deliuery from euill and by the way that we may be supplyed with things needfull for this life by his ordinary providence and all to the eternall praise of his Kingdome power and glory Which is not only the first and greatest part but the very end and reason of our most earnest and devoted desires not onely of things spirituall and temporall for our better enablement and incouragement in his seruice here but euen also of life eternall hereafter that seeing wee cannot through our owne default so glorifie God in this life as we ought and might if we had beene so happy we may yet happily bee saued through his grace and mercy to his eternall praise and glory in the world to come Neither hath CHRIST heerein taught vs to pray otherwise then GOD commanded vs to doe For a 1. Tim. 1.5 the end of the Law is loue b 2. Tim. 3.2.4 not of our selues but of God c Deut. 6.5 with all the heart with all the soule with all the minde and with all the strength This is true godlines in the zeale of his glory A duty neuer repealed but ratified by the Law giuer himself here in person saying d Matt. 22.37.38.39 This is the first great Commandement and the other is like vnto it namely that thou loue thy neighbour as thy selfe both in e Incomparabiliter plus charitatis Deo quam nobis fratri autem quantum nobis ipsis impendere debemus nam Deum propter se nos verò provimos propter Deum diligere debemus Aug. de arin l. 8. c. 8. a second place vnto God that is for his sake and according to his will to doe and to be done by as he hath commaunded The reason why we should principally intend GOD his glory trusting him for our safety is intimated in the first wordes of the prayer calling GOD our heauenly Father grounded vpon the first Article of our faith In God the Father Almighty maker of Heauen Earth For a sonne honoureth his father the father provideth for his children Now GOD is our Father both by Nature and Grace who made vs all things both in Heauen and Earth redeemed vs by his Sonne Christ Iesus calleth vs by the Holy Ghost and thereby communicateth himselfe and all good vnto vs wil bring vs to euerlasting life that we may eternally praise him f Rom. 11.36 For of him and through him and to him are all things to him bee glory for euer and euer Amen Wee made not our selues The Author of our good neither can wee saue our selues therefore we are not our owne but his creatures instruments g Act. 17.28 in whom we liue moue haue our being h Prov. 16.4 Who made all things for himself yea euen the wicked for the day of euill i Initio non quasi indigent Deus hominem plasmavit Adam sed ut haberet in quem collocaret sua beneficia Non solum ante Adam sed ante omnem conditionem glorificavit verbum patrem suum manens in eo ipse à patre glorificabatur quemadmodum ipse ait Pater clarifica me c. Qui in â—umine sunt non ipsi lumen illuminant sed illuminantur ab eo Irenaeus lib. 4. adversus haeres cap. 28. Not that his glory depends on the creature for as there was light when yet there was no starre in the Heauen to expresse it no body on earth to reflect it so was k Ioh. 17.5 the glory of God with himselfe before the world was Only it pleased him by the exuberance of his goodnes to manifest his glory in vs whom hee made after his owne Image l Et c. 31. Non indigebat Deus dilectione hominis Deerat autem homini gloriâ Dei quam nullo modo poterat percipere nisi per eam obsequentiam quae est ergà Deum not to gain any accession of glory by vs to himselfe who is himselfe all-sufficient but by communicating his goodnesse to make vs most glorious m Rom. 11.22 had we continued in his goodnessè to the praise of his glory Art requires some compleate materials to worke vpon and Nature out of a rude matter produceth euery creature but n Deus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm vt à Platone sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendus Iust Mart. in exhort ad Gent. God who is aboue both made all of o Ex nihilo terminativè non materialiter Iul. Scal. exerc 6. sect 13. nothing by creation Which the deepest Philosophy most busie in the search of Nature could neuer fully reach nor can comprehend by discourse of reason howsoeuer some of them seeme to haue had some notice thereof For the wisest of that profession supposing generally that of p Ex nihilo nihil sit in natura constituta non constituenda Vid. Tertul. adversus Hermogin nothing nothing can be vanished away in their imaginations of the q Si nulla fuit genitalis origo Terrarum coeli semperque aeterna fuere Cur supra bellum Thebanum funera Troiae Non alias alij quoque rescecinere Poetae Lucret. lib. 6. Vid. Theoph. Antioch adversus Autolyc lib. 2. Worlds eternity or of an eternall creation or else of a naturall manner of productioÌ„ of al things out of some matter and by some meanes when as yet there were none of theÌ„ But r Neb. 11.3 we through faith vnderstand by the word of God in the history of the Creation that the Worlds were framed by the Å¿ Quin Deum foecundissimo verbo creasse mundum aliquoties agnoscere videtur Trismegist Neque materia nec novo consilio opus fuisse Deo ad mundi creatiouem asserere videtur Algazel contra Averroem Word of God so that things which are seene were not made of things which doe appeare The last of all was man as it were a recapitulation of all for whoÌ„ all was made Who as he had an interest in al the creatures by his making so God gaue him power to vse them all by his blessing t Psal 8.6 For hee made him to haue dominion ouer the worke of his hands and put all things vnder his feete Of all the creatures the Angels who were made the first day when they were all made Angels of u Angelus est imago Dei manifestatio occulti luminis c. Dionys Areop de diuin nomin cujus ve ba prosequitur Alex. de Ales. part 2. qu. 20. memb 3. art 2. Bonavent l. 2 sent distinct 9. ad textum light man who was made the last day a light shining in darkenesse hauing his diuine soule pent vp in a body of clay are only called the x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Deo profecta semina non solum ea quibus pater meus me procreavit patrem avus verumetiam in res omnes è terra nascentes ac praecipuè in
god in his infinite power wonderfull working three persons but one God As to be to be true to be good are all one because transcendents Some resemblance wee haue of this great mystery in nature but with great inequality for what proportion can there be of things finite to that which is infinite Two are much vsed in Scripture the light and the word u Gen. 1. The light which was three daîes before the sun and then condensed into that glorious body and euer since diffused thence thoroughout the world is all one and the same light So the * Iames 1.17 father of lights that inhabiteth the light that none can approach and the x Mat. 4.2 sunne of righteousnesse y Col. 2.9 in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the z Eph. 1.17.18 spirit of illumination are all one and the same God Againe it is the same thing that the minde thinketh and the word signifieth and the voice vttereth So is the Father as the minde conceauing the Sonne as the word conceaued or a Trismegistus Deum dicit alium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gonuisse vt refert Lactantius l. 4. de vera sapientia c. 6. Omne quod pradit ex aliquo secundum sit eius necesse est de quo prodit non ideo tamen est separatum secundum antem vbi est duo sunt tertius vbi est tres sunt Tertul contra Praxeam c. 8. begotten the holy Ghost as the voice or speech vttered and imparted to all hearers all one and the same God Wherefore the b Vniâ—as Monarchiae est trinitas oeconomiae quarum altera non destruit alteram ibid. c. 2. Trinity of persons doth not deny the vnity of God nay our faith in them keepes vs close to that one and the only true God whilst he alone is acknowledged the author and giuer the mediatour and procurer the Almner and dispenser of all grace and good things vnto vs. The superstitious thorough want of this faith supposing it vnfit to presse with their prayers immediatly vpon God himselfe or to imploy him in our affaires would vse the intercession of Saints and negotiation of c Col. 2.18.19 Angels in a voluntary humility vainely puft vp in their fleshly mindes and not holding the head which is Christ Who did not only dye for vs to be a d 1 Ioh. 2.1.2 propitiation for our sinnes but euer liues an advocate with the Father making intercession for vs neither is there any other e 1. Tim. 2.5 For as there is but one God so there is but one mediatour betweene God and man the man Christ Iesus f Iob. 5.1 Call now if there bee any that will answer thee and to which of the Saints wilt thou turne g Es 63.16 Doubtlesse O Lord our God thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our father our redeemer thy name is from euerlasting h Ps 73.25 Whom haue we in heauen but thee and there is none vpon earth that we desire with thee To praise the name of God and to pray vnto him Christ the onely image of God to be worshiped by faith in his name by faith in his name are the speciall parts of religious worship intimated in the second commandement by bowing downe because such gesture we vse when wee giue thankes or make request or doe any reverence or worship i Who so offereth praise glorifieth me saith God h And to heare prayer is his praerogatiue Now because we conceaue not nor haue any l Qui verò nullo potest sensu perspicuè videri facilè nequit agnosâ—i Quod autem non agnoscitur diligenter coli non potest nisi per medium Ioan. Sarisber Policr l. 5. c. 3. actuall vnderstanding but by imagination which is an imaginary presentation of that to the minde which it intendeth therefore that wee may not wander in our imagination nor frame to our selues any vnbeseeming Image or conceit of God to whom we bow he hath m Ponitur nobis anteoculos Christus tanquam perspicud Dei invisibilis imago Col. 1.5 in cuius facie Deus pater quialio qui procul esset absconditus nobis apparet ne nuda Dei maiestas immense suo sulgore nosabsorbeat Calv. in Joh. 5.22 giuen vs his sonne n Heb. 1.3 the expresse image of his person o 1. Tim. 3.16 God manifested in the flesh In expectation of whom the euer promised Messiah God gaue his people the Arke of his gratious presence and afterwards the glorious temple p 1. King 8. in which and towards which their prayers being made were heard and their seruice accepted Wherein also they were prescribed a forme of religion in outward q Sed quid profero Numam cuÌ„ patres fidei nostrae veteris legis sacrificiae asserant instituta ne in daemonicrum cultu populus occupatus verae religionis dedisceret cultum c Ioan Sarisber Policrat l. 5. c. 3. rites and ceremohies and all to keepe them from Idolatry and will worship in a faithfull expectation of him that should come r 2. Cor. 5.16 Num vt hominem adorabimus Immanuelem Absit Deliramentum enim hoc esset deceptio ac error In hocâ—enim nihil ab ijs differemus qui creaturam vlirà factorem conditorem colunt Cyril lib. de recta fide ad Theodosium Et in anathematismum octa vum Vna adoratioue colimus Immanuelem sed secundum quod essentialiter Dei filius factê° est bypostatica vnione caro c. And when he was come they who knew him after the flesh would thenceforth knowe him no more in that maner For while they had his bodily presence the Å¿ Ioh 16.7 Act. 1.6.8 Apostles themselues were not so capable of his spirit Much lesse may we knowe Christnow and acknowledge him with religious worship in any t Non vult se Deus in lopidibus coli Ambros in ep ad valentinum contra Symachum 31. Nonest dubium quin religio nulla sit vbicunque simulachrum est Lact. l. 2. de vera sap c. 19. Impossibile est vt qui Deum novit supplex fiat statuae Orig. contra Cels l. 7. Sic omnino errare meruerum qui Christum Apostolos eiusnon in sanctis codicibus sed in pictis parietibus quaesiverunt August de consens Evangel l. 1. image or picture which cannot expresse his Godhead and therefore cannot be the image of his person consisting of God and Man and subsisting wholy in God neither can it expresse the whole man but his body onely if peraduenture it bee the right picture thereof which who knowes The word expresseth his minde and by the Gospell wee haue a true and liuely Crucifix a Gal. 3.1 Christ Iesus evidently set forth before our eyes crucified amongst vs. Whom by the eye of faith which
hath sanctified that call not thou nor cause thou to be called common or vncleane * 8. Commandement It was the Diuels delight to z Iob. 1. rob Iob of all that hee had He set the Sabaeans and Chaldaeans on worke as he doth all others of that trade But the blessed Angels a 1. King 19.5 Mat. 4.11 minister vnto vs and receaue vs hence into everlasting habitations * 9. Commandement It is the Divell that is b Rev. 12.10 the accuser of his brethren and a false one c Ioh. 8.44 For he is a lier and the Father of it But the blessed Angels d Iud. v. 9. bring no rayling accusations no not against the Diuell himselfe in their greatest conflicts * 10. Commandement Lastly the blessed Angels hauing fulnesse of ioy and all sufficiency in God enuy not the glory prepared for vs as the Divell did our first happinesse and doth still maligne and oppose by all meanes our purchased redemption e Luk. 15.10 but they reioice exceedingly at the conuersion of a sinner f 1. Pet. 1.12 they longe and desire to looke into the accomplishment of God his glory in vs. So must wee g Phil. 2.4 looke not euery man on his owne things only but euery man also on the things of others and not only eschew the euill forbidden but doe all good vnto all men implied in the law h Eccl. 9.10 whatsoeuer our hand findeth to doe as wee haue ability and opportunity i Ps 16.2 Our goodnesse indeed extendeth not vnto God nor to the glorified Saints Angels for what good can we doe vnto them k V. 3. but to the Saints that are on the earth and to such as excell in vertue whilst l Gal. 6.10 we doe good vnto all especially to them who are of the houshold of faith Whereby yet we m Cum ipsis angelis sumus vna civitas Dei cuius pars in nobis peregrinatur pars in illis opitulatur Aug. de civ D. l. 10. c. 7. hold communion with the heauenly host in imitation of them indeauouring to doe the will of God in earth as it is done in heauen by the blessed Angells following the examples of holy men n 1. Cor. 11.1 as they haue beene followers of Christ Iesus that we may bee all like vnto our heauenly father o Eph. 5.1 Eorum filii dicimur quorum actus imitamur Orig. in Ezek. hom 4. followers of God as deare children p Ps 119.89 O Lord thy word is setled in heauen for ever q 90. Thou also hast established the earth and it abideth Thy will be done on earth as it is in heauen r V. 91. according to thine ordinances for all are thy servants CAP. III. The Refuge of Hope We are saued by hope The Law perfect wee imperfect Good workes not well done Grace and merit incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious Doe you now by grace fulfill the Law and merit glory by good workes Wee are saved by hope NO God knowes we all sinne continually and still a Rom. 3.24 come short of the glory of God Which we acknowledge in the regresse of the prayer b Heb. 6.18.4.16 flying for refuge to the throne of grace to lay hold on the hope that is set before vs. c Rom. 8.24 For we are saued by hope in respect of the full accomplishment of our purchased redemption and of the reall fruition thereof which we are now assured of whereinto wee are firmely estated by faith What is hope but a faithfull expectation of good things to come d V. 24. V. 25. Hope that is seene is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then doe we with patience wait for it In the meane time we are not worth the bread wee eat but haue need to beg it vpon almes at the hands of God from day to day much lesse are we worthy eternall life and glory For although by the grace of God we vnfainedly desire and faithfully endeavour to liue according to the tenor of the perfect law of libertic yet who dares stand to be tryed by the rigour of that royall law For the e Illud autem praeceptum non penitùs impletur ab homine in bac mortali vita sed exparte non ex toto quia ex parte diliginues in futuro autem implebitur ex toto Pet. Lomb. l. 3 sent dist 27. lit F. whole law is required of every one The law perfect we imperfect insomuch that f Iam. 2.10 whosoever offendeth in any one point is guilty of all g C. 3.2 but in many things we offend all many things we know many more that we know not h Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret sinnes The Law requireth the whole man i Deut. 6.5 Mat. 22.37 all his heart all his minde all his soule all his strength but we as k 1. Cor. 13.9 we knowe but in part so we loue and so we doe but in part the least part of what wee ought l Rom. 7.22.23 We may happily delight in the law of God after the inner man * Legem implere id est non concupiscere Quis ergò hoc qui vivit potest August de tempore serm 49. but still there is another law of the members warring against the law of the minde which often brings vs into captiuity to the law of sin m Rom. 7.14 The law is spirituall perfect but we are partly carnall therfore imperfect For althoug n 1 Tim. 1.14 the grace of God be exceeding abundant with faith loue which are in Christ Iesus and shall be in the end o 2 Cor. 12.9 sufficient for vs vnto saluation because it euer p Rom. 5.20 superaboundeth our still abounding sinnes yet in the meane time who is sufficient for it q 2 Cor. 4.7 We haue the heauenly gift in * Nemo esse sine delicto potest quamdiu Carnis indumento oneratus est cuius infermit as triplici modo subiacet dominio peccati factis dictis cagitationibus C. Lactant l. 6. Instit cap. 13. carthen vessels whereby we faile our best actions we corrupt our best workes with carnall respects wee staine and pollute the best motions that arise in vs euē as the purest foūtain water running thorough a filthy channell drawes corruption All our r Hos 6.4 goodnes is as the morning dew ſ Es 64.6 all our * Ipsa iustitia nostra ad examen diuinae iustitie deducta iniustia est sor det in destrictione iudicis quod in aestimatione fulget operantis Greg Mor. lib. 5. cap. 8. righteousnesse as polluted
ratione praedita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidninominet quispiam eum filium Dei Arrian epise l. 1. c. 9. sons of God y Iames 1.17 who is the Father of lights And againe wee are his sonnes by grace who of his owne will z Iames 1.18 begat vs by the word of truth through faith in his Sonne a Iohn 1.12.13 For to as many as receiue him to them he giues power to become the sonnes of God euen to them that beleeue on his Name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Who for his part failes not to provide for our good both in the course of nature and in the state of grace For if an earthly father knowes how to provide good things for his children how much more doth our Father which is in Heauen b Acts 14.17 vvho neuer left himselfe vvithout vvitnes doing good And if hee make c Mat. 5.45 his sunne to rise on the euill and on the good and send raine on the iust and on the vniust hee will certainely cause the d Mal. 4.2 sunne of righteousnesse to arise and e Es 60.1 shine vpon his gracious children and will f c. 44.3 send downe sweete dewes of his spirit into their hearts And g Rom. 8.32 he that hath giuen vs his Son how shall he not with him giue vs all things also Nay our heauenly Father preuents vs with all good things both of nature and grace and all to this end that we should haue the good nature or the grace to vse all to the praise of his glory Which whilest we principally intend wee may be well assured that in the end wee shall be no loosers both because our true happinesse consists naturally in the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus salutaris est sed bonumipsum salutare Arrian Epict. l. 2. c. 8. Summum amare bonum summa est beatitudo August epist 111. ad Iulian. fruition and admiration of Gods glory according to the covenant of nature i Levit. 18 5. Rom. 10.5 doe this and liue and also because the glory of God is ingaged vpon the saluation of his faithfull people by the covenant of grace k Habak 2.4 Rom. 1.17 The Iust shall liue by his faith In assurance whereof the faithfull children of God haue beene well content The true Zelotes of God's glory not onely to frame their liues to his glory but to lay downe their liues for his sake putting the last adventure of their soules that they could make in well-doing l 1 Pet. 4.19 into the hands of God a faithfull Creatour The Lord Himself m Phil. 2.6 being in glory equall with God the Father that without robbery was willing to be abased in the forme of a seruant to the pit of hell that the will of GOD might be done on earth by man for the redeeming of his Kingdome in vs to the glory of his holy Name For although the flesh was weake which for the time put him in a terrible agony yet he soone resolued being strong in the spirit n Luke 22.42 Not my will but thy will be done * Iohn 12.27.28 Now is my soule troubled and what shall I say Father saue mee from this houre but for this cause came I to this houre Father glorifie thy Name And at this marke of our high calling his zealous Saints resolued by his grace through faith presse hard in hope and loue Abraham was content to submit so farre to the will of GOD as to o Gen. 22. sacrifice his sonne Isaacke whom he loued and with him for ought that appeared his owne and all mens expected happinesse For the promise that in his seed all the Nations of the earth should be blessed was before restrayned to Isaacke p Gen. 21.12 Heb. 11.17.18 In Isaacke shall thy seed be called Only he beleeued that God was able to raise him vp from the dead q V. 19. from whence also he receiued him as in a figure Moses wished to be r Ex. 32.32 rased out of the Booke of life rather then that God should not maintaine his owne glory in the safety and prosperity of his people Israel whereon his glory lay ingaged Iob resolueth in his greatest affliction ſ Iob. 13.15 though the Lord slay me yet will I not forsake him The three children Shadrach Mesach Abednego were resolute not to giue the glory of God to Nebuchadnezzar in his golden image whatsoeuer came of them though they perished t Dan 3.17.18 Our God say they whom we serue is able to deliuer vs out of thine hands O King and hee will deliuer vs but if not bee it knowne vnto thee O King that wee will not serue thy gods nor worship thy golden image which thou hast set vp St Paul was content to be u Rom. 9 3◠Anathema from Christ for his brethrens sake not in mere naturall affection to them though it were great but in a feruent zeale of Gods glory which now might seeme to lye at stake with thē Because x V. 4. to them belonged the adoption the glory the covenant And generally all the new borne which onely are the true borne children of God seeme to bee of the same minde Christianos dicit Plinius Secundus omnia vitia detestari sanctissimè vivere hoc solum in eis posse reprehendi quod nimis faci è pro Deo suo profundant vitam quodque horis antelucanis furgant ad canendas laudes Christi l. 10. ep 97. ad Traian who reioyce not only in hope of the glory of God but euen in their greatest tribulations y Heb. 10.34 suffering ioyfully the spoiling of their goods yea of their z Heb. 11.35.36.37 liues vvith most exquisite torments because the a Rom. 5.5 loue of God is shed abroad in their hearts b 1 Pet. 1.8 vvhom hauing not seene they loue in vvhom though novv they see him not yet beleeuing they reioice vvith ioy vnspeakable and full of glory Nay euery creature doth euen by nature spend it self to set forth the glory of the Creator in some sort or other To glorisie the creatoris the glory of the creature being then most happy when it can serue best and is most vsed to that end for which it was made c Iob. 12.7 Aske now the beastes and they shall teach thee the foules of the aire they shall tell thee Or speake to the earth it shall teach thee and the fishes of the sea shall declare vnto thee If wee were not dull of hearing might we not perceiue an * Cicero in Somn. Scip. harmony of the Spheares the Earth below with a deepe base in consort to the Heauenly quier euery creature of God bearing his part all cōming in with a full Chorus to
glory saue in the crosse of Christ Iesus q Luk. 24.26.27 knowing by all the Scriptures that hee ought to suffer such thinges and so to enter into his glory As it was shewed by the r 1. Pet. 1.11 Prophets through the spirit of Christ that was in them testifying before hand his sufferings and the glory that should follow ſ Habak 2.3 The vision whereof is yet for an appointed time but in the end it shall speake and not lye Which wee are well assured because the promises are by him already performed For hee hath broken the serpents head in that hee ouercame the Deuils temptations in person cast him out of possession in other men triumphed ouer principalities and powers on his crosse and led them captiue when hee ascended and hath euer since t Magnus Deus Pan mortuus est vide Plutarchi libellum de defectu oraculorum silenced their deluding oracles and hee will shortly trample Satan vnder our feete And for the other promise of the blessing vpon all nations hee hath v Eph. 2.16 reconciled all vnto God in one body by the crosse having slaine the enmity thereby who came and preached peace to vs that were afarre off and to them that were nigh x Gal. 3.8 The very same Gospell which was preached before to Abraham in thee shall all the nations bee blessed was thus performed y v. 14. For now the blessing of Abraham is come on the Gentiles through Iesus Christ The grace of our Lord Iesus z 1. Cor. 1.30 Who of God is made vnto vs wisdome righteousnes sanctification and redemption Wisdome in the acknowledgement of him by faith a Colos 2.3 Wisdome in vvhom are hid all the treasures of wisdome and knowledge and of the Father by him b Matth. 11.27 Cui enim veritas comperta sine Deo Cui Deus cognitus sine Christo Cui Christus exploratus sine Spiritu Sancto Tert. l. de an c. 1. For no man knoweth the Father but the Sonne and hee to whom the Sonne hath reuealed him And both by the Holy Ghost who proceeding from the Father and the Sonne spake by the Prophets and Apostles and still speakes in their word to the heart of euery true beleeuer c 1. Cor. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost by whom we also crie Abba Father d Prov. 30.4 Tell mee now who is hee that ascended and descended and hath established the bounds of the earth what is his name and what is his sonnes name if thoucanst tell If thou canst not tell e v. 2. Surely thou art more brutish than any man and hast not the vnderstanding of a man f v. 3. Thou hast not learned wisdome nor hast the knowledge of the holy g 1. Iohn 5.20 But vvee know that the Sonne of God is come and hath giuen vs an vnderstanding that wee may know him that is true and we are in him that is true euen in his Sonne Iesus Christ This is the true God and eternall life For h Iohn 17.3 This is life eternall to know the onely true God and whom he hath sent Iesus Christ whereby wee are made wise vnto saluation Christ is our righteousnes Righteousnesse even i Ier. 33.16 the Lord our Righteousnes k Rom 3 25. Iustitia Dei dicitur non qua iustus est Deus sed quam dat homini Deus vt iustus sit homo per Deum August tract 26. in Iohan. whom God hath set forth to bee a propitiation through faith in his blood to declare his righteousnes that hee may be iust and the iustifier of him that beleeueth in Iesus m Rom. 10.5 Moses describeth the righteousnes of the Law that the man that doth those thinges shall liue by them Which Saint Paul applies vnto vs in Christ That n v. 6.7 wee need not ascend into heaven nor descend into the deepe to seeke the man Christ is the man who hath fulfilled all righteousnes and hath o Christi caro damnauit peccatum quod nascendo non sensit quod moriendo crucifixit vt in carne nostra esset justificatio per gratiam vbierat antè colluvio per culpam Ambros cont Novatian de poenitentia lib 1. cap. 2. satisfied for our vnrighteousnesse p Rom. 10.4 Wherefore hee is the end of the Law for righteousnesse to euery one that beleeueth q Cap. 5.18 Obedientia in vtramlibet partem propenderit aut culpam adiungit aut gratiam Haec nos in primo Adā traxit ad mortem haec nos in Adam secundo ad vitam vocavit Ambros l. 1. de Iacob vita beata cap. 3. For as by the offence of one man iudgement came vpon all men to condemnation even so by the righteousnesse of one the free gift is come vpon all men to iustification of life Whereof they are altogether ignorant r Rom. 10.3 who going about to establish their owne righteousnesse hauc not submitted themselues to the righteousnesse of God But ſ Luk. 7.35 Deus ergò sapientia est quia sapientia Dei Filius est mox Iustificemus ergò Dominum vt iustificemur à Domino Ambros in Luc. l. 6. c. 1. wisdome is iustified of her children And as it is our glory to glorifie God so to iustifie him is our righteousnesse Againe Christ is our Sanctification Sanctification for a Heb. 2.11 both hee that sanctifieth and they who are sanctified are all of one both of one nature hee having assumed the flesh and wee through him being made b 2. Pet. 1.4 partakers of the diuine nature by his spirit both in one case hee in our steade c 2. Cor. 5.21 being made sinne for vs and vvee in him by grace d Col. 1.21.22 vvhom hee reconciled in the body of his flesh through death to present vs vnto God holy and vnblameable and vnreproveable in his sight For as hee satisfied God for vs by his suffering so he sanctified vs vnto God by offering vs vp in himself Lo I come saith he to doe thy will O Lord. And he submitted vnto the death saying not my will but thy will be done e Heb. 10.9.10 By the which wil we are sanctified by the offering of the body of Iesus once for all And by that offering hee hath perfected for euer all those that are sanctified f Rom. 5.19 In ptimo Adam offendimus non faciendo praeceptum in secundo autem Adam reconciliati sumus obedientes vsque ad mortem crucis Irenaeus lib. 5. advers haeres Wherefore as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Lastly Christ is our redemption Redemption g Gal. 3.13 Delevit chirographum debita nostra affixit illud cruci vti quemadmodum per lignum facti sumus debitores
the just shall liue by his faith The state of Grace for it shall bee vnto him according to his faith which is of life from God the father in Christ Iesus his sonne our saviour by the Holy Ghost quickning the Holy e Habet popusus Dei plenitudinem suam quāvis magna pars hominū salvantis gratiā aut repellat aut negligat in electis tamen praescitis atque ab omnium gegeneralitate discretis specialis quaedā censetur vniversalitas vt detoto mundo totus mundus liberatus de omnibushominibus omnes homines videantur assumpti Ambr. de vocat Gent. lib. 1 c. 3. Catholique Church which is his body f Eph. 1.23 the fulnesse of him that filleth all in all A life of grace here by reconciliation and communion with God and a life of glory hereafter thorough the forgiuenesse of sinnes and resurrection of our bodies to eternall life The g 1. Pet. 3.7 grace of life in Christ worketh in vs a life of grace by his spirit For the sanctifying graces of GOD rest not in the habit but are in action h 1. Thess 1.3 The worke of faith the labour of loue the patience of hope i Heb. 11. By faith A bell by faith Abraham by faith every one of the holy men in the cloud of witnesses did some notable worke which did evidēce their faith to be indeed as they professed k v. 16. Wherefore God was not ashamed to be called their God l Iam. 2.22 Faith wrought with their works for m Heb. 11.6 without faith it is impossible to please God n Iam. 2.22 by workes was their faith made perfect For the perfection of vertue consists in action So must o c. 1.4 Patience haue her perfect worke p 1. Ioh. 3.18 So must loue be not in word neither in tongue but in deede and in trueth q Iam 2.15.16 If a brother or a sister be naked and destitute of dayly foode and one of you say vnto them depart in peace bee you warmed and filled notwithstanding you giue them not those things which are needfull to the body what doth it profit r 20.26 Faith without workes is dead and so is loue no faith indeede but a bolde presumption no loue indeede but a meere pretence ſ Iam. 2.18 Shew mee thy faith by thy workes but do thy workes before God in faith By faith our selues are iustified before God by good workes our faith and profession are iustified and approved vnto men For thereby it appeares that wee are in the faith and that our faith is in God t Tit. 3.8 This therefore is a faithfull saying that they which haue beleeued in God bee carefull to maintaine good workes u Iam. 2.26 For as the body without the spirit is dead so faith whithout workes is dead also And if our faith be dead whereby wee liue how dead are we * Iud 12. twice dead plucked vp by the roots x Rom 3.4 5. C. We are justified by a liuely faith sayth Saint Paul y Iam 2. We are not iustified by a dead faith saith St Iames wherefore little children z 1. Iohn 3.7 Let no man deceiue you saith St Iohn Hee that doth righteousnesse is righteous even as hee is righteous a 1. Tim 1.14 Now the grace of our Lord is exceeding abundant with faith and loue which are in Christ Iesus b 2. Pet 1.3 According as his Divine power hath giuen vnto vs all things that pertaine vnto life godlines through the knowledge of him that hath called vs to glory and vertue Now although the whole Church and euery true member thereof whom the Father hath chosen whom the Sonne hath redeemed whom the Holy Ghost hath effectually called through sanctificatiō sprinkling of the bloud of Iesus bee holy in Gods account although God bee glorified in his Saints here vpō earth by their blessed cōmunion with him with all men in loue wherby they are also highly dignified in a manner diefied c 2 Pet. 1.4 being made partakers of the divine nature so that they doe far excell al the world besides d 1 Iohn 5.19 that lieth in wickednes e In hac vita multi sine crimine nullus vero esse sine peccatis valet Greg. in Moral Vae etiam laudabili hominū vitae si remota misericordia discutias eam Aug. l. 9. confes c. 13. Nemosine peccato Negare hoc sacrilegium est Solus enim Deus sine peccato est Confiteri hoc Deo immunitatis remedium est Ambros in Ps 118. v. vlt. yet whē all is done we beleeue confesse that we haue stil need of farther grace mercy euen the forgiuenes of our sins if by any meanes we may attaine the resurrection of our bodies to eternall life Wherfore as on the one side f 1 Iohn 1.6 If we say that wee haue fellowship with God walke in darknes we lye doe not the truth So on the other side g V. 8. If we say that we haue no sin wee deceiue our selues and the truth is not in vs. But if we confesse our sins he is faithfull and iust to forgiue vs our sins to cleanse vs frō all vnrighteousnes If any man think that being of the Church in the cōmunion of Saints hee needeth not the forgiuenesse of sins to the last let him also raise his own body frō death to life h Phil. 3.20 21. But wee looke for the Sauiour the Lord Iesus Christ who shall change our vile body that it maybe fashioned like vnto his glorious body inheriting eternal life Which begins so soon as we beleeue i Iohn 5.25 for the houre is come that the dead heare the voice of the son of God they that heare it liue neuer ends nor shall euer be quite interrupted by sin nor death k V. 24. For he that beleeueth hath euerlasting life shall not come into condemnation but is passed from death to life The briefe of all is The praise of the glory of Gods grace that l Habak 2. The iust shall liue by his faith which the Prophet Habakucke receiued of God like as Moses receiued the Law namely vpon his watch-towre with expresse charge m v. 2. to write it and to make it plaine on tables And the Apostle hath giuen vs the constat thereof purposely n Gal. 3. comparing the two covenants together o v. 11. That no man is justified by the Law in the sight of GOD it is manifest For the Iust shall liue by faith p v. 12. And the Law is not of faith but the man that doth them shall liue in them q Rom. 3.27 Where is boasting now It is excluded By what Law By the Law of workes Nay but by the Law of faith r 1 Cor. 1.31 That according
are by institution custome or compact other instrumentall meanes as it were morall instruments of conueiance as signing and sealing liurey and season or something in earnest representing the whole interest Mysticall acts they are because done in a c Sacramentū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery wherein some d Sacramentū dicitur sacrum signum siue sanctum secretum Bernard Serm. 1. de caen dom sacred and secret matter is farther intended by that which is outwardly done and vsed The spirituall things signified by the outward elements are the all sufficient a Signum est res preter speciem quam ingerit sen sibus aliud aliquid exse faciens in cogitationem venire Aug. l. 2. de doctr Christ cap 1. Verbum visibile Aug. hom in Iohan. 80. meanes of grace the body and blood of Christ the mediatour once offered by himselfe for vs. The foreskinne circumcised was it not a type of the promised seed to Abraham and his prosterity b Rom. 9.5 of whom as concerning the flesh Christ came God blessed for euermore The paschall lambe did it not represent Christ the lambe slaine from the begining of the world in the counsell of God And now c 1. Cor. 5.7 Christ our passeouer is slaine d 1. Pet. 1.19 a lambe without blemish and without spot The water in baptisme is it not the e v. 2. sprinkling of the blood of Iesus Christ The f Cor. 10.16 bread which wee breake is it not the communion of the body of Christ But besides these spirituall things which are the meanes grace signified by the outward elements there are also spirituall acts of grace to wit our admission into the catholicke Church and the communion of saints intended by the outward actions whereby the sacraments are administred and receiued and without the which they are not compleate being as their names import certaine h Res gesta Isiod Docentur eriam homines socramenta esse actiones diuinitus institutas Polon confess Sacramenta exercitia sunt Calv inst lib. 4. c. 14.6 Signum practicum Bel. ceremonia ritus solennis L. 1. de◠Sacram. c. 9.10 11. acts that consist in the doing Not the foreskinne but the cutting of it as God had appointed was the circumcision not the lambe but the eating of it as was prescribed was the passeouer not the water but the i Baptismus non est aqua quae est res per manens sed lotio in aqua quae est operatio transiens Gab. dist 4. q. 2. dub 4 washing dipping or sprinkling with it in the name of the Father sonne Holy ghost is baptisme not the bread and wine but the vsing of them according to Christ his institution is the communion Howsoeuer the materialls themselues visible or spirituall or both may sometimes be called by the names of the sacraments as k 1. Cor. 10.16 the cup the communion l c. 5. v. 7. Christ the passeouer by a figuratiue speech most vsuall in things of so neere relation and not vnfit in figuratiue ordinances yet the elements although consecrated are not compleat sacraments vntill the other actions pertinent concurre whereby they are administred and receiued nor doe they continue sacraments any longer then while they are so vsed A mans deeds what are they to any one though in writing signed and sealed with his owne hand and seale vnlesse they bee deliuered and receiued as his act and deed By baptisme the sacrament of our new birth BAPTISME the a Tit. 3.5 lauer of regeneration the seale of adoption initiation and admission into the Church and b Heb. 12.23 company of the first borne which are written in heauen the couenant is contracted God preuenting vs with his grace which by the other sacrament is confirmed or renewed c Iohn 3.5 Except a man bee borne againe of water and the holy Chost he cannot enter into the kingdome of heauen When being regenerate wee take new names Christian names d Es 44.5 One shall say I am the Lords and an other shall call himselfe by the name of Iacob and an other shall subscribe with his hand vnto the Lord and syrname himselfe by the name of Israell Now because we are by nature the e Eph. 2.3 Children of wrath and by corruption f v. 1. dead in sinnes and trespasses wee cannot be new borne but by a kinde of resurrection from the dead Therefore g Coloss 2.12 wee are buried with Christ in baptisme wherein also we are risen with him thorough the faith of the operation of God who hath raised him from the dead Whereof the water in baptisme is a most significant signe For water was the first element i Gen. 1.2 vpon which the spirit of God moued and produced all things according to the word and will of God k 2. Pet. 3.5 By the word of God the heauens were of old and the earth consisting of the water and in the water And wee by sinne being as water spilt vpon the ground doe by the grace of God in Christ thorough his spirit l Es 44.4 spring vp againe as willowes by the water courses a Ps 92.12 1◠and shall flourish in the house of our God as b Ps 1.3 trees planted by the riuers side c Es 44.3 I will powre out water saith God vpon him that is thirsty and flouds vpon the dry ground I will power my spirit vpon thy seed and my blessing vpon thy ofspring Whether we respect our regeneration admission or spirituall resurrection all which concurrent graces are intended by this sacrament it implyeth a reciprocall act betwixt God and vs. His call our answere his iustification of vs by acceptance in Christ our d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.6 Vid Act. 8.37 Anima non lauatione sed responsione sancitur Tertulide resur carn stipulation of a good conscience towards him his remission of our sins For e 1 Iohn 1.7 the blood of Christ clenseth vs from all sinne our repentance from dead workes to serue the liuing God hauing our f Heb. 9.14 consciences purged by his blood who thorough the eternall spirit offered himselfe without spot to God And therefore it is also called the sacrament of g Act. 2.3 repentance for the remission of sins h Deut. 26.17.18 Lauacrum illud èst obsignatio sidei Tertul. lib. de penit Now thou hast avouched the Lord this day to bee thy God the Lord hath auouched thee to be one of his people Of this contract there are i 1. Iohn 5.7 three that beare witnesse in heauen the Father the Word the Holy ghost these three are one For k 1. Pet. 1.2 we are elect according to the foreknowledge of God the Father thorough sanctification of the spirit and sprinkling of the blood of Christ l 1. Iohn 5.8 And there are three
that beare witnesse in earth The spirit and the water and blood and these three agree in one For Christ m Eph. 5.26 sanctifieth clenseth his Church with the washing of water by the word that is by his blood thorough the spirit whereof the water and the word are the most significant signes and instrumentall meanes n 1. Iohn 5.6 This is he that came by water and blood euen Iesus Christ not by water only but by water and blood and o Es 53.12 poured out his soule which is in the blood for vs. And now he a V. 10. seeth his seed b Psal 22.30 a seed that serveth him accounted to him for a generation c Ioh. 6.63 It is the spirit that quickneth them euen the renewing of the holy Ghost by the washing of regeneration And d 1 Ioh. 5.6 it is the spirit that beareth witnesse vnto them because the spirit is trueth For e Eph. 1.13.14 Vnde tanta virtus aquÄ™ vt corpus tangat cor abluat nisi faciente verbo Non quiadicitur sed quia creditur Aug. tract 80. in Iohan. after that wee beleeue we are sealed with that holy spirit of promise which is the earnest of our inheritance the pledge of our adoption The minister indeed baptiseth in the name of the Father and of the sonne and of the holy ghost by vertue of God his word and of the commission giuen by Christ Iesus But it is God himselfe that giues the blessing As by Aaron and his sonnes he ordained the blessing of the children of Israel saying f Num. 6.27 They shall put my name vpon them and I will blesse them In a Church once planted Poedobaptisme baptisme is administred vnto all that come or are brought therevnto even to new borne infants by Christ his ordinance and may not be neglected or needlesly deferred First because we haue g Omnis anima eousque in Adam censetur donec in Christo recenseatur Tert. lib. de anima c. 40. need to bee regenerated so soone as wee are borne being still borne in sinne which h Crescit cum aetatibus culpa Ambr. lib. de Noe Arca c. 22. groweth every day stronger and stronger vpon vs. Secondly children haue right of admission into the couenant and Church of Christ Iesus so soone as they are borne i Act. 2.39 For the promise is made to vs and to our children I will be thy God and the God of thy seed and not to ours only but to all afar off For now all nations are called and by baptisme to be admitted k Math. 28.19 Goe teach all nations baptising them So that in what nation soeuer the Gospell is preached generally receaued all therein may be baptised being presented therevnto by the Church Wherein some especially who a Accommodat illis mater Ecclesia aliorum pedes vt veniant aliorum cor vt credant aliorum linguam vt confiteantur Aug. ser 10. de verb. Apostoli present them vndertake for them as it were new parents in the Lord. For he is a father that doth a fathers part as in the Gospell b Luc. 10.29 c. he is a neighbour that doth the part of a neighbour Thirdly baptisme is presently due because Christ hath set no time for it whereas the eight day was appointed for circumcision but hath indefinitely commanded saying c Mark 10.14 suffer little children to come vnto me for to such belongeth the kingdome of heauen And so it seemes the Apostles did for they baptised whole d 1. Cor. 1.16 housholds amongst whom it is more then likely there were some children Lastly as children haue need and are capable of baptisme so is it profitable vnto them principally as a meanes of regeneration ordained by Christ through the grace of God and withall because their godly parents they who sustaine that place are bound thereby and made more carefull to teach them and themselues are occasioned to enquire and learne what d As the Israclites of the Passover Exod 12.26 that solemne service meanes and to performe the same As for the vow in baptisme g Sicut ergà secundum quendam modum sacramentum corporis Christi corpus Christi est sacrameÌ„tum sanguinis Christi sanguis Christi est ita et sacramentum fidei fides est Aug. ep 23. ad Bonifac. it e Sequitur in corde conversio cuius mysterium pracessit in corpore Aug. l. 4. de bapt c. 24. respecteth the time to come whereof we are capable from the first as f 1. Sam. 1.11 Samuel was vowed by his mother before he was borne and wherein we must bee answerable to the last For the faith required wee are baptised into it For God preventeth vs with his grace and thereby inableth vs to be his schollers h Tit. 2.11.12 The grace of God that bringeth salvation teacheth vs i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.19 Goe teach saith Christ or make Disciples baptising them and bee k Act. 2 38. baptised say they every one of you and you shall receaue the gift of the holy Ghost And so likewise for repentance it is indeed conditioned in baptisme a Ibid. Repent and bee baptised Whereof such as be of age must giue present b Vid. Mat. 3.6 testimony with c Act. 8.37 confession of their faith But for little children they are baptised innocents in Christ as they are borne peccants in Adam and for actuall transgressions which repentance doth properly respect they are called innocents I am sure their cause is much better in that respect then in elder age when by repentance we must vndoe as much as is done of our liues Wherefore Christ saith d Mat. 18 3. Quantò magis à baptismo probiberi non debet infans qui recens natus nihil peccauit nisi quod secundum Adam carnaliter natus contagium mortis antiquae prima natiuitate câ—ntraxit Qui ad remission em peccatorum acâ—ipiendam hoc ipso facilius accedit quod illiremittuntur non propria sed aliena peccata Cypt. in ep ad epis Fidum de infant bapt Except yee become as little children yee cannot enter into the kingdome of heaven Baptisme being the Sacrament of inititation is but once into the couenant and state of grace Anabaptisme which is but one for all men being once administred as Christ hath instituted Not e 1. Cor 1. one of Paul an other of Apollo another of Cephas an other of Christ as if Christ were divided or we baptised into any mans name sect or faction We beleeue one baptisme for the remission of sinnes f Eph. 4.5 One Lord one faith one baptisme And that but once g Sicut generatio carnalis vna est nec repeti vterus potest ita regeneratio spiritualis Semel enim nascimur semel quoque renascimur Aug. tract in Iohan 11. cap. 12. Once