vpon allowance with limitation Thus was he fondly perswaded to preferre his owne vaine affected glory to the glory of God wherein he stood vntill then truly glorious and most happy And so the forbidden tree proued indeed as it was i Ideo arbor illa appellata est scientię dignoscendi boni mali non quia inde talia quasi poma pendebant sed quicquid esset arbor illa cuiuslibet pomi cuiuslibet fructus esset ideò sic vocata est quia homo qui nollit bonum à malo discernere per praeceptum discreturus erat per experimentum vt tangendo vetitum invenirct supplicium Aug. in Psal 70. called the fruite of knowledge of good and evill by mans sinne and transgression For now he learned what it ment by woefull experience who knew not what evill should be vntill he felt it nor what was his own good with God vntill he had k Non solum vt sint dij homines else desierunt sed etiam qui quasi dij erant suam gratiam perdiderunt Ambrol lost it A losse not to himselfe alone but through his default to all his posterity who being in his loynes are l Falso queritur de natura sua genus humanum Salust initio bel Iug. iustly atteinted of his rebelliō because it was the covenāt of nature which he violated And we naturally are not only made guilty of that m In quo erat natura communis ab ejus vitio est nullus immunis Aug. ep 106. ad Paulin Restat vt in illo primo homine peccasse omnes intelligantur quiain illo fuerunt omnes quando ille peecauit vnde peccatum nascendo trahitur quod nisi renascendo non soluitur August contra duas Pelagian ep lib. 4. c. 4. original sin by imputatiō but are by n Peccara parentum alienasunt proprietate actionis nostra sunt contagione propaginis idem l. 6. contra Iulian. c. 4. propagation corrupted with sin or o Peccatum Originarium vitium languor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus iniquitas Ignat ep ad Trallian vice originary the polluted issue thereof in al mankind as an p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O insirmitatem meam Nam meam dico istam primi parentis infirmitatem Greg. Nazianz. orat 38. he reditary disease infecting the blood and a stigmaticall skarre that cannot bee done away vntill nature it selfe shal be dissolued For after that the man in his person had once viciated our nature hee begate a sonne in his owne q Genus humanum in parente primo velut in radice putruit ariditatem traxit in ramis c. Greg. ep 53. lib. 7. indict 2. likenesse and after his image the likenesse of sinne and the image of corruption r Natura erat seminalis ex qua propagamur quâ scilicet propter peccatum vitiata vinculo mortis obstricta iusteque damnata non alterius conditionis homo ex homine nasceretur Aug. l. 13. de Civ Dei c. 14. And do not wee all sinne if we liue to it after the s Rom. 5.14 similitude of Adams transgression t Liberum arbitrium captivatum non nisi ad peccatum valet Aug. ad Bonifac. l. 3. c. 8. preferring the pleasures of sinne to the law of God v Act 7.51 alwayes resisting the will of God As our Fathers did so do wee x Rom 7.11 For sinne taking occasion by the commandement worketh in vs all manner of concupiscence deceiueth and by it slayeth vs. Thus the law which by the covenant of nature y Rom. 7.10 was appointed to life The Law ever in force is by our transgression and perversnesse become vnto vs z C. 8.2 the law of sinne and of death nature it selfe beeing iudge For the very Gentiles without the law had their a Rom. 2.15 Quos diri conscia facti Mens haber attonitos surdo verbere caedit Occultum quatiente animo tortore flagellum Iuvenal Satyr 13. thoughts accusing or else excusing one another b C. 1.32 knowing the iudgement of God that they who commit such things as are forbidden by the law are worthy of death For the covenant of nature being to do this and liue the not doing thereof but the contrary must needes bee death c pro magnitudine culpae illius naturam damnatio mutavit in peius vt quod poenalitèr praecessit in peccantibus hominibus primis etiam naturalitèr sequeretur in nascentibus coeteris August de Civ D. l. 13. c. 3. ipso facto d Gen. 2.17 In the day thou eatest thou shalt dye the death For our breaking the law could not disanull the law but that it is ever in force to binde vs although never of force to inable vs to performe our duties Nor could the forfet of our bond discharge our debt to God but that his law is ever of force against vs to exact the penalty if there were not a remedy But hath not God abrogated the law of nature by contracting with vs a covenant of grace Nay thereby he hath established the law of an holy life e Exod. 34. v. 28. Deut. 4. v. 13. The words of the covenant were the ten Commandements At the first promise of grace there was a law of perpetuall f Gen. 3.15 enmity set betweene the seede of the woman and of the serpent and in the contract of the covenant with Abraham obedience to God his law is conditioned being implyed in his charge g Gen. 17.1 walke thou before mee be thou perfect But when God establshed that covenant with the children of Israell hee gaue them the law written most authentically with his owne finger in h Exod. 31.18 two tables of stone to bee kept for a testimony of his covenant with them in the i Deut. 10.5.1 Kings 8.9 Heb. 9.4 arke of his gratious k Numb 10.35.36 Psal 24.7.8 presence for ever And by the new testament wherein the same covenāt is renewed as he promised l Ier. 31.32.33 God will put his law in our mindes which was then put in the arke and will write it in our hearts which before was written in stone that wee may serue him in newnesse of spirit and not in the oldnesse of the letter Did Christ Iesus then when he came proue so vnlike Moses of whom he had said m Deut. 18.15 that he should be like vnto him did he set himself so much against Moses as vtterly to dislike and abolish that eternall law which was given by his ministery Nay hee the lord over his owne house wherein Moses was a faithfull servant ratifies the law in every title Saying n Mat. 5.19 whosoever shall breake one of these least commandements and shall teach men so hee shall be called the least in the kingdome of heaven v. 17. For he came not to destroy the law but to fulfill it and he did so
bread to make blood flesh and spirits But God giues it vertue and power beyond the nature and substance thereof to doe vs good speaking a blessing on it for our vse m Deut. 8.3 Mat. 4.4 Wherefore man shall not liue by bread only but by euery word that proceedeth out of the mouth of God n 1. Tim. 4.5 Prov. 30.8 And it is sanctified and made convenient for vs by the word of o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honestum hoc insuper Deum iâ—itio comae prandii inuocari Diotogenes lib. de sâ—â—ctiltate God and prayer Yet it sustaines vs but from day to day for it is but daily bread and not as the tree of life whereof if the man had eaten hee should haue liued for euer The Manna which God gaue the Israelites from heauen it was but daily bread it would not ordinarily keepe vntill the morrow and p Ioh. 6.49 they that did eat thereof are dead Such is the condition of this life and the things thereof q 1. Cor. 15.19 And if in this life only wee had hope then were wee of all men most miserable Wherefore our r Ioh. 6.27 labour must bee not so much for the food that perisheth but for the meat which endureth to eternall life the supersubstantiall bread indeed Å¿ Cant. 8.7 aboue all the substance of our house t Ps 119.14 and to bee reioyced in aboue all substance Which Christ giues vnto vs for him hath the Father sealed u Ioh. 6.51 I am the liuing bread saith he which came downe from heauen if any man eat of this bread he shall liue for euer Gods prouidence doth not exclude ours in the vse of ordinary meanes but requires it directs and giues a blessing therevnto both in the things of this life and for a better But this is our folly we will either doe all our selues or no thing And commonly we can be content to leaue all to God for the world to come but in the things of this world we will bee our owne caruers Of the two * Luc. 16.8 the children of this world are in their generation wiser then the children of light They will provide for this life and we must provide x V. 9. that we may be receaued into everlasting habitations Wherin finding how short our store comes of such a purchase how vnworthy Gods grace we walk Forgiuenes of sins how ill we deserue thorough our owne corruption vtterly distrusting and disclaiming our selues wee flye againe vnto the throne of grace for pardon of our sins protection in temptations and rescue in the end from all evill Who can forgiue sinnes but God only against whom we sinne and doe euill in his sight For howsoeuer wee trespasse wrong Omniamandata Dei facta deputantur quando quiequid non fit ignoscitur Aug. l. 1. Retrac c. 19. and giue offence one to another which we may and must forgiue so farre as concernes vs yet can no man forgiue the sinne which is the transgression of the law but hee only who is the law-giuer He forgiues y Ps 32.5 the iniquity of our sin z Exod. 34 7. The Lord the Lord forgiuing iniquity transgression and sinne And he forgiues * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our debts the obligations of sinne penalties for sinne to whom we are so much bound in duty and by whose law we stand bound ouer vnto death a Rom. 6.23 the iust wages of sinne b Ps 49.7.8 None can by any meanes redeeme his brother or giue a ransome to God for him For it cost more to redeeme their soules so that he must let that alone for euer c Isa 43.25 But I even I am hee saith God that blotteth out all thy transgressions for mine owne sake and will not remember thy sinnes For when the offence is pardoned the d Impium est à Dto diminidiaem sperare veniam August punishment is remitted because it is the forgiuenesse of our debts the penalties of sinne When Christ cured any of their diseases he vsed to say e Mat. 9.6 Thy sinnes are forgiuen thee For they are the cause of all our maladies the remission whereof is therefore a present and a perfect remedy f Ps 103.3 4. God forgiueth all our sinnes and healeth all our infirmities so that they shall not tend to destruction in eternall death the iust wages of sinne and our due debt for the same g Rom. 5.10 For if when we were enimies we were reconciled to God by the death of his sonne much more being reconciled shall we be saued by his life By whose grace we obtaine the forgiunesse not only of h Rom 3.25 sinnes past before grace thorough the forbearance of God but of our i Quotidianae incuâ— sionis Orabant autem vtiq iam fideles iam apostoli NaÌ„ ista oratio Dominica magis fidelibus datur Si debita illa tantummedò dicerentur quae per baptismum dimittuntur catechumenis congeueret magis orare Dimitte nobis debita nostra Aug. in Ps 142. daily sinnes and trespasses for which he hath taught vs as duely to aske pardon as for our daily bread with faith to obtaine k Rom. 5.16 For not as it was by one that sinned so is the gift for the iudgement was by one to condemnation but the free gift is of many offences to iustification euen so many and so long as we haue grace to beleeue and repent Iustification a terme in law denoting an act of the iudge not any habit in the party iustified being once passed vpon vs in grace l Rom. 8.28 according to his eternall purpose is neuer reversed but standeth more firme then the law of the Medes and Persians howsoever it be often reacted confirmed It was purposed of God to every one of his elect in his counsell from everlasting it was purchased and procured for them in the fulnesse of time by the death and passion of Christ Iesus It is published and proclaimed throughout the world by the preaching of the Gospell it is testified and applied to every penitent beleeuers conscience in the sight of God by his spirit and is sealed by the Sacraments and being apprehended by faith is often m Multò firmior est fides quaÌ„ reponit poenitentia Lactant. l. 5. c. 14. renued by repentance Whereby every poore publican that with true faith and repentance cryes God mercy n Luk. 18.14 goes away more iustified theÌ„ any proud Pharisee that iustifies himselfe o Iob. 33.23.24 And if there be a messenger an interpreter one of a thousand to shew vnto man his righteousnesse in his greatest a gonie and distresse God is gracious vnto him and saith deliuer him from going downe to the pit for I haue founde a ransome for him p Mat. 18.18 Whatsoeuer is loosed on earth it is loosed in heauen for it is God that doth it and
calcem though now for a season if need bee we are in heauinesse thorough manifold temptations Which are indeed many and manifold within and without on the right hand and on the left even so many as there are things in the world and motions in our minde and mouers of both Thorough which it pleaseth God to lead vs ordering the occasions giuing leaue to Satan to winnowe vs and leauing vs sometimes to our selues whoÌ„ u Extrema muÌ„di atrocius tentaturus aggreditur quia tanto fit ferveÌ„tior ad saeuitiam quanto se viciniorem sentit ad paenam Greg. mor. l. 34. cap. 1. Satan subornes against our selues with a world of motiues reduceable to three principall heads * 1. Ioh. 2.16 the lust of the flesh the lust of the eyes and the pride of life x Iam. 1.3.4.5 But let no man say when he is tempted I am tempted of God for God cannot bee tempted with euill neither tempteth he any man But euery man is tempted when he is drawne away of his owne lust and entised Then when lust hath conceaued it bringeth forth sinne and sinne when it is finished bringeth forth death Which evill of sin death Satan inteÌ„deth we deprecate with God without whose will wee can not bee tempted nor can resist or escape y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad sacrum bellum cum carnis vitiis gerendum nos confera mus oportet Sic tamen vt non in nobis ipsis fiduciam collocemus verum diuino subsidio victoriam permittamus Isidor Pelus l. 2. ep 143. Et mox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In divina autem ope atq auxilio si siduciam nostram positam habeamus victoriam facile consequemur without his power help z 1. Iohn 3.9 Whosoeuer is borne of God doth not commit sin Preseruation * Omne quod radicaium est nutritur catore solis non arescit August tract 3 in 1. ep Ioh. Radicata est charitas securus esto nihil mali procedere potest tract 8. in â—â—and ep for his seed remaineth in him and he cannot sinne because he is borne of God Not that hee sinneth not at all or only falls into some smaller sinnes or that such sinnes are veniall of their owne nature but he doth not commit sinne he makes it not his practise and trade of life though every sin be mortal for the a Rom. 6.23 wages of sin is death yet doth not he sinne vnto death for by the grace of God he shall haue time and grace to repent b Ezek. 18.22 and then all his transgressions that he hath committed they shall not bee mentioned vnto him in his righteousnesse that he hath done he shall liue Although all sinne bee mortall by the law and worthy of death yet doth not the childe of God sinne vnto death c Audeo dicere superbis esse vtile cadere in aliquod apertuÌ„ manifestumque peccatum vnde sibi displiceant qui iam placendo ceciderant August lib. 14. de ciuitate dei cap. 14. Sed etsi aliquando predestinatorum aliquis ad eius slatum infectus contabuit armis poenitentiae accinctus fortior securiorque surrexit expertus admissi turpitudinem hostem suggestorem se consentaneum mira indignatione exhorruit rursum cautior munitior ad conflictus accessit Arnold Abb. Bonaeual de operibus sex dier cap. 4. nay though hee die for his sinne yet doth he not dye in his sinne that dyeth in the Lord. And howsoeuer we fall daily thorough our frailty and may fall dangerously by force of temptation and depart for the time from the grace giuen abusing the gift of grace which was in vs yet shall wee not fall from the grace of God towards vs reserued for vs in Christ Iesus He neuer repents him of giuing howsoeuer we may depart from the grace giuen by abusing our gifts but he that giues forgiues his beloued d Iohn 13.1 and whom he loues he loues vnto the end Neither shall they who are effectually called according to his purpose e In sanctorum cordibus iuxta quasdam virtutes semper permanet spiritus iuxta quasdam vero recessurus venit venturus recedit c. In his itaque virtutibus sine quibus mimime advitam pervenitur spiritus sanctus in Electorum suorum cordibus permanet in his vero per quassanctitatis virtus demonstratur aliquando misericorditer presto est aliquando misericorditèr recedit Gregor hom 5. in Ezech. vtterly depart from the grace giuen but shall by the seed thereof remaining in them f Ar. eccel Angli 16. recouer and amend their liues For g Rom. 11.29 the gifts calling of God are without repentance and h cap. 6.14 no sine shall haue dominion ouer them who are not vnder the law but vnder grace i Ier. 32.40 I will make saith God an euerlasting couenant with them that I will not turne away from them to doe them good but I will put my feare in their hearts that they shall not depart from mee And as by the feare of God we are restrained from the dominion of sinne all our life time so k 1 Pet. 1.5 by the power of God thorough faith we are kept vnto saluation ready to bee reuealed in the last time l Fides aeterna res est à spiritu scribitur vâ— maneat Ambros in 2. Cor. 3. Quomodo pot est amitti per quod fit vt non amittatur etiam quod posset amitti August de bono persev c. 6. Faith is not only the first answer to Gods call wereby we enter and are admitted into the state of grace nor yet farther the continuall mouer of our hearts in m Charitas quae deseripotuit nunquam vera fuit August ep 111 ad Iulian Ficta charitas est que deserit in aduersitate vid. Sixt. Senens bibl lib. 5. annot 240. loue according to the will of God as hath beene shewed but also the finall grace whereby wee persist vnto the end recouering many slips and falls in sinne yea and redemption from death it selfe if we dye in the faith of the forgiuenesse of our sinnes and resurrection of our bodies vnto eternall life n Petrus in lapsu gradum fideì remisit actum intermisit habitum non amisit motumque in eo fuit spiritualis vitae robur non amotum concussum non excussum Tertul. See Mr Hookers sermon of the certainty and perpetuity of faith in the elect saying The faith therefore of true beleeuers though it haue many grieuous downfalls yet doth it still continue invincible it conquereth recouereth it selfe in the end Fides fundit orationem fusa oratio impetrat fidei firmitatem non quae nunquam concutiatur sed quae concussa nunquam epprimatur August de verb. Dom. serm 36. And howsoeuer o 2 Tim. 2.17.18 the faith of some may for the time be ouerthrowne in part as theirs in
the covenant of his grace in our Creed where the agreement is first drawne betwixt God the Father Son and Holy Ghost on the one part and the holy Catholicke tholicke Church on the other as he saith * Ier. 31.33 I will be their God and they shall be my people Then the conditions of the Covenant are expressed first for this life present the Communion of Saints on our part with God and with one an other in loue according to his Law and on Gods part the continuall forgiuenesse of our sinnes For so is the Covenant a Ier. 31.33.34 Heb. 10.16.17 I will put my Lawes in their hearts saith GOD and in their mindes will I write them And their sinnes and iniquities will I remember no more And for the life to come God will recouer vs from death by the resurrection of our bodies and we shall euer liue in his sight praising him as hee saith b Ps 50.15 I will deliuer thee and thou shalt glorifie me Who himselfe alone is the only and all-sufficient cause of our saluation and that of his free grace goodnes the author and first mouer the Mediatour procurer the immediate worker dispenser of all in all The vnsearchable loue of God the Father who made all things and c whose desire is to the worke of his hands fore-seeing that man would not abide in honour to glorifie him vnto eternall life according to the course of Nature provided from euerlasting this way of grace to glorifie himselfe in our saluation Which hee hath euer from the beginning promised in time performeth d 2 Tim. 1.9 calling and sauing vs according to his owne purpose and grace which was giuen vs in Christ Iesus before the World began The grace of our Lord Iesus Christ our Mediatour and Redeemer hath abundantly performed the same for vs a 2 Cor. 1.20 in whom all the promises of God are yea in him Amen to the glory of God by vs b 1 Pet. 1.20.21 who verily was fore-ordained before the foundatiō of the World but was manifest in these last times for vs who by him doe beleeue in God that raised him frō the dead gaue him glory that our faith and hope might be in God The Holy Ghost who proceedeth from the Father and the Son doth by an entire fellovvship most comfortably communicate the same grace vnto vs c Rom. 8.16 testifying to our spirits that vve are the children of God in Christ that we are in grace and fauour with him and thereby working d Heb. 12.28 grace in vs againe to serue him vvith reuerence and godly feare e Eph. 1.14 the earnest of our purchased possession vvhereby vve are sealed to the day of redemption Although the severall parts of our saluation bee thus seuerally attributed to the Persons of the Trinity for distinction in respect of their order and the oeconomy amongst themselues according to their personall proprieties yet is our whole saluation as all the outvvorkes are the ioint vvorke of the Trinity But in this whole mystery of grace the eye of our faith is most set vpon our Lord IESVS the f mal 3.1 Angell of the Couenant g Heb. 12.24 the Mediatour of the nevv Testament h Heb. 3.1 the Apostle and High Priest of our calling i 1 Pet. 2.25 the Pastor and Bishop of our soules k Heb. 2.10 the captaine of our saluation the l C. 12.2 author and finisher of our faith Because m Col. 1.19 in him it pleased the Father all fulnesse should dvvell n Ioh. 1.16 And of his fulnesse vve all receiue by his Spirit euen grace for grace The Son of God the Mediatour As he said of Abraham so might he haue saide of Adam before he was I am For he is the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sybil. apud Lactant. l. 4. de vera sapientia c. 6. eternall Sonne of God o Iohn 1.1 his Word and p Prou. 8. Wisdome q Iohn 1.9 the light r Iam 1.17 of the Father of lights ſ Heb. 1.3 the expresse Image of GOD and brightnes of his glory t Exo. 23.20.21 c. 33.14 Esai 63.9 the Angell of his presence very God of very God begotten not made u Mich. 5.2 whose goings out haue beene from euerlasting and x Es 53.8 who can declare his generation * Christus est homo etsi Deus Adam novissimus etsi sermo primarius Tertul de resur carn Although hee bee called the second Adam in regard of the flesh assumed for the worke of our redemption as it was promised from the beginning y Prov. 8.22 The Lord possessed him his essentiall word and wisedome in the beginning of his way before his workes of olde the a Rationem verò eorum quae Deus ab aeterno in sapientia id est in vnigenito verbo disposuit creans ibi omnia simul quae postmodum consequenter producit in opera secundùm provisum ordinem singula traducens c. Ioan. Sarisber Policrat l. 2. c. 21. mirrour of his minde the b Col. 1.15 Image of the invisible God the first begotten of euery creature By whom hee purposed to make all things to preserue some Angels to recouer c Nulla est personarum acceptio quia sic alius gratis honoratur vt alius debito non fraudetur Et mox Nec vlla est personarum acceptio in duobus debitoribus aequaliter reis fi alteri dimittitur ab altero exigitur quod paritèr ab vtroque debetur August ad 2. ep Pelag. l. 2 c. 7. some men of whom hee made choice in him with a non obstante notwithstanding the generall fall at once in Adam and our continuall failing his grace and fals in sin For the Almighty and onely wise God proceedes not meerely vpon occasion or according to a bare speculatiue d Scientia existentium praescientia futurorum dispositio faciendorum providentia gubernandorum praedestinatio salvandorum est Ioan. Sarisber Polycrat l. 2. c. 21. prevision of what would happen but by provision with Almighty power most wisely and justly ordered by his prouidence to accomplish his owne purpose e Eph. 1.11 who worketh all things after the counsell of his owne will Wherefore it seemes most agreeable to Scripture and to the nature of the mystery of his will therein revealed vnto vs which f Durand in 1. sent dist 41. q. 1. art 9. Thom. Aq. 1. part q. 23. art 4. some haue well observed that election was first ordine naturae in the Sonne of God as being the mirrour and then predestination by him as the Mediatour that being an act of Gods praescience this a g Primitiva disponentis Dei gratia Ioan. Sarisber Policrat l. 2. c. 22. praedisposing of his providence h Rom. 8.29 For whom God did fore-know that is approue and make choice of in
Deo per lignum accipiamus nostri debiti remissionem Irenaeuslib 3. cap. 17. For he hath redeemed vs from the curse of the law being made a curse for vs. For it is written Cursed is every one that hangeth on tree And wherefore was the death on the tree accursed aboue all kindes of death but as the serpent was accursed aboue all beastes of the field Both for the first transgression whereof the serpent was the instâ—â—â—â—t the tree the occasion The father of all mankind would needes eate the sinfull fruite of the forbidden tree and the sonne of man must needes tast the deadly fruite of the cursed tree to recover our saluation as it were back againe by the same way h 1. Cor. 15.22 Wherefore as in Adam all dyed so in Christ shall all be made aliue Who hauing on the tree satisfied the law k Colos 2.14.15 blotted out the had writing of ordinances that was against vs and tooke it out of the way nayling it vnto his crosse And hauing so spoyled principalities powers he made a shew of them openly triumphing over them in it For when the law was satisfied and cancelled Satans commission for l Quomodo mors à capite superata videtur quae tanta adhuc libertate saevit in membra victa planè mors opus diaboli peccati poena victum peccatum causa mortis victus malignus ipse peccati author mortis Nam peccatum licet simul cum Christo cruci ipsius non dubitetur affixum adhuc tamen interim non regnare quidem sed habitare etiam in ipso dum viveret Apostolo permittebatur Sic mors ipsa minimè quidem adhuc abesse cogitur sed cogitur non obesse Bernard serm in transit S. Malachiae death which he had by the law expired m 1. Cor. 15.55.56.57 O Death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the law But thankes bee to God which giueth vs victory through our Lord Iesus Christ Thus the grace of God The spirit of Grace that bringeth saluation hath appeared vnto vs in Christ Iesus by which n Eph. 2.8 grace wee are saued through faith and that not of our selues it is the gift of God who worketh all grace in vs by his spirit As by the word spirit of God every thing was made at first as God would haue it So now he calleth men a Deus quos dignatur vocat quem vult religiosum facit Ambros l. 6. in Lucam c. 46. whom he pleaseth out of the world that lyeth in wickednes they b Hic absque cmendicatisaliunde suffragijs quos coÌ„pungit inungit quos invitat consummat quod praecipit efficit Arnold Bonav lib. de operibus sex dierum cap. 2. moued enlightened by his spirit belieue come c Haec erit vis divinae gratiae potentier vtique natura habens in nobis subjacentem sibi liberam arbitrij potestatem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Tertul de an cap. 21. Without whose grace wee haue no present faculty or ability by nature to make meanes for grace or of our selues to vse the meanes being offered d Eph. 2.1 c 4.18.19 Being dead in sinnes and trespasses alienated from the life of God past feeling For although wee haue the same e Potentias habemus potestatem amisimus powers of nature as at the first yet haue we not the same natur all power to vse them being in our selues vtterly indisposed and disabled as paralytikes haue little or no vse of their limmes and sences And is it not often so with perfect men f Potentia prima secunda that they haue not the power as wee say to doe on a suddaine an ordinary thing at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost in â—ad Corinth hom 24. or to make vse of that which is their owne g Eccl 5.19 Every man to whom God hath giuen riches and vvealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God And if it bee so with vs in these naturall things and temporall how much more h Neque fideles fiunt nisi libero arbitrio tamen illius gratia fideles fiunt qui eorum a potestate tenebrarum liberavit arbitrium August ep 107. ad VitaleÌ„ mox ab initio in things spirituall and eternall i 1. Cor. 2.10.11 Againe what man knoweth the things of a man which is in him Even so the things of God knoweth no man but the spirit of God by whom they are revealed vnto vs. For k v. 9. they are such as eye hath not seene nor eare heard neither haue entred into the heart of man And naturally nothing enters into the heart but by some sense whereby wee haue all our intelligence Now l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec absque meliori afflatu acâ— diviniore virtute non posunt venire in contemplationem hominum Origen l 4. contr Celsum the things of God are not perceiued by sense nor comprehended by science but by manifestation of the trueth to every mans conscience in the sight of God through a priuate intelligence betwixt him vs by his spirit whereby he revealeth himselfe in the word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque enim ab vllis perspici aut intelligi possunt nisi quibus Deus Christus eius concesserit intelligentiam Iust Mattyr in Dialog cum Triphone Iudaeo to whom he pleaseth from vnder the letter as Christ did sometimes manifest himselfe to be the word the Sonne of God from vnder the flesh n Prou. 17.16 Wherefore is there a price in the hand of a foole to get wisdome seing he hath no heart to it o 1. Cor. 2.14 For the naturall man receiueth not nor indeede perceiveth the things of God both because all our p Iam. 3.15 naturall wisdome being carnall is earthly and sensuall if not deuillish and because the things of God are supernaturall But q 1. Cor. 2.14 they are spiritually discerned by the same spirit whereby they were revealed r Iob. 32. v. 8. Surely there is a spirit in man but the inspiration of the Almighty giueth them vnderstanding Every grace of God in vs Preventing Grace is the impresse of the like grace of God towards vs expressed in Christ Iesus s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocat Chrisost eiusque discipulus Isiodor Pelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impressed on our hearts by the Holy Ghost the almner dispenser of the manifold gifts and graces of God t 1. Cor. 12.11 dividing to every man sueuerally as hee will u Eph. 4 7. according to the measure of the gift of Christ * Iob. 1.16 Of whose fulnesse we all receiue euen grace
the article of the resurrection was by Hymeneus and Philetus who erred concerning the truth thereof p v. 25. yet will God giue thē repentance to the acknowledging of the truth whō he will saue which by the grace of God shall spring againe out of that seede of faith that remaineth in them q Rom. 3.3 Shall our vnfaithfulnesse make the truth of God of none effect r 2 Tim. 2.12.13 It is a faithfull saying if wee deny him he will also deny vs. If wee beliue not if wee doubt and erre in some things for the time yet hee abideth faithfull and cannot deny himselfe For ſ v. 19. the foundation of God abideth sure and hath this seale The Lord knoweth who are his And they who are once iustified with God being effectually called t Rom. 8.28 according to his purpose are neuer vniustified againe For howsoeuer their sinnes may be such as deserue no lesse by the law yet their persons being vnder grace in Christ u Iohn 5.24 they shall neuer come into condemnation but are passed from death to life Now * Rom. 8.10 although the spirit be life because of righteousnesse Resurrection yet the body is dead because of sinne a body of sinne and of death and therefore x Exue corpus istud quod circumfers vestimentum ignorantiae fundamentum prauitaetis vinculum corruptionis mortem viuam cadauer sensibile sepulchrum portatile domesticum surem Hermes in Pemandro the body from whence our corruption springs originally wherein it resides perpetually y Lex est non paena perire must bee dissolued the soule being separated by death or at least some way changed that it may be made a glorious body at the appearing of Iesus Christ Our z Quam deus manibus suis ad imaginem sui struxit quam de suo af statu ad viuacitatis suaesimilitudinem animauit quam incolatui fructui dominatui totius suae operationis praeposuit quam sacramentis disciplinisque vestiuit cuius munditias amat castigationes probat passiones sibi appreciat haeccine non resurget totiens dei Absit vt deus manuum suarum operam ingenii sui curam afflatus sui vaginam molitionissuae reginam liberalitatis suae haeraedem religionis suae sacerdotem testimonii sui militem Christisui sororem in aeternum destituat interitum Tertul. de resur carnis bodies are the worke of Gods hands as our soules are from him he made the first mans body of the dust of the earth and breathed into it the spirit of life and a Psal 139.15 he fashioneth our bodies belowe in the earth * Plato in Timoeo vt habet August de civ Dei 22. scribit animas non posse in aeternum esse sine corporibus Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commenti sunt philosophi poetae metamorphosm * De circida Arcadescribit Aelianus quod magno desiderio sit mortuus inquiens sperare se conventurum ex Philosophis Pythagoram ex historicis Haecateum ex musicis Olympum ex poetis Homerum neither is man compleat longer then he consists both of soule and body Now b Iob. 14.15 God who hath a desire to the worke of his hands will recouer and saue the whole man make him to liue notwithstanding the malitious practise of Satan the murtherer to the contrary Whereof hee hath giuen euidence in the whole course of nature euening and morning winter and summer and in his speciall prouidence ouer his Church and people by their Miraculous deliuerances and recoueries from captiuity and desolation as it were from death therefore vsually called their c Isai 26.19 Ezech. 37. resurrection Doe wee not see how d Eccl. 1.4 one generation passeth and an other generation cometh but the earth abideth for euer as it were the common stage and theatre of nature so long as it endureth But when all parts are acted heauen and earth and all shall be dissolued For as all the parts so the vniverse the whole systeme of nature begunne with time continues in time which is the measure of motion vntill time that spends all hath spent it selfe when e Rev. 10.6 time and temporall things shall bee no more f 2. Pet. 3.13 But a new heauen a new earth eternall wherein dwelleth righteousnesse A folly it is that some aske g 1. Cor. 15 35 36. with what body shall wee come No question the same body else were it not a h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucianus Pythagorāvena lem exponens quis emet quis esse supra homines affectat quisscire vniuersi concentum reviviscere resurrection The same body howsoeuer changed as in this life wee feed not wee slepe not but our bodies are altered our digested food supplying what nature had consumed we are not cured but our bodies are altered Physicke repairing what diseases had corrupted and wasted Insomuch that some haue doubted whether we be the same bodies in age as we were in youth As a ship is still the same that where it decaies hath new plancks clapt on vntill in every place all be changed so are our bodies And though all be dissolued into the first materials yet being againe put together by the same almighty hand which made all of nothing it is the same mans body the same body of the same soule whereby it was and euer shall be i Forma principium indiuiduationio indiuiduated howsoeuer it be widdowed for a time and wonderously changed in the end in the meane time vtterly putrified and corrupted As the first mans body who was made after the image of God and bare a maiesty amongst the creatures was changed by sinne and became subiect to manifold diseases to shame to death and yet was still the same body so through death our bodies shall haue the vtmost of that change and yet bee raised the same bodyes and changed againe k 1 Cor. 15.42.43.44 from weaknesse to power from corruption to incorruption from dishonour to glory l Phil. 3.21 for they shall bee fashioned like vnto Christ his glorious body As the pure spirits of wine or the spirits of life in a man are bodies spirituall bodies and the quintescence of any mettall or minerall extracted from the grosse elements is of a celestiall nature and yet both it and the spirits are bodies the same bodyes purified sublimated in like manner though farre more excellent shall bee the resurrection of our bodies when God hath as it were distilled them through natures great lymbecke of what forme soeuer whether through the earth or water or bowels of beasts or by fire as all that remaines at the last day and shall extract a glorious body that shall inherit immortality m 1 Cor. 13.51 We shall not all sleepe but we must all be changed some way or other n v. 4◠for as we
not onely as the great prophet expounding it aright and giuing the true meaning thereof against the vaine glosses of the Scribes and Pharises nor yet farther as the great high priest making satisfaction for our transgressions thereof but as the soveraigne Lord and King hee ratified it a royall law for euer And therefore in the Apostles commission he gaue them expresse charge to teach them Age Marcion omnesque iam commiserones coodibiles eius Haeretici quid audebitis dicere Resciditnè Christus priora praecepte non occidendi non adulterandi non furandi Ter. aduersus Marcion l. 4. c. 36. whom they baptised o Mat. 28.20 to do whatsoeuer he had commanded them Now wee know what commandement they gaue vs by the Lord Iesus the very same things in substance as Saint Paul reckons them vp 1. Thess 4. and elswhere which had beene formerly given in command by Moses were at first writtē in mans heart to know to do were ever acknowledged due by the light of nature Wherof they were very careful being tēder least by any means their doctrine of grace by p Rom. 3.31 faith should in that respect be misconstrued Wherefore the law remaines the perpetuall rule of our duty The Case whereby we should liue vnto God his glory though it be now altogether vnsufficient for our safety q Rom. 8.3 being weake through the flesh r Rom. 3 v. 19. Now we know that what things soever the law sayth it saith to them who are vnder the law from the which none are exempt Iew nor Gentile Christian nor Heathen that euery mouth may be stopped and all the world become guilty before God For by the deedes of the Law there shall no flesh be iustified in his sight Which wee are taught euer to acknowledge to the praise of the glory of his justice and mercy in the latter part of the prayer First that being shut out for the present from the tree of life in the Paradise of GOD whereof wee might haue eaten and haue liued for euer we now justly stand bound ouer vnto death liuing only vpon sufferance and begging our bread from day to day Secondly the guilt of sin by Natures admonition doth continually gaule our consciences with c Ipsa confusio verecundia quae semper turpitudinum castra sequuntur quasi crudelissimi carnisices conscientiae lacessunt improperant peccatori instant quasiquaedam Eumonides agitatrices furiae reprehensionis stimulos cordi saucio offigentes Ipsa se malitia praejudicat punit Arnold Bonaeval de operibus sex dier cap. 16. shame sorrow and feare whilest we doe nothing but trespasse one an other and all against GOD transgressing his righteous Law whereby our life is lost and death the forfeite and penalty of natures bond is a debt due by vs which we can not avoyde nor recouer vnlesse God shew mercy and forgiue Thirdly praying against temptations wee acknowledge that euery thing in the world which should haue beene for our wealth is now by Gods just proceedings become vnto vs d Quibus accedendo animae consentiendoque quam invexere sibi adjuvant servitutem sunt quodam modo propriâ libertate captivae Boeth lib. 5. pros 1. an occasion of falling For it is iust with God to e Fiunt eadem peccata peccatorum supplicia praeteritorum suppliciorum merita futurorum Aug. l. 5. c. 3. contra Iul. Pelag. punish vs by the same things wherby we haue offended him whilest through lust we take to heart all occasiōs of sin as tinder takes fire vse all means with rage and fury as fire doth fuell to accomplish our owne destruction These are the f 2 Tim. 2.26 snares of Satan vvherein hee taketh men captiues at his pleasure these are the chaines and fetters of darknes whereby he leadeth thē on that they g Psal 69.27 fall from one vvickednes to another and neuer come into the righteousnes of God without his speciall grace and mercy Thus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 5. v. 19 Heb. 2 14. he that hath the power of death that is the Deuill being Gods executioner holdeth men captiues through the feare of death all their life long and all the long life of eternall death vnder the power thereof i Psal 49.14 which gnaweth vpon them like sheepe that lye in Hell where the worme dieth not and the fire neuer goeth out Yet howsoeuer it fare with vs God neither will nor can be defeated of his glory who k Eph. 1.11 Non fit praeter cius voluntatem etiam quod fit contra ejus voluntatem Aug. Enchiric 100. worketh all things wonderfully after the counsell of his owne Will euen whilest hee suffereth them to doe what l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cùm enim sit potestas natura liberae potestatis nihil neque naturae necessitate neque legis sanctione facit Nemesius lib. de naturâ hominis c. 38. possibly they can against the Lavv of his revealed will prescribed vnto them For he will get Himselfe glory vpon the proud and haughty and vpon all that forget God as he did vpon m Exod. 14.17 Pharaoh and his Hoste in their just confusion and vtter destruction So that the very n Rom. 3.5 vnrighteousnesse of men will they nill they shall commend the righteousnesse of God o V. 7. vvhilest the truth of God doth more abound through their lye vnto his glory And by his speciall grace and providence this generall defectiō shall turne in the end to the advantage of his Elect in the advancement of his glory Who knoweth to bring light out of darkenesse and good out of evill p Rom. 9.22 What if God vvilling then to shevv his vvrath and to make his povver knovvne suffered at the first and q Quod non statim in peccatores vindicat patientia est non negligentia Non isle patientiā perdidit sed nos ad poenitentiam reservavit Aug. de verbis Apost Serm. 35. endure still vvith much long suffering the vessels of vvrath fitted to destruction And that hee might make knovvne the riches of his glory on the vessels of mercy vvhich he had prepared vnto glory CHAP. II. The Couenant of Grace The Articles and Authors of Grace The Sonne of God the Mediatour 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 How shall we be saued and God be glorified by vs BY grace we are saued through faith The articles and authors of Grace whereby God is glorified For wee by faith receiuing the benefit giue him the * Eph. 1.6 praise of the glory of his grace whereby he prevents vs wherein he accepts vs wherewith he succours vs hauing first brought saluation vnto vs will finally bring vs to salvation according to the articles of
Church is made knowne vnto principalities and powers in heavenly places euen the manifold wisdome of God according to the eternall purpose which hee purposed in Christ Iesus our Lord. The word in substance and the word in vtterance the two principall pillars of God his Church stand like the m 1. Kings 7.21 two pillars in Solomons porch Iachin and Boaz. The word giues testimony vnto Christ first foretelling and then reporting all thinges of him and Christ in whom is strength shall stablish his word performing all things accordingly The same reason evicts by processe from the word of God that Iesus is the Christ and by regresse from Christ that the Scripture is the word of God for if those thinges bee fulfilled in Iesus which were spoken of Christ and which none could foretell but God then is Iesus the Christ the Scripture the word of God n 2. Cor. t. 20. Now all the promises of God are yea and in him amen to the glory of God by vs. The Prophesies of the Messiah are precisely obserued throughout the Gospell to bee fulfilled in him with this note That it might bee fulfilled which vvas spoken by the Prophets The offices of Christ intimated in that title and shadowed in the Law are all accordingly discharged by our Lord Iesus as the Apostle demonstrates by a perpetuall paralel in his epistle to the Iewes who stood much therevpon Whatsoeuer is future is vntill then obsoure The old Legall Testament So was the covenant in the Old Testament and that so much the more because it was in a legall forme and went on in a legall tenor by command vvith promise as that of workes did o Exod. 34.28 Ps 78.5 Hee declared vnto them his covenant which hee commanded them to performe even ten commandements Nay not onely the morall duties but euen the graces which had beene promised were commanded in certaine types and figures to be obserued and their faith thereof to be professed by rites and ceremonies The Law was so giuen that it might be not onely an hand writing of ordinances against them but withall an hand leading of them vnto Christ the euer promised Messiah so shadowed vnto them p Quid est aliud hodièque gens ipsa Iudaeorum nisi quaedam scriniaria Christianorum balulanslegem Prophetas ad testimonium assertionis ecclesiae Aug contra Faustum Manichaeum l 12. c. 23. Et idem in Psal 56. In qua erergo opprobrio sunt Iudaei Codicem portat Iudaeus vndè credat Christianus Librarij nostri facti sunt quomodo solent serui post dominos codicesferre stisti portando deficiant illi legendo proficiant And it euer remaines vnto vs an hand-writing against them who haue not beleeued For it should haue beene their q Gal. 3.24 Schoolemaster vnto Christ r v. 19. For it vvas added because of transgressions to keepe them within the pale of the couenant which they were euer most ready to transgresse and to leade them to the fountaine of grace which else they would neuer haue sought whilest by the one law they knew how God would bee served and failing thereof they might perceiue by the other how yet notwithstanding they should bee saued A kinde of discipline fitted to the ſ Gal. 4.1 nonage of the Church and frowardnes of that people that by visible things they might be drawne on and be kept vnder by the Law as it were t Gal. 3.23 guarded and shut vp and paled in vnto the faith which should afterward bee reuealed The ceremoniall law given by Moses in certaine signes and figures proper to that time of infancy for the helpe of their faith is now ceased since the things themselmes came in sight u 1. Cor. 13.10 For when that which is perfect is come then that which is in part shall be done away as the lesser lights are swallowed vp in the glorious splendour of the Sun Wherefore to practise those ceremonies of figure which are abolished being accomplished were Iewishly to deny Christ and to bring in practise their ceremonies of order by any imposed or with any supposed necessity which was the vvall of partition is very repugnant to Christian liberty w Galo 5.1 we must therefore stand fast in the liberty wherewith Christ hath made vs free else Christ shall profit vs nothing The iudiciall law proper to that kingdome of the Iewes for their civill gouernment although it be not necessarily inioyned vs yet being God his owne commentary vpon the morall law and an absolute forme of government appointed by God himself for his owne people cannot be vnworthy our imitation in the equity thereof so farre as it may stand with these times and with the conditions of seuerall nations But the morall law of the necessary duties of loue abideth for euer x 1. Cor. 13.8 For loue neuer failes but is euer more and more perfected from a kinde of servile feare at the first entrance to a vvilling obedience and from the vvill here to a perfect deed hereafter y Iobn 1 17 The Law vvas given by Moses but grace and truth came by Iesus Christ They vnder the Old Testament lightly following the letter mistooke the meaning z 2 Cor 3 13. not looking to the end of that vvhich vvas to bee abolished vvherevnto Moses had an eye vnder the vaile For they perceiued not so well the grace intended by the legall Testament which the perfection of the morall law whereof they could not but faile should haue forced them to seeke and the imperfection of the typicall law a Heb 7 19 vvhich made nothing perfect should haue led them to finde But they generally rested in the * in opere operato vvorke done as was commanded by either law when as themselues were vnsufficient to doe the one and the other was in it selfe as vnsufficient to helpe them b Heb 10 1. For if the sacrifices vvhich they offered yeare by yeare continually having a shadow of good things to come and not the reall forme of them could make the commers therevnto perfect vvould they not haue ceased to bee offered c Heb. 7.11 And if perfection vvere by the first Testament vvhat farther neede vvas there that another Preist should arise a Preist of another order d v. 16. made after the power of an endlesse life e c. 9.15 For this cause therefore Christ is the Mediatour of the New Testament that by meanes of death for the redemption of transgressions that were vnder the first Testament they vvhich are called might receiue the promise of eternall inheritance The New Evangelicall Testament And now the Gospell preached vnto vs what is it but the performance of that f Rom. 1.1.2 vvhich vvas promised long before by the Prophets in the holy Scripture What is it but g 1. Pet. 1.12 the report of those things vvhich they did minister vnto vs What is it but the
revelation of that grace in Christ which was shadowed in the law What is it but the h Act. 13.32 glad tidings how that the promise vvhich vvas made vnto the Fathers God hath fulfilled the same vnto vs For i Heb. 4.2 the same Gospell vvas preached vnto them and vnto vs. k Iste intellectus Ecclesiae Catholicae conuenit quae veteris et novi Testamenti vnam asserit prouidentiam nec distinguit in tempore quos conditione consociauit Hieron l. 2. com in ep ad Gal. c. 4. The old couenant in the New Testament promised by the Old performed by the New l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Quaest Resp ad Orthod p. 354. Novum Testamentum in veteri est figuratum vetus in no vo est revelatum Aug. contr adu legis l. 1. c. 17. shadowed in the Old reuealed in the New reserued to one nation by the Old Testamen extended to all nations by the New The new couenant spoken of in the old Testament not a couenant vpon new conditions but a new condition of the old couenant No new couenant m 1. Ioh. 2.7 as Saint Iohn speakes of the commandement but the old covenant which was from the beginning And yet a new couenant God makes with vs vvhich thing is true in him and in vs In him because the couenant is renewed as hee promised in the seed of Abraham which is Christ with all nations of the earth n Gal. 3.8 For the scripture foreseing that God would instifie the heathen through faith preached before the Gospell vnto Abraham saying In thee shall all the nations of the earth be blessed It is true in vs because we are o Israel spiritualis à carnali non nobilitate patriae sed novitate gratiae nec gente sed mente distinguitur August doct Christ l. 3. c. 34. renewed thereby p. 2. Cor. 5.17 For if any man be in Christ Iesus hee is a new creature Old thinges are past away behold all things are become new The new Testament is ever new being once perfected never to bee antiquated q Heb. 7.18 But there is verily a disanulling of the commandement going afore for the weaknesse and vnprofitablenesse thereof The covenant of promise was rather a promise then a covenant and the typicall Testament was r Regem expressurus pictor cum suo equitatu hostibus victis in triumpho rudi adhuc operi line as tenues obscuras inducit quae autem totum complectuntur quod erat effigiandum quae tamen ita picta non discernuntur nisi à peritissimis sed posteaquam colores splendidos florentes obduxit tunc omnia siunt illustriora accedentibus facile cognita perspecta redduntur Serm. in dictum Pauli Nolo vos ignorare fratres Chrisost 1. Cor. 10. a draught of God his purposed will aforehand rather then the Testament it selfe and therefore vntill it was fully inacted it was rather called a testimony then the Testament s Ps 78.5 Hee established a testimony in Iacob and appointed a law in Israell which hee commanded our Fathers For it tended vnto this as a testimony of what was intended and should after bee performed Yet was that legall-testimony or typicall testament for the time a conspicuous monument of God his singular grace and trueth vnto his people according to the covenant with Abraham their father In which respect Moses exulteth in their behalfe saying t Deut. 4.7.8 What nation is there so great that hath God so nigh vnto them as the Lord our God is in all things that we call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this law which Iset before you this day But the will of God was not made compleat nor consummat vntill Christ u Heb. 9.16.17.18 For a Testament is not of force vntill the death of the testatour whereupon neither was the first testament dedicated without blood But at the last when all was performed indeede by the mediatour and testatour himselfe which was promised and prefigured then was his Testament consummat as his act and deede for ever And his will is his deede to them that proue it The event of Prophesies Nay the Word proues itselfe to be of God x Es 44.7 c. 42.9 For who as I saith the Lord shall call and shall declare it and set in order for me since I appointed the auncient people To instance in one or two prophesies most pertinent to our purpose proving at once that Iesus is the Christ and the Scripture the word of God That of Iacob at the beginning concerning the state of God his Church and kingdome that it should be amongst his Children the Israelites vntill Christ and that then it should be extended throughout the whole world and that of Haggay towards the end concerning the glory of the second temple a tipe also of the Church z Gen. 49.10 The scepter saith Iacob shall not depart from Iudah nor a law-giuer from betweene his feete vntill Shilo come and vnto him shall the gathering of the people bee Accordingly the state of the Iewes had its groth flourishing and decaying vntill Christ Iesus came When they made open profession saying a Ioh. 19.15 we haue no king but Caesar Vntill then the scepter was in Iudah or the lawgiuer some inferiour magistracy betwixt his feete the Iewes were a certaine nation yea the peculiar people of God b Psal 114.2 Iudah was his sanctuary and Israel his dominion But since Christ came the gathering of the people hath beene vnto him all nations of the earth haue sought vnto him for the blessing whole kingdome is ouer al the Church being now Catholike and Vniversall c Es 2.3.4 Out of Sion the law is gone forth and the word of the Lord the scepter of his kingdome frō Ierusalē all natiōs flow vnto it he iudgeth amonge the people For the other prophesie d Hag. 2.9 that the glory of the second temple should be greater then was of the former it was fulfilled when the sonne of God the Lord of his house was presented in this second temple e 1. Pet. 2.4.5 vpon whom a liuing stone disalowed indeed of men but chosen of God and pretious wee also as liuely stones are built vp a spirituall house f Eph. 2.21 And being fitly framed together in him grow into an holy temple in the Lord. This was the glory of the second temple when g Hag. 2.7 the desire of all nations came and filled this house with glory greater glory then was of the former as much as the h Heb. 3. Lord of the house excelleth the house i Iohn 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et I esus aderat Deus templum Deus inquam tempore omniantiquior templum novum vno eodemque die dissolutum ac tertio post
Phil. 2.16 For the sonnes of God shine as lights in the world holding forth the word of life Especially the faithfull ministers of the word whom Christ therefore calleth e Mat 5.14 the light of the world And if their f Reu. 2.5 candlesticke be set vp in a setled and flourishing Church great and glorious is the light thereof especially in the holy assemblies and most principally in generall counsels A faire way-marke and a forcible inducement to way-fairing men to bend their course that way But yet all this cannot make one true beleeuer g Quis enim imponat mihi necessitatem vel colendi quod nolim vel quod velim non colendi Lact. lib. 5. de vera sap cap. 14. Religionis non est cogere religionē quae sponte suscipi debet non vi Tertul. ad Scapulam No authority of the Church can command faith in a man vnlesse h Hos 2.14 Cathedram habet in coelo qui corda docet Aug. God speake to his heart muchlesse doth it giue truth to the word They both are the proper worke of the same i Sicut Christus legis prophetarum impletio est ita spiritus Evangelij Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ps 95. spirit of truth expressed in the Scripture impressed on the heart of euery true beleeuer k 1. Iohn 5.6 It is the spirit that beareth witnesse because the spirit is trueth l 1. Cor. 14.37.38 Wherefore if any one thinketh himselfe to be spirituall let him acknowledge the things that are written even the scripture to be the word of God But if any will be ignorant let him be ignorant still m 1. Corinth 14.23.24.25 The comming together of the whole Church in some place suppose it be in counsell or for diuine service occasioneth one that beleeueth not or that is vnlearned to come in but it is the word there preached that entereth into him and convinceth him and iudgeth him that openeth the secrets of his heart and then falling downe on his face he worshippeth reporteh that God is in them of a truth n Euangelio non crederem nisi me Catholicae Ecclesiae commoueret authoritas August The Church being more sensible may happily first moue a man but o Ego solis canonicis Scripturis sine vlla recusatione debeo consensum Idem August contr Pelag. de natura grat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego in sola Scriptura acquiesco Theodoret Dial. 1. c. 6. the Scripture being most certaine doth at last resolue every beleeuer They who liue in some low bottome may take notice that the Sunne is risen by the shining thereof vpon some high and eminent Church but who so getteth vp thither sees the Sunne it selfe risen and perceiues with his owne eyes that hee is in the hemisphere of light and sayth as the men to the woman of Samaria p Iohn 4.42 Now I beleeue not because of thy saying I haue heard it my selfe and know it indeed that it is the word of life q 1. Ioh. 5.9 If we receiu the testimony of men the testimony of God is greater r v. 10. He that beleeueth hath the Testimony in himselfe he that leeueth not hath the testimony against himselfe because ſ Iohn 12.48 the word that hath beene spoken that shall iudge him at the last day In the meane time Christ the Testator hath appointed some with power and authority in his Church to publish and require his word The Administrators and overseers as administrators and ouerseers to his Will and Testament The ministers of the Gospell are to administer the the same with the Sacraments as the t 2 Cor. 5.20 Ambassadours of Christ and u 1 Cor. 4.1 stewards of the mysteries of God hauing charge * 1 Tim. 4.16 Act. 20.28 to looke to themselues and their doctrine and to all the flock ouer which the holy Ghost maketh them ouerseers For the commission once giuen by Christ to the Apostles was not to cease with them but to continue euen x Mat. 28.19.20 so long as the precept bindeth and as his promise supporteth which is vnto the worlds end Wherefore they ordeined others by laying on of hands to succede them in that office and ministery with power also to doe the like so to deriue the same by a perpetuall succession to all posterity y Per ministros dispares Dei munus aequale est quia non illorum sed ejus est August contra Crescon lib. 3. c. 6. loquitur de Bapt. Now though the ministers of the Gospell be all of the same order with equall power to administer yet are they not all of the same degree as ouer-seers But some are in higher place z 2 Tim. 5.22 Tit. 1.5 to ordeine Elders a 1 Tim. 1.3 to charge the Pastours to teach no various doctrine b ch 5.19.20 to heare and to censure them c Tit. 1.11 to stop their mouthes and to silence them d ch 3.30 And after the first and second admonition vtterly to reiect a man that is an hereticke Who hauing this speciall power of Iurisdiction reserued to them for e 1 Cor. 14.40 decency and order sake are therefore called Bishops by an excellency that is f Speculatores Inspectores Vid. Duaren de sacr Eccl. minist ac benef lib. 1. cap. 7. ouerseers Besides these whose speciall office is in the Gospell God hath also ordayned the civill Magistrate from the beginning g 1 Pet. 2.13.14 whether the King as supreame or the governours that are sent by him h Custos vtriusque tabulae Vid. Duarenum de sacr Eccl. Minist ac benef l. 1. c. 5. 6. to administer his Law and to ouersee the due performance and execution thereof with power of life and death according to the Lavv of Nature euer in force i 1 Pet. 2.14 for the punishment of euill doers for the praise of them that doe well Whereunto all Nations euen by the light of Nature haue submitted k V. 13. but wee must submit our selues to euery ordinance of man for the Lords sake l Rom. 13.4 The Magistrate is the m Hoc jubent Imperatores quod jubet Christus quia cùm bonum jubent per illos non jubet nisi Christus Aug. ep 166. Minister of God to thee for thy good if thou doe that which is good but if thou doe that which is euill bee afraide for hee beareth not the sword in vaine These two ministrations the one ciuill the other Ecclesiasticall doe by mutual offices as the Law and the Gospell jointly and mutually support one another for the building vp of the body of Christ his Church and kingdome The * Vos Episcopi estis corum quae in Ecclesia sunt agenda ego verò episcopus extra Ecclesiam a Deosum constitutus Constantinus Imperator vt refert Eusebius in ejus