dothe gloriously aduaunce the Gospell agayne to wake vs vp agaynst his comming and euery day more and more dothe notably purge it from the ruste and cancre that corruption of time had brought vnto it and mightely enlargeth the beames of the truth to lightē al in al things nedeful Hauing so declared both in what sorte he beganne and after what maner hitherto he proceeded in this manifestation of himselfe now haue we to search out what must be the accomplishment or finishing of it Concerning which he hath geuen vs before hande to vnderstande that when the time appoynted shal come then shal be the day of generall iudgement wherein he wyll finishe the whole worke Heer therefore haue wee particularly to consider these fiue principall thinges First what is the time appoynted then who they are that must come to iudgment thirdly in what maner the iudgement shall be fourthly what kinde of execution shall follow last of all howe Christ shall then resigne or gyue vp his kingdome to his Father againe As touching the tyme that I speake of first of all we haue certaine likelihoodes that it is lyke to be now very nere Then also we haue this vndoubted knowledge that it shall be so sone as God shall haue brought in the full number of his chosen people and finished all thinges els that he had in his purpose to doe Those that muste come to iudgement are euen all and euery one without exception of dignitie sexe age or suche like that euer were are or shal be hereafter to that present day al which by that time that the whole accompt be made may come vnder a couple of sortes The firste is of those that are departed before that tyme who muste all whether their soules were in wretchednesse or in blessed estate haue their owne bodyes restored to them againe to th ende that as Soule and Body haue communicated together in suche thinges as they haue done so may they both together haue their iudgement The other is of those that shall liue at that present who shall first sodenly be chaunged and made such as those are that are risen againe and then with the reste receaue their iudgement As touching the maner of that iudgement we are geuen to vnderstande that our Sauiour shall come in greate glorie the heauens and the earth shal passe at his presence all mankinde shall be diuided or sundred into a couple of seuerall partes the hearts of all being plainely opened he shall pronounce euerlasting ioyes or blessednesse to the one euerlasting tormentes or wretchednes to the other The execution that shall be done shal be according to the sentence pronounced the one sorte caste downe with the diuels to hell the other taken vp with him selfe to heauen The resignatiō of his kingdome is that so hauing finished all he shal from that day forward rule no more as mediator because he hath finished that worke but euer notwithstanding as he is God and equall to the Father The Person of the Holy Ghost VVto the Person of the holy Ghost we attribute the working of his purpose aforesaid in vs and in all other creatures of the worlde as his wisedome knoweth to be most agreable to that his purpose and to the bringing forth of the same to his owne glory Of this working of gods holy spirit I finde two principall sortes whereof the former is that generall working of his whereby the vniuersall societie of all thinges in this world continueth in suche sort as we see that it doth The other is that wherby he is occupied in some speciall kinde Of that his generall working withal the principall actions are that whatsoeuer there is in the world from the highest to the lowest that doth he first vpholde mainteine vntill the tyme appoynted do come that he will haue the same dissolued Secondarily he doth direct guide and order the same that all thinges fall out not at auenture but as God him selfe in his secret purpose hath ordeyned as well for the tyme as also for the maner of issue Thirdly that he doth vnite couple or knit together all in one with certaine bandes of mutuall societie so farre as the kind or nature of euery one may beare and that on the nedefull behalfe both of the whole and of euery membre or part Of his working with some speciall kind there are three principal sortes The firste and principall is the same that hee bestoweth on his chosen or peculiar people the seconde that which he casteth vppon the reprobate or cast-away seede the third the same whereby he worketh in all inferior creatures As touching his working with the chosen there are fyue principall thinges to be considered firste what the worke it selfe is that he worketh in them secondarily howe farre he worketh in them the same that hee worketh thirdly by what degrees he doth it fourthly by what power last of all to what ende or purpose To find out what the worke it selfe is we haue to consider howe hee worketh in them firste as they are menne then as they are his electe nombre or choyce-flocke As they are men his worke in them is no more but that which consisteth in those three poyntes of his generall working with all that so he may make thē in those things also conuenient members of their common societie with all thinges els Which is that he according as he thinketh good doth vpholde and mainteine them guide order them and knit them
only excepted by speciall prerogatiue are yet in the bowels of the earth not able to doe the functions of a body but subiect to rottennes and to corruption laste of all their soules must needes be eyther at rest and blessed and then exempted from the sence knowledge of our miserie heere or in paynes and miserable and so not at leysure nor able to geue any blessednesse to vs If they be such as yet are on earth in this present worlde eyther they are vtterly feuered from vs by distaunce of place and then can they doe vs neither good nor hurte or els they are heere among vs and then are affected towards vs eyther well and Christianlyke and then it is the worke of Gods spirite in them or euill and wickedly and then is the power of the Diuell and their owne naughtinesse coupled together but then as they are vnwilling to do vs good so are they vnable to doo vs hurt or indifferently then neither are they of any desertes towards vs neither are they in dignitie but our equals or of the same mould with vs So that whether they be saintes in heauē or damned soules in hel or men liuing on earth as they are not able to helpe or hurt vs so are they neither Lords nor Ladies to vs in this accompt Concerning other Creatures nedes must they be eyther Angels of heauen or wicked spirites and diuels of hell or others of these corruptible creatures yf they be Angels in heauen then are they ordeined to serue vs as God from time to time shal imploy them are but fellow seruants with vs and haue neither authoritie ouer vs nor any power against vs or with vs yf they be of those diuels or wicked spirites then can they not haue but an yl wil towards vs and yet haue they at all no power against vs yf they be of other corruptible creatures either in the firmamēt or elements aboue or els on the earth or in the waters beneath thē are they in dede the good creatures of god ordeined to our vse but yet all our inferiors made to doe their seruice to vs otherwise in their owne nature but weake and able to doe vs no pleasure at all but when it pleaseth God to worke by them So that these also are neither Lords nor Ladies to vs. The seconde Commaundement THe seconde Commaundement doth shewe what kinde of worshippe it muste needes be as touching the substaunce or mater of it wherewithall God muste be serued of vs so long as we lyue here in this present worlde that is To worshippe him as he hath appointed and none otherwise But of that pece of scripture that goeth vnder the name of the second commaundemēt there be two principall partes the former is the Commaundemēt it selfe the other is the Reason added in the ende to styrre vs vp to kepe this commaundement In the Commaundement it selfe we haue likewise to search out firste what it forbiddeth then what it requireth It forbiddeth first as touching images a couple of Braunches then also the Roote of them and whatsoeuer other Braunches come out of the same The former of the two Braunches that by name are forbidden is to make to our selues or to our vse anie grauen image or the likenes of any thing that is in heauen aboue on earth beneath or in the waters vnder the earth and yet not altogether as namely when they are but historicall ciuile but when they are made to some superstitious ende as eyther to expresse the Godheade or by that meanes to bring him somewhat nerer to vs or to our vse or to stirre vp or kindle in vs any kinde of deuotion or as we commonly say to put vs in a good mynde The other is if it happen we haue made any suche or otherwise light on them to bowe downe vnto them or to worshippe them which may be done eyther for their owne sakes which is the grosser error or for others whome they are made to represent which also is badde ynough And we may bowe downe vnto them or worshippe them two maner of wayes eyther by giuing some actuall reuerence vnto them as geuing a crosse the right hand or yf in fancie we make any accompt of them or haue them in anye estimation The Roote is a principall parte of infidelitie or of the increase that commeth of it which we may call a desperate or a carelesse mind not so soundly resting in the workes of Gods wisedome but that we feare the diuell will runne away with all or at least very much doubt how the matter will go vnlesse we adde somewhat more thervnto or els haue so litle care of his directiō that very easely we go before it The other Braunches that are in like sorte forbidden are many and diuers but suche as may all be reduced to a couple of sortes For whereas our worshippe muste needes be eyther Internall or els Externall howsoeuer we shal happē to worship amisse it must neds apperteyne to one of these kyndes But wheras our Internal or inward or spiritual worshippe hath lykewise a couple of Braunches the one of Honoure the other of Seruice we haue here to take so much more heede how we sort together those Braunches that belonge therevnto Braunches that goe againste his Honour are when we do eyther conceaue any such fancies or opinions as are contrary therevnto or hauing ones conceiued any suche beginne to haue an estimation or a lyking of them As for example To thinke otherwise of God in any point then he hath opened him selfe vnto vs to haue other opinions in pointes of Religion then are set forth in his worde to haue other wayes to helpe our selues eyther in the worke of our Redemption in the whole or in part or in other things that we nede to imagin that things come by happe or chaunce or that some others beare a sway in them and doo not attribute al vnto god to sweare by any other or such lyke Braunches that go againste the Seruice that we owe vnto him are lykewise of two sortes first when we are not in a redines to doo him seruice then when we misse in the deede it selfe Out of a redines may we put our selues yf eyther we hamper our selues vnaduisedly by Vowes Mariage Bondes or Seruice or yf we doo impayre our selues in Minde Bodie or Goodes As touching the deede it selfe that also is double first that whiche belongeth to our Common Calling as we are Christians then that which belongeth to our seuerall Trades or kindes of lyfe In the former of these we offende when we eyther entre into a wrong profession as both the Iewes Turkes doo or when as hauing entred well and taken vpon vs the right profession we doe suche thinges as we are not charged with all as Superstitious or Pope-holy persons vse to do when they do their owne or other folkes workes Coniurours Exorcistes Witches Charmers and suche like when they go about without any
that our selues walke not so inordinately in that kinde of vice that it be eyther the ouerthrowing or els the daungering of others the seconde likewise so vnfeyned a care of our neighbour that we seeke not wrongfully to get frō him any thing that is his the thirde in like maner so good aduicement on his behalfe that we euer seeke to vpholde our neighbours good name and estimation The third and last is that we be euer fully content with our estate that so our common Societie may be lesse violated by any inordinate dealing to better our selues vnto which the last Cōmaundement doth apperteine and therewithal maketh the way more easie to the obseruing of all the rest The particular discourse of euery one The first Commaundement THe first Commaundement as before is declared doth geue forth the whole dutie of mā or the whole summe of Christian Religion Generally bringing the whole within the compasse of these fewe words To haue no other Gods in the sight of the onely true liuing lord But for the further opening of it we haue to consider these two things first what it forbiddeth then what it requireth It forbiddeth first the vice it selfe that here is named then also the Roote therof and whatsoeuer increase commeth out of the same first that so this vice may out of it afterwarde more naturally spring and last of all the soyle wherein it groweth The vice that here is named is to haue mo Gods then him that is in dede the only God whether they be creatures in dede or but fictions of their owne deuise The Roote is and needes must be the Ignoraunce of God the Father the Sonne the holy Ghost Which what it is as touching the particulars therof may be more conueniently gathered out of the knowlege anone to be set downe Out of this ignoraunce doth spring that which is cōmonly called vnbeleefe or hardnes of hart or impenitencie when we take those wordes more largely which in effect is first a cōfused a wrong iudgement in all thinges that apperteine to sound Religion secondarily little or nothing to esteme of God thirdly neuer soundly to rest in him but stil to presse on further we wote not whither last of al so stubberne so frowarde an hart that refusing to submit our selues wholy to God we huddle him and others together as we thinke good and so geue forth nothing but that which is either plainly wicked or els vnder the shew of holynes as bad The soyle or groūd wherin it groweth is the corruptiō of our nature which corruptiō reigneth in al Infidels not only with the worst but also with those that are the very best among them It requireth first the vertue it selfe that heere is named then also bothe the Roote oute of whiche it commeth and whatsoeuer other increase groweth out of the same before that this vertue can naturally spring and last of al the ground wherin it groweth The vertue is to put by all others to haue the true God only to be our god Those that we haue to put by are first all maner of creatures Whether Celestiall as Angels or Saintes or of this world as our selues or others our own or other folks excellēcies the sunne the moone beastes birdes fishes plants ymages suche like or Infernall as the deuils or ill spirits dāned soules Then also all chimers or fictions or imaginations or conceiptes of our owne brayne as when the Heathenishe people of olde imagined gods of the woods of the hils of dales and suche like innumerable and we of late not farre behinde imagined eyther Angels or Saintes beyonde the warrant of Gods worde to flee vnto in time of neede or when yet we imagine some things to be in our selues or others to doo vs good whiche in deede are not to be founde all which things we haue to put by and to presse on to geue our selues wholly vnto the Lorde The Roote is the knowledge of God the Father the Sonne and the holy Ghost as namely vnder the person of the Father to knowe what the Godhead is in his owne nature not yet come foorth or vttered vnto vs and therein more specially to inquire first of such things as most properly concerne his Person then of certayne other Excellencies that are somewhat farther of from the consideration of his Person or substaunce and yet can neuer be separated from the Godhead last of all of his will and pleasure Vnder the person of the Sonne to knowe howe the selfe same Godhead hath declared or vttered him selfe to be knowne of others and therein firste in what sorte he beganne this manifestation of him selfe secondarily in what sorte he dyd from time to time proceede with the same thirdly in what sorte it must be accomplished or finished Vnder the Person of the holy Ghoste to finde out in what maner the selfe same Godhead worketh in others that he may be knowne in his demonstration and therein firste howe he worketh generally with all and how more specially he worketh with diuers kindes first with the Chosen then with Reprobates last of all with all other inferior Creatures Out of which knowledge doth spring that which sometimes is called Fayth sometimes Repentaūce when we take those words generally and by diuers names besides which is in effect first a sounde a setled iudgement in suche thinges as concerne true Religion then a feruent and a singular loue of God for that we finde him to be suche as he is thirdly to settle our selues wholy in him neuer to seeke to any other last of al so obedient so humble and so pliable a mind in all things to be at the becke of God that putting by Mankinde on the one side and al other Creatures on the other wee geue ouer our selues wholy to God by a kinde of spirituall Homage or soueraigne honour the particulars wherof doo more properly apperteyne to the other Commaundementes The grounde or moulde where this knowledge will growe is neuer any other but eyther the former integritie of our nature whiche nowe is paste our reache for euer or els Iesus Christ by mysticall vnion to bee incarnate with him which way only is left vnto vs wherby wee may be able to doo any good should giue this honour to any it must nedes be our selues or others If it be our selues then is there at al no place of worship which by nature doth neuer passe but frō the lesser vnto the greater Which inequalitie is neuer found betwixt our selues on the one side and no moe but our selues on the other If it be others then must it be such as haue already finished their race in this present world or els those that yet remayne here on the earth If they be of the former sorte or haue alreadie ended their presente lyfe fyrste they are not perfect men for that their bodies and soules are sundred eche from other secondarily their bodies a very fewe
vnperfect and confused maner in others the chosen I meane that should reape therby euerlasting blessednes he would haue it more soundly in greater perfection Concerning the thirde and last that is by what degrees his purpose was to haue it in those that shoulde haue this knowledge in them after the sounder and perfecter maner we finde his purpose to haue bene that in this world they should haue it more darkely and yet in great certaintie without doubting and euer increasing to a clearer light in the worlde to come they shoulde haue it more clearly and in as greate perfection and glorie as possibly maye bee in suche a Creature The Person of the Sonne VNto the Person of the Sonne we attribute the bringing forth of this his purpose out of the bosome or secrete counsell of the Father or in what sorte it is made manyfest as touching whiche we haue more specially to consider these two thinges first what is that worke wherein he hath made him selfe knowne then what are the principall partes thereof Concerning the former of these two it is to be knowen that we haue to cast our eyes but to the workmanshippe of mankinde and of all other Creatures that are ordeyned to the vse of man For though it should be so that he had many other worldes besides this of ours and many other workes as fayre and fayrer then this yet this onely and none other is ordeyned to vs wherein he will be knowen vnto vs. Concerning the other that is to finde out what are the principall partes of this manifestation of him selfe this is a large and a worthy matter And the parts therof are these three the beginning the continuing and the finishing of it That we may the better see in what sort it was begunne there are foure principall things to be considered First howe he made the world and all things therein before that euer he made man Secondarily in what sorte he made man Thirdly howe he delt with him after that he had so made him Last of all howe God hauing finished all that his worke rested the Seuenth day and hallowed it The first of these is not only an example of his Prouidende prouiding for vs before that we were but also an argument of his goodnes preuenting vs because thereby we perceyue he loued vs before that euer we could deserue any iote of his kindnes The seconde leadeth vs to consider what kinde of one he made vs firste in Body then in Soule As touching our Body or earthly nature he made man of an homely peece of earth Which is a sufficient proofe of Gods power a preseruatiue agaynst pride that mighte arise when he should beholde the excellencies wherwithall shortly after he should be indewed and a figure of the excellent worke of Redemption that afterwarde shoulde be raysed out of the base estate of the flesh or manhood of Christe The woman he made of a ribbe taken out of Adams side beeing cast asleepe Whiche is a singular prepratiue truely to loue and a figure of the Churche of God whiche is and can be none other but only it which is raysed out of the passiō of our Adam Christ As touching our Soule he endewed both the man and the woman with notable excellencies so to make them a more liuely image of him selfe as may appeare by these fowre things First that he made it to endure for euer Secondarily that he furnished it with a notable lighte of knowledge not onely in these inferior matters of the world both naturall and ciuill but also with whatsoeuer apperteineth to the true worship of God or to his spirituall kingdome Thirdly that he made him clene without any steine of sinne and fully able to fulfill the Lawe that afterwarde was geuen or to follow the rule of perfect righteousnes in deede worde and thoughte Last of all that he lefte him in so perfecte freedome of his wyll that both he mighte still haue done good till of his owne accorde he had turned aside and yet that when as it should come to passe that needes he would he should both leaue the way of righteousnes and peace and fall away to all iniquitie and to a moste wretched estate so both to keepe him selfe without steine when man shoul◠fall and to make a way to the declaration of his Iustice and mercy The thirde that is the consideration howe he dealt with man after that hee had made him so excellent a creature resteth in two principall poyntes firste howe he dooth before prepare him to bring foorth the force of those his excellencies to the keeping of his Commaundement when it should be giuen then howe he geueth the commaundement it selfe Cōcerning the former of these there are three poyntes that belong therevnto For first he gaue him the vse and soueraintie of all other creatures that hee might the rather neuer turne aside his obedience or seruice to them and haue therewithall bothe to prouoke hym to the seruice of God and also to mainteyne him therein Secondarily he gaue him to vnderstande that he was a most blessed creature both by the place wherein he set him that pleasaunt Paradise and especially by the Tree of life that he left him which Tree of lyfe was left vnto him to feede on as a Sacrament of his blessed estate and that in the midste of the Garden euer to be before his eyes Out of both which man might haue gathered that he was marueilous much beholding to God and that althoughe nowe he stoode yet in processe of time he mighte fall Last of all he fensed him about with the exercise of bodely labour geuing him charge to keepe and dresse the garden out of which also he might haue gathered not only that labour was a needefull exercise for him but also that he had neede to preserue him selfe in the estate that God had giuen him As touching the latter of them that is the geuing of the Commaūdement it selfe we haue to consider three thinges Firste what the Commaundement it selfe was that is to forbeare one tree that it pleased God to exempte which was but obedience and that but in a small matter Then how he directeth him to keepe it whiche he doth both by denouncing vnto him most certayne and extreme wretchednes when soeuer he should breake it and therewithall interpreting the name vnto him that otherwise might haue bene very daungerous Last of all seeing that there is no seruice of God till a commaundement be giuen and as yet this commaundement was not geuen till this present that here is an other argument that the goodnesse of God euer preuenteth our desertes The fourth and last which is how he rested the seuenth day may first of all be a figure of our rest in Christ in this world begunne finished in the worlde to come Secondarily it is an argument or pledge that we are sanctified not by our selues or by any other but only by the Lord him selfe Thirdly it ought to be an