the Christian Reader a Synopsis or full view at once of our religion in the vvhole contexture thereof for his better resolution Which lest I should obscure or confound by incident discourses I haue beene forced to passe it may be too cursorily thorough most particulars which would require so many and far larger tracts then this little model of the vvhole And because I seeke not herein to perswade or convince Infidels which seemes to bee the scope of h Iustin Martyr Tertul. in their Apologies Arnob. Aug. de Civit. Dei Morn Viues Raimundus de Sabunde others who haue written of this argument but to resolue and confirme our selues in the present truth with whom it were a folly not to dispute ex praecognitis concessis I haue laide the foundation of this little Fabricke in the receiued principles of Religion And lastly that I may not build heterogeneous stuffe thereon i Cor. 3.12 wood hay stubble but rather gold siluer pretious stones I haue vsed so much as might be the very wordes and phrases of Scripture not onely for proofe but for expression which being the Word of GOD can best speake his owne meaning howsoeuer to some it may make the stile seeme not so aequable and pleasing The Word of God is it not k 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationall milke of our reasonable soules whereby they are nourished to eternall life And our faith hath such force of reason thereby that it is l Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cleare euidence and most evicting argument of things not seene most sublime abstruse And it is able to convince and perswade m 1 Cor. 14.23 c. vnbeleeuers neuer so vnlearned and n 2 Cor 10.5 to cast downe all contrary reasonings of the most subtile adversaries that exalt themselues against the knowledge of God bringing into captivity euery thought to the obedience of Christ. The o Rom. 12.1 service of God thereby prescribed vnto vs is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable seruice to all that are not p 2 Thes 3.2 vnreasonable and wicked men To whom howsoeuer they take it wee must and can giue q 1 Pet. 3.15 a reason of the hope that is in vs. The Lineaments whereof I haue indeavoured to draw and shadow out in a new but I hope not vnnaturall method which beeing done seemes to mee rather a bare skeleton then any compleat systeme of that solide body which I tooke in hand Yet it sufficeth mee if as in r Ezek. 37.7.8.9 Ezekiels vision in the valley of dead bones the bones become together bone to its bone For the sinewes and the flesh shall come vpon them and the skinne shall couer them about when the breath of GOD shall come from the foure vvindes and blovv vpon them and they shall liue Howsoeuer I am willing to bee deliuered of this meditation as it is after a longer and more painefull travell by fitts then such an imperfect embrio and vnshapen birth may seeme worthy of And by his helpe ſ Iohn 15.5 vvithout vvhom vve can doe nothing I may heereafter polish perfect what I haue now conceiued not altogether I hope without his Spirit When I shall haue better discerned thereof at a distance and may happely haue gained some farther or clearer discouery by information or obtrectation of others For although I haue no reason to expect an adversary herein hauing not willingly irritated or provoked any yet because trueth many times findes foes where it makes none if any shall trouble themselues to quarrell this little peece what shall be justly found amisse I shall most willingly amend easily neglecting what shall bee petulantly carped and submitting my selfe in all things to my blessed Mother this faithfull Church of CHRIST IESVS †Tertul. Difficilium facilis est venia The Contents BOOKE I. CHAP. I. The bond of Nature The glory of God The author of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How wee should glorifie God prescribed by the Law of Nature Naturall reason of the Law The covenant of Nature The Law euer in force The case CHAP. II. The Covenant of Grace The Articles and Authors of Grace The Sonne of God the Mediator The Sonne of man The offices of Christ The grace of our Lord Iesus The spirit of Grace Preventing Grace The state of Grace The praise of the glory of Gods Grace CHAP. III. The Testaments The Will of God The Word The Scripture That the Scripture is the Word of God The intent of it The consent in it The olde legall Testament The new Evangelicall Testament The event of prophesies The power of the Gospell The Church The administrators and ouerseers Scripture the absolute Canon of faith and life BOOKE II. CHAP. I. The Stipulation of Faith by the Sacraments The answere of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Cōmunion in loue The Law conditioned The Covenant indissoluble CHAP. II. Faith working by loue according to the Law The Law established by faith Gods Law our prayer Faith in the Trinity denyes not the vnity of God Christ the onely Image of God to be worshipped by faith in his Name By Prophanenes Hypocrisie Blasphemy the Name of God vnhallowed The Christian Sabbath of the holy Catholike Church The Sabbath not abrogated by Christ. Nor by his Apostles The Iewes typicall vse thereof abolished The Christian Sabbath day within the compasse of the Commandement The Lords day designed by himselfe for our Sabbath It hath euer beene obserued as the Sabbath by the Church It respects the Kingdome of God The Perfect will of God to bee done on earth The heauenly conversation CHAP. III. The Refuge of Hope We are saued by Hope The Law perfect we imperfect Good workes not vvell done Grace and merite incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious BOOKE I. CHAP. I. The bond of Nature The glory of God The authour of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How we should glorifie God prescribed by the law of Nature Naturall reason of the Law The covenant of nature The fall The Law ever in force The case What is chiefely to be desired THat God may bee glorified in our salvation The glory of God Wherein trusting him for our parts we are principally to intend his glory For vnlesse we wil mocke God and deceiue our own soules we must desire as we pray first that the name of God may bee hallowed by the advancement of his Kingdome in the vniuersall subjection of all to his holy will then that wee may bee saued through his grace by pardon of our sinnes protection in temptations and
Hallowed be thy thrice glorious name O thou holy one as thou hast commanded That the name of God may bee knowne The Christian sabbath of the holy Catholike Church and worshipped as by euery man in priuate so by all of vs in publike God hath appointed the sabbath for the holy assemblyes representing the holy catholike Church in acknowledgement of his kingdome attending his grace in holy exercises and Christian duties and expecting his glory Which day may not be otherwise imployed farther then necessity enforceth which is god his dispensation and hath no law or then mercy to our selues others requireth n â—at 12.7 which God will haue and not sacrifice Of which duty some question hath beene made of late whether it bee of faith I suppose for these reasons principally First because in nature there is little or no appearance of reason for the sabbath that it should bee morall Secondly because it seemes not to be any where expressely recognised in the new testament as the other commandements are but rather to bee slighted both by Christ and his apostles Thirdly because in keeping the sabbath the Iewes were to obserue certaine ceremonies which are now abolished by the Gospell And lastly because Christians haue neuer kept that day which the Iewes did the commandement seemes to prescribe Which doubts if they may be cleared I hope the ten commandements will holde together and not breake company being all of the same kinde and o Exod. 31.18 c. 34.38 written with God his owne finger He spake these ten words and added no more vnto them For the naturall reason of the sabbath somewhat hath already beene said in the proper place thereof concerning the p I book ch 5. law of nature But may not a law be morall for the vse thereof vnlesse it be naturall in respect of the cause Christ hath promised that where two or three are gathered together in his name he will bee in the midst of them Now although God be euery where at all times yet for our r Ne inordinata congregatio populi fidem minuoret in Corste proptereà dies aliqui constituti sunt vt in vnum oomes pariter veniremus Hieroniad Gal. 4. meetings there must needs be a set time which it is iust that God who appoints the meeting should designe and not wee There may be holy assemblyes as that of Å¿ Acts 10. Cornelius vpon any day to heare the word to praise God and to pray vnto him as occasion is offered inseason and out of season the Lord will be found in them But on the Lords day the holy assemblies must bee and that weekely because hee hath commanded and hath giuen vs the reason which we haue belecued Now for that which Christ said or did we may bee well assured that his intent was not to violate the law of the sabbath The sabbath not abrogated by Christ who came not to breake the law but to fulfill it and was therein so punctuall and exact u Mat. 3.15 to performe all righteousnesse that if it were but a ceremony he would haue obserued it because all was to continue vntill the vaile of the temple his body was rent Hee often tooke occasion indeed by their greatest assemblies on the sabbath daies to doe some miracles workes of mercy in their sight to confirme the truth of what he taught namely that hee was the Lord of the sabbath and the mercifull sauiour of the world This lesson hee first read vnto them out of the * Luk. 4.16.17.18 Prophet Isaiah in one of their Synagogues as his custome was on the sabbath day Which they should now haue taken forth by him being the chiefe and principall end of their sabbath But when they perversely misconstrued his doings he iustifying the same as also his Disciples plucking the eares of corne to satisfie their hunger tooke occasion to teach them better what was the right vse of the sabbath Not a x Cui septima quaeque fuit luâ— Ignava Invenal Sat. 14. Sat. 6. Observant vbi festa mero pede sabbata reges De itinere sabatico Quos etiam irridet Plutarch libel de superstitione superstitious cessation from worke but a spirituall attention to the workes of God euer admitting our workes of mercy and of necessity And if Christ thereby abrogated the sabbath then did hee abolish the other commandements also whereof he said y Mat. 5. So and so it hath beene said vnto you of old but I say vnto you thus and thus shall yee doe and then was the Sabbath abrogated long afore by the Prophet Isaiah in the name of the Lord. z Isa 1.13 The new moones and sabbaths the calling of solemne assemblies I cannot away with But this Christ hath taught vs concerning the sabbath a Mark 2.27 That it was made for man not man for the sabbath as indeed the whole law was made for man not to breake but to keepe it for his owne good This especially was a provisionall statute for his benefit b Quian durabile non est quod requie caret oâ— tium quoddam sanctum Deus praecepit vt insatiabilem hominum cupiditatem fraenaret qui tam seipsoâ— quam servos suos nimijs laboribus exhauriunt modo lucrum faciant Gualterus homil 56. in Luc. partly in regard of his body whose worldly heart would else giue him no rest but would make him out-worke Gods curse if God did not allow vs a rest supplying vs the while with necessaries by his ordinary prouidence c Exod. 16.24 as he did the Israelites by miracle but principally for his soules good that he might attend and receaue the d Homini non ante septimum laetalis inaedia est Plia hist nat l. 11. c 53. Plerique ex his qui septem diebus nihil edere aut bibere volunt in his moriuntur quod si quidam eos super averint nihilominus tamen moriuntur Hyp. l. de carn ad sinem Non possunt boni mores ne secundum naturam quidem ipsam apud eos homines constare qui vnum de septem diebus non observant sanctificant domino Iun. de Pol. Mosis c. 8. spirituall food thereof vnto eternall life As for the Apostles The Sabbath not abrogated by the Apostles St Paul writing to the Galatians condemnes the superstitious e Gal. 4.10 obseruing of daies and months and times and yeares in generall whereof the Iewes accounted some more holy the Gentiles some more happy But to the Colossians he speakes of Sabbaths by name reckoning theÌ„ amongst shadowes he saith f Coloss 2.16 let no man iudge you in respect of the Sabbaths a phrase which he vseth g Rom. 14.4.10.13 elsewhere forbidding all censuring contending about things indifferent amongst which he reckons the obseruing of a day and it may bee that set day for the Sabbath for he saith h V. 6. he that
indefinitely for ordinary labour in our callings it commandeth the g Sed si sabbatum audierit non intelligit nisi vnum diem de septem qui continuo volumine repètuntur Aug. de Doctr. chr l. 3. c. 5. Iam hinc abinitio doctrinam hanc nobis insmuat deus erudiens in circulo hebdomadae diem vnum integrum segregandum seponendum in spiritualem operationem Chrisost homil 10. in Genes seauenth to bee kept holy to the worship of God as god made all things in six daies and rested on the seauenth not specifying which were the six daies or which the seauenth either in the precept or in the reason How doth it appeare that the World was begunne vpon sunday that saturday must needs be the seauenth And if the sabbath which is the period of the weeke were not obserued nor commanded all that time from the creation to the beginning of the law as some say by what monuments shall it appeare that the weekly account of daies was kept vntill then iust in the same order as it was in the creation The first sabbath that we read of since the creation was h Exod. 16. when God gaue the Israelites Manna from heauen the seauenth day after the sixe daies whereon they gathered the Manna reckoning from the day of their murmuring whatsoeuer day of the weeke the fifteenth day of the second moneth after their departing out of the Land of Egypt But suppose as it is not vnlikly whatsoeuer weekely reckoning had beene formerly kept of the dayes that God when hee gaue the law did set them the very seauenth day in order from the creation yet were the daies since that altered i Iosuah 10.13 when the sunne stood still at the prayer of Iosuah and k Isai 38.8 when it went backe for a signe to Hezekiah Whereby the sabbath if it must be the seaventh part of the weeke consisting of 24 houres was certainely altered that it came either later in the space of time or sooner in the number of daies l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatū An simus Christiani dominicum colimus aut simus Iudaei vt sabbatum obseruemus Nemo enim potest duobus dominis seruire Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici Nec illud andit quod ipse commemorauit Deminusest enim sabbati filius hominis August ep 86. ad Casulan Howsoeuer the same authority which appointed one seauenth day at the creation hath appointed this other which wee now obserue euer since the redemption and both within the compasse of the same commandement which indefinitly alloweth vs six daies for our workes and apponiteth the seauenth for a sabbath to the Lord. m Mark 2.28 The sonne of man is Lord of the sabbath The Lords day designed by Christ for the sabbath And that he did make this the sabbath the Apostle insinuats sufficiently writing to the Iewes when hee saith n Heb. 4.9.10 Vid Iun. paral ◠3. in locum There remaineth a rest to the people of God for hee that is entred into his rest that is Christ he also hath ceased from his workes as God did from his Leauing them to gather the conclusion namely that as God when he had created all things rested the seauenth day ad sanctified it o Si dei requies causa sanctisicationis diei est consequenter vbi maior et verior eius requies illic sanctificatio copiosior Rupertus de diuin offic l. 7. c. 19. so Christ when he had finished the worke of our redemption rested this seauenth day and sanctified it in honour of his p Cuius beneficii commemoratio successit memoriae creationis non traditione humana sed Christi ipsius obseruatione atque instituto Iun in 2. cap. Gen resurrection God gaue them time and place the sabbath and the land of Canaan to lead them by degrees in types to the eternall rest in heauen they q Heb. 3. 4. ch wanted faith to discerne what was figured r Ch. 4.6.7 Seeing therefore that it remaineth that some must enter in and they to whom it was first preached entred not in because of vnbeleife againe therefore he limiteth a certaine day saying to day after so long a time ſ v. 5. If Iosuah had giuen them rest who brought them into the land of Canaan if there they should haue set vp their rest then would hee not afterward haue spoken of another day t v. 9. there remaineth therefore a rest even a sabbath keeping for the people of God a farther place for which another day is appointed Christ buried their sabbath in so much as it was ceremoniall namely that set day and their sacrificing seruices and outward obseruances in his graue where hee lay that whole day of their sabbath and rising againe the next day when all his labours ceased he thereby sanctified that day a sabbath to all that beleeue in him pointing vs to the u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua in eadem nobis ex hac vita sit transitus quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est Inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquilitas actionis otiosae Aug. ep 119. ad Ianuar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At post sabbatum omnis Christi amator domini cum celebret diem resurrectioni consecratum dominicae reginam principem omnium dierum Ignat in epist ad Magnesios Iure igitur sanctae congregationes die octavo in ecclesiis fiunt Inquit Cyrillus ib. 12. In Ioan. cap. 58. eternall rest which he had now fully purchased for vs and whereinto he will bring vs by the resurrection of our bodies also in Euerlasting life And therefore though all his former life he obserued the Iewes sabbath in their assemblies yet after that hee was risen from the dead he thenceforth obserued this new day of rest x giuing his disciples meeting vpon this day when they were assembled together and y againe that day sennight And after himselfe was ascended hee sent downe the holy Ghost vpon them when they were met together againe on this day Which it seemes the holy Ghost would haue well noted saying in such precise termes that it was when the day of Pentecost z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Lev. 25.15 was fully come for that being reckoned as was a appointed fifty daies from the morrow after the passeouer which was that yeare on the saturday to the morrow after the seauenth sabbath it must needs be this very day of the weeke which is our sabbath So that on this same day Christ rose appeared twice and thirdly sent the holy ghost euery time when they were assembled and lastly appeared b Revel 1.10 to St Iohn being in the
spirit on the Lords day teaching thereby the Church represented in them to assemble euer on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimi vtique sublimior admirabili admirabilior Greg Wazianz de nova deminica orat 43. p. 700. that day and euery one to bee spiritually minded and exercised in remembrance of his resurrection attendance on the holy ghost and expectance of our finall glory in the presence of God the father It is therefore most fitly called d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur August ep 86. ad Casulan the Lords day e Ps 118.24 This is the day which the Lord hath made wee will reioice and be glad in it And it may bee called sunday in a better sense then the f Ecce enim dies solis adest Sic enim barbaries diem dominicum vocitare consueta est Greg. Turonensis Histor lib. 3. cap. 13. heathens knew because on this day g Malach. 4.2 Solis autem die communiter omnes conuentum agimus quandoquidem is primus dies est quo deus è tenebris materia quam prius creauerat versa mundum essecit Iesus Christus seruator noster eo ipsodie a mortuis resurrexit Iuslin Martyr apolog lib. 2. the sunne of righteousnes arose with healing vnder his wings But howsoeuer the name be the duty of a sabbath remaines to bee performed by the expresse law of God inuiolable Which the Apostles were carefull to obserue The Lord s day hath euer bin obserued as the sabbath by the church as appeares not only by their former assemblies exercises on that day but afterwards againe Act. 20.7 and by their doctrine The spirit calling all things to their remembrance which Christ had taught and commanded them For that very day the Apostle appointed to be religiously kept not only at Colossi as it hath beene shewed but expressely in the Church of h 1 Cor. 16.1 Corinth and Galatia and accordingly wee may well suppose in all other Churches This day thus instituted the i Die dominico qui est dies resurrectionis slisdiosius templum domini adite Quid enim apud deum excusare poterit qui eo die ad audiendum verbum dei salutare de resurrectione non conuenit Clem Const l. 2. c. 59. Church of Christ hath euer since kept as their sabbath and that aunciently with such seuere necessity as that for this very cause the whole k Vid. Euseb Eccles bist lib. 5. cap. 11. Socrat. lib. 5. cap. 21. Greeke Church was excommunicated by Victor Bishop of Rome whose authority and proceedings therein I vndertake not because they would keepe Easter the Lord his holy day in honour of his resurrrection vpon any day of the weeke if it were the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartadecimam foureteenth day of the moneth and not put it ouer to this day of the weeke m Vid. I fiodor de ecclesiast offic l. 1. cap. 31. It was decreed by the counsell of Nice Ruffinus lib. 1. cap. 6. Cur id obseruetur cum pascha celebratur vt sabbatum occurrat Hoc enim proprium Christiane religionis est Aug. ep 119. ad Ianuar paulo post Orbi vniverso Christiano persuasum est eo modo pascha celebrari oportere as the first and great sabbath whence all the other throughout the yeare are reckoned Were the Lords day kept weekly as other holy daies are yearely only as an holy day not as the sabbath then were the daie of the moneth fittest for Easter as for other holy daies but being the same seauenth day of the weeke must of necessity be kept the yearely holy day must be translated to this day of the weeke rather then the weekly sabbath varied euery yeare by that holy day n See the conference at Hampton Court p. 45. reprinted 1625. In the Synod called and held by the late King Iames of blessed memory when many things were not found need full to be amended the motion for a stricter course to reforme the prophaning of the sabbath day by that name without scruple * Tertio Caroli Constantiâ—us Imperat grauissima authoritate sanciuit dominicum Enseb lib. 4. de eius vita which now blessed be God is happily inacted by Parliament founde a gener all and vnanimous consent For they well perceaued that if this duty were remitted the life of religion which hath a long time languished would soone be vtterly extinct and vanish o Cum ex septem diebus vnus in domini honorem consecratus sit religionis prorsus dissolutae suerit nos aliorum dierum ad opera vsu contentos non esse neque illum domino eximium in violatum conservare sed ipsum etiam vulgarem facere nostrisque operibus applicandum putare Leo imperat Novel 54. For howsoeuer it may be pretended instead of the seauenth to keepe euery day holy yet is it easily seene that many who make no religion of the sabbath are indeed euery day alike prophane enough whereas they who doe most devoutly redeeme some time of respit euery day from their owne affaires to the seruice of God doe most earnestly desire and carefully vse the helpe of the seauenth day to repaire their defaults on the other sixe To conclude The sabbath respects the kingdome of God of all the commandements in the morall law the sabbath especially is of faith not only in God the father because of the creation but in Christ the redeemer and throughout the whole creed acknowledging Gods kingdome of nature grace and glory That day which the Iewes obserued was as their other holy daies new moones p Colos 2. v. 17. a shadow the body is of Christ Namely the q Ephes 1.23 1. Cor. 12.12 catholicke Church which is the body of Christ his redeemed kingdome for which he prayed and dyed For that being euery where dispersed is in many places gathered together and generally resembled by the holy assemblies on the Lords day r Ideo upostosi nê ecclesia cum Iudeorum superstitionibus aliquid communè haberet otium illud sacrum in sequentem diem transtulerunt At ijdem non tantum sibi permiserunt vt preceptam diei septimi obseruaetionem in decimum aut quemcunque alium extenderent Horum igitur exemplo nos insisterc conuenit nesub liber totis Christianae praetextu in illis ludamus quae deux certacum ratione instituit illa tandem in licentiam degeneret quae vt consusionem gignit ita animos tandem ab omni religione alienat Gualt in Lucam hom 56. And therefore the Iewes day of sabbath wherby they were distinguished from all others as the peculiar people of God is now altered the grace thereof being extended vnto all nations For now from one sabbath to another from that of theirs to this of ours and from one Lords day to an other all flesh comes
the close Glory be to God on high as it were an Eccho or report to that word of vvisdome povver goodnes wherby they were all made d Psal 145.10 All thy vvorks praise thee O God the more excellent the worke is the more it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Si Phidiae esses effigies meminisses vtique tui ipsius atque etiam sculptoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis artificis cùm sis opificium quarè id ipsum dedecoras Arrian Epict. l. 2. c. 8. cōmends the Maker Yet is al this but in dumb f Psal 19.1 V. 3. The Heauēs declare the glory of God the firmament shevveth his handywork But there is no speech nor language vvhere their voice is not heard vnlesse it be the g Rom. 8.22 v. 21. groaning of the Creation vnder the burden of corruption all abased being abused by sinne to the dishonour of the Creatour Wherefore it earnestly expecteth v. 19. and vvaiteth for the manifestation of the Sonnes of God that it may bee deliuered in their glorious liberty Of all the creatures v. 21. man only in this inferiour world was made with an vnderstanding heart to know God with speech to praise him which was his excellency aboue other creatures In which respect the holy king cals h Psal 108.1 his tongue his glory accounting this vse thereof when we blesse God the greatest happines i Psal 84.4 Blessed are they that dwell in thine house they shall bee euer praising thee Now the whole world is Gods house for there his k Esa 6.1 temple is wheresoeuer he manifesteth his glory which wee may behold contemplate in his workes whithersoeuer we looke l Gen. 28.17 Surely this is none other but the house of God And the large volume of nature if there were none other is it not a faire copy of Gods glory laide before our eies in his temple that we should reade it and praise him Which he hath written with his owne finger as it were in emblemes hieroglyphikes even things themselues Euery vvorke of God being a vvord for hee spake things euery day a line there is not a day without a line m Psal 19.2 Day unto day vttereth speech night unto night sheweth knowledge n v. 4. their line is gone out through all the earth And the whole text fairely continued in the course of nature notwithstanding the many parenthesies of miraculous euents our cōtinual digressions But if this volume be too large read man the epitomy of all know thy selfe know all And who can hide such knowledge in him but it will breake forth into the o Ego conditoris nostri verum hymnum compono existimoque in co veram esse pietatem nō taurorū hecatombas ei plurimas sacrificari casias aliaque sexcenta odoramenta ac vnguenta suffumigari sed si noverim ipse primus deindè aliis exposuerim quaenam sit illius sapientia quae virtus quae bonitas Hoc autèm omne invenisse quo pacto omnia adornarentur summae sapientiae est effecisse autèm omninò quae voluit virtutis est invictae ac insuperabilis Gal. l. 3. de vsu part c. 10. praise and glory of God that made him p Psal 139.14 I will praise thee O Lord for I am fearefully and wonderfully made Yet are there greater wonders then this which God hath made knowen vnto vs. q 1. Tim. 3. v. 16. Without controuersie greate is the mystery of godlines God was manifest in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleiued on in the world receiued vp into glory And all this to bring vs vnto the same glory whereof wee are assured by his spirit And now what greater happines than to haue our hearts full of ioy our mouthes of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. l. 1. c. 16. praise vnto our God in whom we enioy all good Such was the happines of man and his cheife delight in the state of innocencie who called all things as they were presented to him by their ſ Gen. 2.19 names speaking of them no doubt to the glory of God the Creatour And such is the glory happy estate of the Saints Angels in heaven who cease not day and night saying t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hominem Deus animal praestantissimum et vt suae naturae respondens ita vniuersi constitutionis oculum in mundo collocavit Quamobrem hic rebus imposuit nomina quarum fuit signator Euryphamus Pythagoricus l. de vita ex Stobaei Ser. 101. holy holy holy Lord God Almigty which was and is and is to come u Rev. 4.8 Thou art worthy O Lord to receiue glory and honour and power for thou hast created all things and for thy pleasure they are and were created x vers 11. All the glory that we can do our God heavenly Father is only in his name which he hath How wee should glorifie God prescibed by the law of Nature as it were gotten by himselfe by his y Exod. 33.19 workes and published by his word z c. 34.5.6 proclayming his name The Lord the Lord c. we can adde nothing to his glory in Person who is aboue all glory and praise a Psal 50.23 Who so offereth praise he glorifieth God Yet must vvee glorifie him not only in word praising his workes but in deed also doing his word b Mat. 5. c. 16. That others seeing our good workes may glorifie our Father which is in heaven c Mich. 6.8 Wherefore he hath shewed thee O man what is good whose d Dei voluntas est non tantum recta sed etiam regula Bonav in sent lib. 1. dist 41. q. 2. in conclus will is the rule of all good who only knowes how himselfe will be served Which he hath prescribed at first by nature since by the law giuen in ten cōmandements as it were e Exod. 34.28 ten words requiring so many duties forbidding so many sins in generall with all their particulars accessaries A perfect law for man to haue liued by to the glory of God the law-giuer Which hee thereby prescribes in the same manner and order as wee are taught to desire the same of God by prayer For the hallowing of his name in heart word and deed he gaue vs the three first commandements that wee should know and acknowledge him the only true God with faith feare and loue and none other by that name or with any such religious honour and affection f Esay 42.8 This is my name saith he and my glory will I not giue vnto another The fourth commandement prescribes his kingdome and the other six his will to bee done by vs in earth as it is in heaven Yet so as that the glory of God is interessed
d Rom 1.20 The invisible things of him from the creation of the world are clearely seene being vnderstood by thinges that are made euen his eternall power and Godhead And if we doe but fetch our owne pedigree as needes we must from one e Luk. 3.38 man at the last we shall finde that one God whose sonne he was even the worke of his hands f Act. 17.26.27 For God made of one blood all nations of men to dwell on all the face of the earth and determined the times before appointed and the boundes of their habitation that they should seeke the Lord. And if vvee obserue the course of times vvee shall come to the auncient of dayes g Act. 14.17 vvho hath neuer left himselfe vvithout vvitnes at any time vvhose being beyond time vvithout place aboue nature must needes bee infinite and therefore h Neque in natura neque extra duo possunt esse infinita Iul Scal exercit 395. Socrates damnatus ad cicutam à vita quam à sententia de vno Den decedere maluit Plato orsus epistolam ab vno Deo agebat seriò ad Dionys ep t 3. Cum iurant cum optant cum gratias agunt non Iovem aut Deos multos sed Deum nominant Lactant l. 2. de ver sap c. 1. Anima licet falsis dijs exancillata cum tamen resipiscit ut ex crapula somno Deum nominat quod Deus dederit omnium vox est iudicem quoque contestatur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturalitèr Christianae Tertul. in Apolog. singular admitting no partner For the second commandement vve can vvorship God no otherwise then we can know him But that which can be known of God namely hiseternal power Godhead was neuer seen by any man but only vnderstood by the effects thereof in his workes by his vvord Nor can he be expressed but by vvord whom we know only by name beleiuing his word Neither the nature of God who is invisible nor of man whose heart was most answerable caÌ„ in reasoÌ„ the worship of God by any i Solem lunam specula Dei non adoranda sed spectanda mundumque illius templum dicit Plutarchus de Iside Osiride creature or outward shape no whit agreeable to either For the third commandement it were most vnreasonable in nature to take the name of God in vaine when nature it selfe tels vs for k Deus natura nihil faciunt frustrà a principle that God made nothing in vaine as if God were nothing but an empty name who is all in all and all the bonour wee can doe him is onely in his name l De die septimo qui inter omnes mortales celebris est magna apud plerosque ignorantia est hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur graecè si quis interpretetur Septimana dicitur Hoc nomine mortales omnes diem istum appellant at nominis causam nesciunt plerique Theoph. Antiochen Patriarch l. 2. ad Autolycuum The greatest difficulty of naturall reason is for the fourth commandement not because there is no such reason thereof but because nature it selfe being corrupt and disturbed by sinne beareth little or no mention and remembrance of the first creation nor can hardly bee perswaded thereof But God hath therefore expressely giuen vs the reason of that law plainely taken from the vvorkemanship of nature it selfe Namely that it was finished in six dayes and so m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur ita cum requiescimus ipse requiescere dicitur quo donante requiescimus August ep 119. ad Ianuar. agens dc Sabbato rested as it seemes in its perfection and gaue as it were rest vnto God on the seaventh day Wherefore the Lord blessed the seaventh day and hallowed it Of which n Septem dies sunt qui volumine temporum per sua vestigia reuocantur Aug. ep 86. ad Casulan period of time there seemes still to bee some mention in nature notwithstanding our corruption namely by the continuall changes of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formam lunÄ™ complectitur nam prima est corniculata quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant deindè medilunia quaÌ„ dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehine dimidsato maior quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mox plena quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item tres formas praedictas desiciens repetit Hic numerus lunae cursum significat nam vnum 2.3.4.5.6.7 faciunt 28. Martian Capel Satyric l. 7. de Heptade Ecclesia verò adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis signatur August ep 119 agens de Sabbato Vid. Isidor Eccles offic lib. 1. cap. 31. sublunary things every seaven dayes x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hipp lib. 2. aph 24. Idem de carn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phisitians obserue who are most versed in the workes of nature accordingly to be credited in their faculty And something there is in it that the very y Quis enim sacrum illum diem per singulas hebdomadas recurrentem non honorat Philo Iudaeus de vniversis gentibus loquens lib 2. de vita Mosis Idem testatur Iosephus lib. 2. contra Apion ad finem Heathens haue solemnised the seaventh day although they knew not why but vainely consecrated it to the resting planet z Vid. Clav. in cap. 1. Iohan. de Sacro Bosco pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur vtpote die auspicatissimo Scholiast in Aristoph ad Aves Vid. quae habet Clemens Alexandr lib. 5. Strom. ex Homero Hesiodo Callimacho Saturne as it might seeme for the slow motion thereof or to some other such a Amnis sabbaticus qui in Iudaea sabbatis omnibus siccatur Plin. natur hist lib. 31. cap. 2. Aliter enarrat Iosephus de bel Iud. lib. 7. cap. 24. Vid. Fulleri Miscâ—ll lib. 1. cap. 9. fond imagination But we who by b Heb. 11.3 faith vnderstaÌ„d that the worlds were framed by the word of God the first article of our creed can easily admit in common equity the naturall reason which God hath given of this law And knowing that the Sabbath was made for man in his best estate for whom all things were made and hee last of all with vnderdanding to behold and praise God in his glorious worke that he might rest in so doing most glorious and happy vpon which day it seemes the man was so excercised when he gaue names to all things according to their natures to the glory of the creatour wee are well perswaded that there is and ever will bee a perpetuall cause even in nature to remember the Sabbath
once in seaven dayes so long as the i Rom. 8.21.22 creation groneth vnder the burthen of corruption vntill wee enter into his rest and enjoy an eternall Sabbath in glory Vpon this law stood the covenant of Nature Doe this and liue The covenant of Nature To liue is to be doing for life is the energie of nature and consists in action And to doe this law which God had by nature inacted in man should haue beene the naturall life of man Not a meanes to attaine life which hee then already had in present fruition but the very forme and manner of liuing and that well and happily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 1. c. 7. a perpetuall well doing and perfect beeing in that blessed estate wherein hee was made l Luke 10.26.28 What is written in the law This doe and thou shalt liue For these things if a man doe he shall liue in them not for the doing but in the doing of them And m Iames 1.25 who so looketh into the perfect law of liberty beeing a doer of the worke that man shall bee blessed in his deede Of which covenant God gaue n Primordialis data est lex Adae Evae in paradiso quasi matrix omnium praeceptorum Dei c. Tertull. adversus Iudaeos Quae lex ei sufficeret sheffet custodita ibid. man in his innocency as it were o Erat homini in lignis alijs alimentum in hoc Sacramentum Aug. two Sacraments The p Hac generali primordiali Dei lege quarn in arboris fructu observari Deus sanxerat omnia praecepta legis posterioris specialiter indita fuisse cognoscimus quae suis temporibus edita germinaverunt Tertul. adversus Iudeos In hac enim lege Adae data omnia praecepta condita recognosim us quae posteà pullularunt data per Moysen Ibidem tree of knowledge respecting the law doe this and the tree of life respecting the promise liue By the former it pleased God to make triall of mans faith and obedience A small matter as it may seeme a trifle the greater was the sinne in eating the forbidden fruite whatsoever it was of the tree of knowledge of good and evill So it was called by God his institution who forbad it to proue make knowne what a creature q Haec ipsa quo que possibilitae eveniendi non levitati ipsius qui non movetur sed retum facilitati quae naturâ non indignante moueri possunt convenienter ascribitur Ioan Sarisber Policrat l. 2. c. 21. could doe of it selfe and would do being left to it selfe which was by nature free to chuse and indifferently inclinable to good or evill It stood not with the counsell of the Almighty only wise God nor with the condition of a reasonable creature that man should be inforced to do his duty vpon necessity whom he had made arbitrary or that all r Quae igitur cum fiunt carent existendi necessitate eadem prius quam fiant sine necessitate futurasunt Booer de consol phil lib. 5. pros 4. contingency of second causes should bee intercepted in the course of nature by his Almighty power howsoever by his providence the effects shall certainely follow which hee in his secret ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas counsell foreseeth and preordaineth to his glory vpon their free or contingent and sometimes contrary operations t Sicut series retum Dei providentiam non immutat sic aeterna dispositio retum naturam non perimit Ioan. Sarisber Policrat lib. 2. c. 20. Every thing hath its owne course together with God his providence and God hath his purpose notwithstanding their deficience Sin which is an evill and aberration of our actions from the righteous law of God is the defection of the creature from the creatour and not the u Deus non est auctor illius reicuius est vltor Fulgent l. 1. c. 19. ad Monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. effecting of the creatour by the creature For it is not an effect but a x Nemo quaerat efficientem causam malae voluntatis non enim est efficiens sed deficiens quia necilla est effectio sed defectio August l. 12. de Civ Dei c. 7. Malum nihil est cum id facere ille non possit qui nihil non potest Booet de consol Phil. l. 3. pros 12. defect in the doing The y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Homil Quod Deus non est author malorū p. 422. default whereof resteth vpon the immediate doer and redoundeth not to the first mover who will haue euery thing worke in its own kind No man could haue had any z Iohn 19.11 power against Christ except it had beene giuen him from aboue Yet did not that excuse his adversaries nay therefore they had the greater sinne For the greater the a Non queramur de autho re nostro Deos si beneficia eiu corrumpimus ve essent contraria efficimus Sen. quaest nat l. 5. c. 18. gifts the greater the fault if they be abused The Devill cannot do any thing without God yet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque tamen quoniam mutabiles vires habemus improbitatis nostrae culpa in Deum conferenda est Non enim in facultatibus sunt vitia led in habitibus c. Nemes lib. de natura homin when hee speakes a lye he speaketh of his owne for hee is a lyar and the father of it c Iohn 8.44 Who being the first Apostate from God The Fall and the perpetuall enemy to God and man affecting to be the d Naturales impatientias in ipso diabolo deprehendo iam tunc cū dominū Deum vniversa opera quae fecisset imagini suae id est homini subjectisse impatienter tulisset Tertul. de pat Adeò decepit eum quia inuiderat ibid. Prince God of this world in a proud emulation of God himselfe and an e Eph. 2.2 Ioh. 14.30 2. Cor. 4.4 envious indignation against man whom God had deputed as it were his Vicegerent here vpon earth soone tooke occasion by the inhibition and watching his oportunity wrought subtilly vpon the womans frailty in nature f 1. Pet. 3.7 the weaker vessell and by hir prevailed also against the man with whom naturally the womans importunate weakenesse is most powerful And like as Ahitophell after his example gaue counsell since to a rebellious sonne against his father so did the Devill perswade the man to g 2 Sam. 16.21 vsurpe vpon that which God had precisely reserued vnto himselfe the knowledge of good and evill h Acts 15.18 foreknowne vnto God are all his workes and the issues of them from everlasting pretending that by this meanes the mā should become as God himselfe with absolute power and command over the creature whereof before hee had but the bare vse that only
therefore his will is a law to vs and our obedience is true loue vnto him And weebeing many are thereby knit together in one body holding the vnity of the spirit in this bonde of peace Wherefore as wee vowe in baptisme that we will keepe Gods holy will commandements and walke in the same all the daies of our life so by this other sacrament wee renew the same vow so often as wee receiue it repenting our sinnes past the transgressions of that righteous law resoluing and stedfastly purposing thorough Gods grace to leade a new life in all thankfull obedience vnto him and true loue and charity amongst our selues Wherevpon we receaue the blessed sacrament of Christs body blood most deepely binding our selues thereby to performe the same and in the assured faith of Gods grace and helpe that wee may walke in the strength of this spirituall food the way of life by the law prescribed vnto vs. When first the couenant was confirmed by Moses with the Israelites at Horeb The Law conditioned God gaue them the law they accepted saying a Exod. 19.8 all the words which the Lord hath commanded wee will doe and be obedient And when he renewed the same couenant with them in the land of Moab they gaue their faith that they would obey And so doe wee b Deut. 26.17.18 They avouched the Lord to be their God and so doe we the Father Son Holy ghost and God auoucheth the holy catholike Church as then he did them to be his people They promised to walke in his waies and to keepe his commandements and his iudgements as they expected his blessing c c. 27. they bound themselues with an oath and with a curse all which in effect wee likewise doe to liue as becometh his saints euen as wee expect his mercy to forgiue vs our sinnes and the power of his grace to bring vs to ternall life Wherevnto we binde our selues by vow and consignation and as it were by contesseration in the sacraments The law was not only giuen and required by God but approued accepted by them in their hearts to doe it as their mouthes professed In which respect Moses said d Deut. 30.14 the word is very nigh thee in thy mouth and in thine heart that thou maist doe it Howbeit they breake their faith giuen and their spirit was not stedfast with God a Ps 78.37 Their heart was not right with him neither were they stedfast in his couenant But now hauing renewed his couenant as he promised b Gal. 3.7 with the children of Abraham that are by faith the holy catholike Church that they shall be his people and that he will be their God c Ier. 31.33 Lex dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura August de ver a innocent cap. 258. hee puts his law in their inward parts and in their hearts he writes it euen the communion of saints thorough faith that worketh by loue For beleeuing in Christ Iesus we doe thereby acknowledge that the Law is holy iust and good Holy in respect of the things commanded else were not wee sinfull who haue disobayed nor needed wee a mediatour Iust in respect of the penalty inflicted else why should Christ haue dyed that wee might be deliuered Good in respect of the end purposed life to the doer Which Christ hath done and liues for euer and wee also by faith in him If the same minde be in vs that was in Christ Iesus to be obedient to the will of God vnto the death d Cant. 8.6 Loue is stronger then death The couenant indissoluble that neither life nor death can dissolue the communion betwixt God his church or any true member thereof Whom hee hath set as aseale vpon his heart as a seale vpon his arme to loue and to defend for euer For so hee saith e Heb. 13.5 I will neuer leaue thee nor forsake thee f c. 6.7 And being willing more abundantly to shew vnto the heires of promise the immutability of his counsell he hath confirmed his word by the sacraments in his blood g v. 8. That by two immutable things in which it is impossible for God to lye wee might haue a strong consolation who haue fled for refuge to lay holde vpon the hope set before vs. We may therefore be bolde vpon it if need be to lay downe our liues for his sake in whom our life is hid with God knowing that euen in death wee shall be more then h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 conquerours thorough him that loued vs. i Mat. 20.22.23 Can ye drink saith Christ of the cuppe wherof I shall drinke and can yee bee baptized with the baptisme wherwith I shall be baptized And they said we can And hee said yee shall So must all a 2. Tim. 3.12 Act. 14.22 suffer affliction some way or other that will liue Godly It is the portion of our cuppe and calling conditioned by God vndertaken by vs in these sacraments whereby we are assured that b 2. Tim. 2.12 if we suffer with him wee shall raigne with him Wee are baptized into the death of Christ And the holy communion is not only a sacrament of the grace of life vnto vs but a sacrifice of vs vnto God and a protestation of our seruice vnto him euen vnto the death after the example of Christ Iesus In c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 commemoration of whose meritorious sufferings with a thankfull remembrance thereof wee c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 se◠forth his death vntill he come d Rom. 12.1 offer vp our selues a liuing sacrifice holy acceptable vnto God thorough Iesus Christ consecrating vowing our selues whatsoeuer we are whatsoeuer we haue wholy to his seruice who hath redeemed vs. e 2 Cor. 5.14.15 For the loue of Christ constraineth vs because we thus iudge that if one dyed for all then were all dead and that hee dyed for all that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe f Heb. 13.15 By him therefore let vs offer the sacrifice of praise to God continually that is the fruite of our lips giuing thankes to his name v. 16. not forgetting to doe good and to communicate for with such sacrifice God is well pleased CAP. II. Faith working by loue according to the Lawe The Law established by faith Gods law our prayer Faith in the Trinity denies not the vnity of God Christ the only image of God to bee worshipped by faith in his name By Prophanenesse Hypocrisie Blasphemy the name of God vnhallowed The Christian sabbath of the holy catholike Church The sabbath not
abrogated by Christ Nor by his Apostles The Iewes typicall vse thereof abolished The Christian sabbath day within the compasse of the commandement The Lords day designed by himselfe for our sabbath It hath euer beene obserued as the sabbath by the Church It respects the kingdome of God The Perfect will of God to bee done on earth The heauenly conuersation How doth faith worke by loue According to the law teaching vs to doe what God hath commanded The law established by faith Although faith rest not in our workes which the law requireth yet are a Eph. 2.10 wee Gods workemanship created in Christ Iesus vnto good workes which God had before ordained not only in his counsell but by his law that we should walk in them And b Gal. 3.12 although the law bee not of faith that is of things to bee only beleiued but to be done for the man that doeth them shall liue in them yet doth the law require faith c Heb. 11.6 without which it is impossible to please God Therefore the law prescribeth faith in the first place and throughout namely that wee acknowlege god the lawgiuer to be the lord our God the only true God and performe that faith vnto him by an vniuerfall vniforme obedience to the whole law and euery title thereof in regard of him that commandeth Which iustifieth our faith to be in God when it answereth his d Servus qui ex domini iussu ea facit tantummodò quae vult facere non dominicam implet voluntatem sed suam Salv. l. 4. de guber Die whole will as well of command as of promise as well in one duety as in another When God gaue the law to the Israelites hee made himselfe knowne vnto them by his wonderfull deliuery of them out of the land of Egypt from the house of bondage thereby to binde their obedience in faith to him the only true God Which was but a type and figure of the great saluation from the power of satan by Christ Iesus By faith in whose name thorough his spirit wee truely know and rightly acknowledge the only true God And the faith of God his loue to vs in Christ knits our hearts againe in loue to God and for his sake towards all men as he hath commanded improues the formall worship of God vnto all sincerity in spirit and in trueth and the common ciuility of the world vnto Christian charity zealous of good workes for his glory that hath called vs to the knowledge of his grace For if God so loued vs as wee beleiue then ought we also to loue one another much more him who is the God of all grace and loue Neither doe we beleiue indeed if wee loue not Wee beleiue not Christ his incarnation death passion resurrection and ascension c. Vnlesse e Phil. 2.5 c the like minde bee in vs that was in Christ Iesus Who to redeeme the glory of god in vs laide aside his owne glory equall with the father and humbled himselfe in the forme of a seruant vnto the death of the crosse As the fathers loue to the sonne begat in him the like affection towards vs so doth Christ his f Nullaest maior ad amorem inuitatio quam praeuenire amando Nimisque durus est animus qui delectionem si nolebat impendere nolit rependere August de catèch rud cap. 4. loue if wee embrace it by a true and a liuely faith worke in vs the like loue towards our bretheren for his sake g Iohn 15.9.10 As the father saith hee hath loued mee so haue I loued you continue you in my loue If you keepe my commandements ye shall abide in my loue euen as I haue kept my fathers commandements and abide in his loue It is all one in the law to loue God and to keepe his commandements And h Iohn 14.23.24 if you loue mee saith Christ keepe my commandements Which because we can in no sort doe of our selues Gods law our prayer i 2. Cor 3.5 who are not able as of our selues so much as to thinke any good therefore being preuented with his grace k Phil. 2.13 who worketh in vs both to will and to doe of his good pleasure wee desire of God by prayer as Christ hath taught vs what he doth require of vs by the law l In omnibus enim monitis dei atque mandatis vna cademque ratio est divinae gratiae humanae ebedientiae Nec ob aliud vnquam datur praeceptum nisi vt quaetatur praecipientis auxilium Prosp Who therefore commandeth that wee may know what to craue of him And it is our faith which by prayer obtaineth what the law requireth The graces inspired of God faith hope and loue breathe all againe vnto godby prayer m Rom. 8.26 the spirit helping our infirmities with groanes that cannot be expressed For as the naturall life so the spirituall confists in respiration by hearing and praying without the which there can be no true life and well doing Therefore n Phil. 1.9.10 this we pray that our loue may abounde yet more more in knowledge and in all iudgement that wee being instructed out of the law may approue the things that are more excellent that wee may be sincere and without offence till the day of Christ being filled with the fruites of righteousnesse which are by Iesus Christ vnto the glory and praise of God o Rom. 10.14 But how shall they call on him in whom they haue not beleeved By faith in the sonne of God wee know and beleeue in him the only true God and worship him in spirit and in truth p Gal. 4.6 Who hath sent downe the spirit of his sonne into our hearts Faith in the trinity denyes not the vnity of God crying Abba father Doth our faith now in the trinity contradict the vnity transgresse the commandements Thou shalt haue no other Gods but me Nay the trinity of persons establisheth the vnity of the Godhead whilest himselfe is acknowledged the author mediator and doer of all in all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Philebo in Timaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo sensu vide Proclum Is autem dicit Triadem exse omnia efficere Who being infinit is not confined by any person and the persons being distinct are not confounded in God ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serapidis responsum Thuli in Aegipto De his vide August lib 10. de civ Dei cap. 23. In deo vnasubstantia sed tres personae in Christo duae substantiae sed vna persona In Trinitate alius atque alius non asiud atque aliud In saluatcre aliud atq aliud non alius atque alius Vincent Ler inens cont Her cap. 19. The father is God in his infinit essence or being the sonne the same God in his infinit presence and glorious appearing the holy ghost the same