of life and out of the Holy City and from the things that are vvritten in this booke BOOKE II. CAP. I. THE STIPVALATION of Faith by â—â—e Sacraments The answer of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Communion in loue The law conditioned The covenant indissoluble How is the covenant transacted betwixt God and vs BY the word of God on his part The Answere of a good conscience as hath beene declared in the two Testaments which being accepted on our parts by faith that worketh by loue and resteth in hope is mutually sealed and confirmed on both sides by two Sacraments a Heb. 4.2 The word preached profiteth not vnlesse it be mixed with faith in them that heare it nor faith professed vnlesse it worke by loue in them that haue it nor haue we then attained but rest still in hope of the glory of God to be revealed in vs. Faith in a larger sense and not vnvsuall implieth the other graces being a full assent to the word of truth accepting the grace offered in the Gospell vpon trust answering the law by loue which is the fulfilling of the law and the end there of For b 2. Tim. 1.5 the end of the commandement is loue out of a pure heart and a good conscience and faith vnfaigned Which when all is done expecteth the full accomplishment of the promises but of the law and of the Gospell in hope a Heb. 10.36 waiting with patience that after we haue done the will of God we may receaue the promise Thus we stipulate with God b Rom. 12.2 proue his will what is that good that acceptable and perfect will of God and c Ioh. 3.33 set to our seales that God is true * Rom. 1.17 And thus the righteousnesse of God is revealed from faith to faith From the truth of God a faithfull creatour to our faith in him his vnworthie creature And in vs from one degree of faith to another vntill we receiue the end of our faith euen the saluation of our soules The faith more especially is that whereof we make confession THE CREED saying I beleeue in God c. according to the Apostles Creed So it is called not only because it agrees with the Apostles doctrine being the very summe and substance thereof and might happily be d Russinus in Symbol Isiod l. 2 de Eccl. officiis c. 23. Aug. ser 131 Ambr. ser 38. agreed vpon by themselues as the absolute e 2. Tim. 1.13 forme of sound words and the rule of the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. erat 4. coutrà Arianos analogie of faith but principally because it is the very forme of the g 1. Tim. 6 3. words of our Lord Iesus Christ the great h Heb. 3.1 Apostle and high Priest of our calling Which besides his generall doctrine he seemes to haue expresly committed in trust to the Apostles in the very same order instituting the two Sacraments to bee administred by them and their successours in his Church for euer i Eph. 2.20 Which is built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the head corner stone a Regulam veritatis immobilem per baptismum accepimus Iraen adv heres l. 1. c. 1. Baptisme in the name of the Father and of the Sonne and of the holy Ghost takes vp the former part of the Creed to the holy catholique Church which is holy being b Eph. 5.26 sanctified and cleansed with the washing of water by the word And it is catholike admitting all commers by baptisme as the Lord appointed saying c Mat. 28.19 Goe teach all nations baptising them in the name of the Father and of the Sonne and of the holy Ghost * Vid. Martin procatech tract 4. Which part of the Creed being at first expressed in those few words and aunciently so vsed in baptisme was after enlarged with more articles especially concerning the second person by occasion of heresies that did arise The supper of the Lord which the Apostle calls d 1. Cor. 10.16 the Communion beginning with the communion of saints includes it and the articles following For Christ instituting this sacrameÌ„t cals e Mat. 26.28 the cup the blood of the New Testament saying expresly that it was shed for many for the remission of sinnes and for the other two benefits of communion in the body and blood of Christ namely the resurrection of our bodies and life everlasting St Iohn reports them plainely from Christ his owne mouth saying a Ioh. 6 5â— whosoever eateth my flesh drinketh my blood hath euerlasting life and I will raise him vp at the last day as he doth in like manner speak of our regeneration by baptisme c. 3. For S. Iohn onely of all the Evangelists doth not expresly report the very institution it selfe of the Sacraments but insteed thereof as it seemeth the spirituall graces intended by them Christ therefore himselfe is the author and finisher of our faith Who gaue vs his word by the Apostles wherevpon we beleeue according to their Creed the b In ea regula incedimus quam ecclesia ab Apostolis Apostoli à Christo Christus â— Deo tradidit Tertul. de praes c. 14. badge and cognisance of the Church catholike and Apostolike for ever c 2. Cor. 4.13 So they beleeued and therefore so spake and wee hauing the same spirit of faith doe also beleeue therefore so speake And so it must bee in the couenant of grace for God will write it in our hearts Euery man must haue as it were by heart the copy of grace the evidence of his saluation the charter of life the counterpane of the couenant betwixt God vs as it were a duplicate of the proued will of God to produce the same for himselfe in his owne person assenting to the truth and consenting with the Church rather then barely to alledge God his word for it although the word of God be the ground of our faith for hee may alledge the word that never beleeues it or else perverts it as they that are d 2. Pet. 3.16 unlearned and vnstable doe to their owne destruction But the iust shall liue by his faith Vpon these tearmes the couenant passeth by a Sacramenta mutuambabent relationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuall stipulation The sacraments betwixt God and vs in the sacraments which are certaine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelia seu pignora b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsasacrificia per quae faedera intercedente iureiurando sanciebantur b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 2. mysticall acts and deeds thereof on his part by his word and institution and on our parts by faith and acceptilation As in ciuill contracts besides the bookes drawen and agreed vpon there
qualem admittit rerum conuenientia Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Christ instituting this sacrament said this is my body as l Iohn 6. elswhere he calls his body bread His body was not then made paste no more is the bread here made Flesh But this being this that is bread naturally is the body of our Lord in a mystery not changed from bread into his body by a m Possunt sacramenta honorem habere vt religiosa non autem stuperem vt admiranda August lib. 3. de trinitate 9.10 miracle So that in respect of the whole sacrament the mysticall substance whereof consisteth both of the sanctisied bread and of Christ his sacred body they may bee said in some sort to be a Qui est à terra panis percipiens vocationem dei iam non communis panis est sed eucharistia ex duabus rebus constans terrena celesti Ireneus lib. 4. adver haeres cap. 34. consubstantiat not in themselues but in a third consisting of both For neither the body of Christ without the bread nor the bread without his body is the sacrament entire but the one with the other both together not in place but in vse being not contiguat but b Simul sunt relatè cum eâ— closse sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coordinat to this end by a spirituall instiution not by any corporall commixtion or composition The bread being consecrated to so high a mystery doth truely and really but yet c Poculum nonnè communitatio sanguinis Christi est i illa res externa visibilis qua sanguis domini nobis exhibetur Sic panis quem frangimus est illa res externa visibilis qua efficimursocij membra cooporis Christi sicut dicitur evangelium est potentia Dei i res seis instrumentum quo deus est efficax Melancht in 1. ad Corinth 10. sacramentally not only signifie but represent and indeed present the very body of our Lord not in the element but in the sacrament to euery right receiuer By faith we may be partakers d Ego corpus Iesu Euangelium puto quando dicie qui non commederit carnem meam biberit savguiaâ—m meum licri in mysterio possiâ— intelligi tamen verius corpus Christi sanguis eius sermo scripturarum est Hieron in Psal 147. spiritually of Christ his body without the sacred bread Participation by Faith And without faith in his word we cannot receaue his body in the sacrament but e Multi de â—ltari accipiunt moriuntur accipiendo moriuntur Aug. tract 26. in Ioh. are deepely guilty thereof not f 1. Cor. 11.29 Reliqui discipuli manducauerunt panem dominum Iudas panem domini August discerning the Lords body Which commeth to passe either thorough vnbeleife of his word who hath said this is my body as when his body is nor at all discerned in the sacrament by faith which is the g Heb. 11.1 euidence of things not seene and h v. 27. discerneth him that is invisible but the sacred bread is taken as common and so prophaned or else by misbeleife of his meaning as when his body is not i Eiteram sequi signa pro rebus quae his siguisicantur accipere servilis est infirmitatis Aug. lib. 3 de doctr Christ Cum figisrate dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentius appellatur Aug. de doct christ l. 3. cap. 5. discerned from the bread but confounded therewith which two must needs bee distinct in themselues how neare soeuer conioyned in the sacrament Now wee cannot possibly be more reall partakers of any corporall thing then by eating it and seeding on it whereby wee receaue it into our bowels and conuert it into our substance neither after generation is there any such meanes of life as nutrition without which it would soone vanish and fade away wherefore we are not only borne againe by water and the holy ghost but continually sustained and nourished vp to Eternall life that by the very body and blood of our Lord and sauiour Iesus Christ a Iohn 6.51.55.56 I am the liuing bread saith hee which came downe from heauen if any man eate of this bread hee shall liue for euer And the bread which I will giue is my flesh which I will giue for the life of the world My flesh is meat indeed and my blood is drinke indeed Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him But the spirituall food of our soules is not as the corporall food of our bodies assimilated vnto vs but wee are b Hic panis in causam vitae appetendus deuorandus auditu ruminandus intellectu side digerendus Tertul lib. de resur Quid paras os dentes crede manducasti August Haec quoties agimus non dentes ad mordendum acuimus sed fide syncera panem sanctum frangimus Cyprian in Sermon de caena domini changed into it The body of Christ for our spirituall nourishment is not made carnall food the sacred bread is not turned into flesh but we are made spiritually minded to feed thereon by c Nam ille panis viuus cibus mentis ergo traiiciatur in viscera animae tuae transeat in affectiones tuas in mores tuos Bern. Serm. 5. de aduentu domini faith in his word who hath saide this is my body for d Deut. 8.3 Mat. 44. man shall not liue by bread only but by euery word that proceedeth out of the mouth of God and to be made like vnto him e 1 Pet. 4.1.2 who suffered for vs in the flesh arming our selues likewise with the same minde For hee that hath suffered in the flesh hath ceased from sinne That he no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Doe wee now abolish the law by faith Communion in loue God forbid nay we establish the law by an expresse article of our creed confirme it by this sacrament For what els is the coÌ„munion of saints the sacrament therof For f 2. Cor. 6.14 what coÌ„munion hath light with darkenes g 1. Iohn 1.6 If we say we haue coÌ„munion with him walke in darknes we lye doe not the truth But we walke in Darknes if wee know not God for h v. 5. God is light and in him is no darknes at all i 1 Ioh. 2.4 And he that saith I know him and keepeth not his comandements is a lyer and the truth is not in him But hee that keepeth his comandements dwelleth in him and he in him To will and to nill the same things is the sure bond of all amitie and friendship Now because the communion betwixt God and vs is of infinite disparity
the Christian Reader a Synopsis or full view at once of our religion in the vvhole contexture thereof for his better resolution Which lest I should obscure or confound by incident discourses I haue beene forced to passe it may be too cursorily thorough most particulars which would require so many and far larger tracts then this little model of the vvhole And because I seeke not herein to perswade or convince Infidels which seemes to bee the scope of h Iustin Martyr Tertul. in their Apologies Arnob. Aug. de Civit. Dei Morn Viues Raimundus de Sabunde others who haue written of this argument but to resolue and confirme our selues in the present truth with whom it were a folly not to dispute ex praecognitis concessis I haue laide the foundation of this little Fabricke in the receiued principles of Religion And lastly that I may not build heterogeneous stuffe thereon i Cor. 3.12 wood hay stubble but rather gold siluer pretious stones I haue vsed so much as might be the very wordes and phrases of Scripture not onely for proofe but for expression which being the Word of GOD can best speake his owne meaning howsoeuer to some it may make the stile seeme not so aequable and pleasing The Word of God is it not k 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationall milke of our reasonable soules whereby they are nourished to eternall life And our faith hath such force of reason thereby that it is l Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cleare euidence and most evicting argument of things not seene most sublime abstruse And it is able to convince and perswade m 1 Cor. 14.23 c. vnbeleeuers neuer so vnlearned and n 2 Cor 10.5 to cast downe all contrary reasonings of the most subtile adversaries that exalt themselues against the knowledge of God bringing into captivity euery thought to the obedience of Christ. The o Rom. 12.1 service of God thereby prescribed vnto vs is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable seruice to all that are not p 2 Thes 3.2 vnreasonable and wicked men To whom howsoeuer they take it wee must and can giue q 1 Pet. 3.15 a reason of the hope that is in vs. The Lineaments whereof I haue indeavoured to draw and shadow out in a new but I hope not vnnaturall method which beeing done seemes to mee rather a bare skeleton then any compleat systeme of that solide body which I tooke in hand Yet it sufficeth mee if as in r Ezek. 37.7.8.9 Ezekiels vision in the valley of dead bones the bones become together bone to its bone For the sinewes and the flesh shall come vpon them and the skinne shall couer them about when the breath of GOD shall come from the foure vvindes and blovv vpon them and they shall liue Howsoeuer I am willing to bee deliuered of this meditation as it is after a longer and more painefull travell by fitts then such an imperfect embrio and vnshapen birth may seeme worthy of And by his helpe ſ Iohn 15.5 vvithout vvhom vve can doe nothing I may heereafter polish perfect what I haue now conceiued not altogether I hope without his Spirit When I shall haue better discerned thereof at a distance and may happely haue gained some farther or clearer discouery by information or obtrectation of others For although I haue no reason to expect an adversary herein hauing not willingly irritated or provoked any yet because trueth many times findes foes where it makes none if any shall trouble themselues to quarrell this little peece what shall be justly found amisse I shall most willingly amend easily neglecting what shall bee petulantly carped and submitting my selfe in all things to my blessed Mother this faithfull Church of CHRIST IESVS †Tertul. Difficilium facilis est venia The Contents BOOKE I. CHAP. I. The bond of Nature The glory of God The author of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How wee should glorifie God prescribed by the Law of Nature Naturall reason of the Law The covenant of Nature The Law euer in force The case CHAP. II. The Covenant of Grace The Articles and Authors of Grace The Sonne of God the Mediator The Sonne of man The offices of Christ The grace of our Lord Iesus The spirit of Grace Preventing Grace The state of Grace The praise of the glory of Gods Grace CHAP. III. The Testaments The Will of God The Word The Scripture That the Scripture is the Word of God The intent of it The consent in it The olde legall Testament The new Evangelicall Testament The event of prophesies The power of the Gospell The Church The administrators and ouerseers Scripture the absolute Canon of faith and life BOOKE II. CHAP. I. The Stipulation of Faith by the Sacraments The answere of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Cōmunion in loue The Law conditioned The Covenant indissoluble CHAP. II. Faith working by loue according to the Law The Law established by faith Gods Law our prayer Faith in the Trinity denyes not the vnity of God Christ the onely Image of God to be worshipped by faith in his Name By Prophanenes Hypocrisie Blasphemy the Name of God vnhallowed The Christian Sabbath of the holy Catholike Church The Sabbath not abrogated by Christ. Nor by his Apostles The Iewes typicall vse thereof abolished The Christian Sabbath day within the compasse of the Commandement The Lords day designed by himselfe for our Sabbath It hath euer beene obserued as the Sabbath by the Church It respects the Kingdome of God The Perfect will of God to bee done on earth The heauenly conversation CHAP. III. The Refuge of Hope We are saued by Hope The Law perfect we imperfect Good workes not vvell done Grace and merite incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious BOOKE I. CHAP. I. The bond of Nature The glory of God The authour of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How we should glorifie God prescribed by the law of Nature Naturall reason of the Law The covenant of nature The fall The Law ever in force The case What is chiefely to be desired THat God may bee glorified in our salvation The glory of God Wherein trusting him for our parts we are principally to intend his glory For vnlesse we wil mocke God and deceiue our own soules we must desire as we pray first that the name of God may bee hallowed by the advancement of his Kingdome in the vniuersall subjection of all to his holy will then that wee may bee saued through his grace by pardon of our sinnes protection in temptations and
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
da fidem et senti virtutem Aug. Serm. de nativ heart by faith and then his flesh in her wombe h Heb. 11.11 Did not Sarah her selfe receiue strength through faith to conceine vvas deliuered of a child vvhen shee vvas past age because shee iudged him faithfull vvho had promised So did the blessed Virgin more then so i Faelix Maria quae Dei promissionem corde amplexa sibi totique mundo salutem concepit ac peperit Calu. in locum by faith k Legerat Maria ecce concipiet in utero et pariet filium imò credidit futurum sed quomodo heret non anteà legerat non enim quemadmodum fieret vel prophete tanto fuerat reuelatum for she hauing heard beleeuing that the seed of the vvoman should breake the serpents head as it was promised at the beginning that a virgine should conceine and beare a sonne God with vs as it was afterward prophesied and now beleeuing through the Holy Ghost that shee her selfe was so highly honoured to bee that vvoman that virgin blessed amongst vvomen l Tantum enim mysterium non hominis fuit sed Angelorum ore promendum Ambros lib. 2. in Lucam as shee was greeted by the Angell she became not onely the mother but the m Mifit Deus Filium suum natum non per mulierem sed ex muliere Bafil in locum matter of Christ his humane nature And therefore her cosen Elizabeth congratulating her conception said Blessed is she that n Luk 1.45 Vides minimè dubitasse Mariam sed credidisse etideò fructum fidei consecutam Ambros in verba Elizabet Beata quae credidisti l 2 in Lucam Dicens beata quae credidisti apertè indicat quià verba Angeli quae dicta ad Mariam fuerant per Spiritum agnouit c. Greg. hom 1 in Ezek. Itaque ab illa mox discedit Angelus vâ—potè confecto planè negotio cujus causa ad illam missus fuerat Gualter hom 3 die conceptionis beleeued for there shall be a performance of the things that vvere told her of the Lord. Thus the eternall sonne of God assumed or tooke vnto himselfe the humane nature and without confusion of natures became God and man in one person It was necessary that Christ should bee as well man as God to discharge his threefold office The offices of Christ First of a Prophet to bring vnto vs the word of reconciliation the glad tidings of sauing peace trueth For man hauing sinned could no more endure to heare God himselfe speake in his maiesty And therefore when the Law was giuen they craved an intercessor saying a Exod. 20. v. 19. Let vs not heare the voyce of God any more lest vve die wherefore b Gal. 3. v. 19. the law vvas ordained by Angels in the hand of a Mediatour And for the gospell Moses promised them saying c Deut. 18. v. 15.16 The Lord your God shall raise vp a Prophet vnto you from the midst of your brethren like vnto me him shall you heare Therefore the sonne of God came vailed vnder the flesh that hee might familiarly and yet powerfully teach vs his Fathers will Againe because d Heb 8 3. euery High Preist is ordained to offer gifts and sacrifices therefore it vvas of necessity that Christ should haue somewhat also to offer And that such as was shadowed by their sacrifices as might bee acceptable to God and availeable for vs. e Heb 9.22 But vvithout shedding of blood is no sacrifice no remission f c. 10.45 Neither is it possible that the blood of buls and of goates should take away sinne Wherefore vvhen hee commeth into the vvorld he saith Sacrifice and offering thou vvouldest not haue but a body hast thou prepared me It was iust with God that man should make satisfaction for mans transgression and it was meet for vs that so the children of men might haue the benefit of the Sonne of mans merit Lastly for his greater conquest and of the more glorious redemption of vs and for the kingdome in vs to the Father from the handes of our enemies it became our Lord and King the captaine of our salvation to take our feeble nature and that of the weaker vessell that hee might shew his strength in our weakenes and conquer Satan at his owne weapon g Heb. 2.14 Hee vvas therefore partaker of flesh and blood v. 15. that through death hee might destroy him that had the power of death that is the Devill and deliuer them vvho through the feare of death vvere all their life time subiect to bondage h v. 10. And it became him for vvhom are all thinges and by vvhom are all thinges in bringing many sonnes vnto glory to make the captaine of their salvation perfect through sufferings that he might bee i Isay 45.21 a iust God and a Sauiour All which offices are accordingly discharged and performed for our reconciliation and redemption by that one Mediatour betwixt God and man the man Christ Iesus The office of the great Prophet he performed in the dayes of his flesh k Ioh. 7.46 Hee spake as neuer man spake and sealed the trueth of the vvord which hee had preached with his blood as generally all the Prophets did l Act. 7.52 For vvhich of the Prophets haue they not slaine The office of the High Priest hee performed at his death himselfe the sacrifice himselfe the Priest as hee had foretold by the vvord of his Prophesie and hee euer makes it good vnto vs by the power of his Majestie Hee suffered a cruell a shamefull a cursed death vpon the crosse measuring out the heigth and depth the length and breadth of his merit and satisfaction for the sinnes of the whole world m Heb. 12.2 And now he that endured the crosse despising the shame is set downe at the right hand of the throne of God Where hee exerciseth his regall power and authority with all might and maiesty making good his word and sacrifice with God for his faithfull people against all the enemies of his-grace n Act. 5.31 For him hath God exalted with his right hand to bee a Prince and a Sauiour to giue repentance vnto Israell and forgiuenes of sinnes And hee shall come againe to iudge both the quicke and the dead o Es 33.22 The Lord is our iudge the Lord is our Law-giuer the Lord is our King hee will saue vs. Wherefore although it bee the scandale of the Iewes and the reproach of Christians with them and with all Infidels vnto this day that Christ should come in the forme of a servant and should suffer such indignity and extremity as Iesus did not beseeming the innocency and excelleney of such a person as they supposed the Messiah should bee yet is it our glory that the Sonne of God hath vouchsafed vs such grace and p Gal. 6.14 God forbid that vvee should
therefore his will is a law to vs and our obedience is true loue vnto him And weebeing many are thereby knit together in one body holding the vnity of the spirit in this bonde of peace Wherefore as wee vowe in baptisme that we will keepe Gods holy will commandements and walke in the same all the daies of our life so by this other sacrament wee renew the same vow so often as wee receiue it repenting our sinnes past the transgressions of that righteous law resoluing and stedfastly purposing thorough Gods grace to leade a new life in all thankfull obedience vnto him and true loue and charity amongst our selues Wherevpon we receaue the blessed sacrament of Christs body blood most deepely binding our selues thereby to performe the same and in the assured faith of Gods grace and helpe that wee may walke in the strength of this spirituall food the way of life by the law prescribed vnto vs. When first the couenant was confirmed by Moses with the Israelites at Horeb The Law conditioned God gaue them the law they accepted saying a Exod. 19.8 all the words which the Lord hath commanded wee will doe and be obedient And when he renewed the same couenant with them in the land of Moab they gaue their faith that they would obey And so doe wee b Deut. 26.17.18 They avouched the Lord to be their God and so doe we the Father Son Holy ghost and God auoucheth the holy catholike Church as then he did them to be his people They promised to walke in his waies and to keepe his commandements and his iudgements as they expected his blessing c c. 27. they bound themselues with an oath and with a curse all which in effect wee likewise doe to liue as becometh his saints euen as wee expect his mercy to forgiue vs our sinnes and the power of his grace to bring vs to ternall life Wherevnto we binde our selues by vow and consignation and as it were by contesseration in the sacraments The law was not only giuen and required by God but approued accepted by them in their hearts to doe it as their mouthes professed In which respect Moses said d Deut. 30.14 the word is very nigh thee in thy mouth and in thine heart that thou maist doe it Howbeit they breake their faith giuen and their spirit was not stedfast with God a Ps 78.37 Their heart was not right with him neither were they stedfast in his couenant But now hauing renewed his couenant as he promised b Gal. 3.7 with the children of Abraham that are by faith the holy catholike Church that they shall be his people and that he will be their God c Ier. 31.33 Lex dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura August de ver a innocent cap. 258. hee puts his law in their inward parts and in their hearts he writes it euen the communion of saints thorough faith that worketh by loue For beleeuing in Christ Iesus we doe thereby acknowledge that the Law is holy iust and good Holy in respect of the things commanded else were not wee sinfull who haue disobayed nor needed wee a mediatour Iust in respect of the penalty inflicted else why should Christ haue dyed that wee might be deliuered Good in respect of the end purposed life to the doer Which Christ hath done and liues for euer and wee also by faith in him If the same minde be in vs that was in Christ Iesus to be obedient to the will of God vnto the death d Cant. 8.6 Loue is stronger then death The couenant indissoluble that neither life nor death can dissolue the communion betwixt God his church or any true member thereof Whom hee hath set as aseale vpon his heart as a seale vpon his arme to loue and to defend for euer For so hee saith e Heb. 13.5 I will neuer leaue thee nor forsake thee f c. 6.7 And being willing more abundantly to shew vnto the heires of promise the immutability of his counsell he hath confirmed his word by the sacraments in his blood g v. 8. That by two immutable things in which it is impossible for God to lye wee might haue a strong consolation who haue fled for refuge to lay holde vpon the hope set before vs. We may therefore be bolde vpon it if need be to lay downe our liues for his sake in whom our life is hid with God knowing that euen in death wee shall be more then h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 conquerours thorough him that loued vs. i Mat. 20.22.23 Can ye drink saith Christ of the cuppe wherof I shall drinke and can yee bee baptized with the baptisme wherwith I shall be baptized And they said we can And hee said yee shall So must all a 2. Tim. 3.12 Act. 14.22 suffer affliction some way or other that will liue Godly It is the portion of our cuppe and calling conditioned by God vndertaken by vs in these sacraments whereby we are assured that b 2. Tim. 2.12 if we suffer with him wee shall raigne with him Wee are baptized into the death of Christ And the holy communion is not only a sacrament of the grace of life vnto vs but a sacrifice of vs vnto God and a protestation of our seruice vnto him euen vnto the death after the example of Christ Iesus In c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 commemoration of whose meritorious sufferings with a thankfull remembrance thereof wee c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 se◠forth his death vntill he come d Rom. 12.1 offer vp our selues a liuing sacrifice holy acceptable vnto God thorough Iesus Christ consecrating vowing our selues whatsoeuer we are whatsoeuer we haue wholy to his seruice who hath redeemed vs. e 2 Cor. 5.14.15 For the loue of Christ constraineth vs because we thus iudge that if one dyed for all then were all dead and that hee dyed for all that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe f Heb. 13.15 By him therefore let vs offer the sacrifice of praise to God continually that is the fruite of our lips giuing thankes to his name v. 16. not forgetting to doe good and to communicate for with such sacrifice God is well pleased CAP. II. Faith working by loue according to the Lawe The Law established by faith Gods law our prayer Faith in the Trinity denies not the vnity of God Christ the only image of God to bee worshipped by faith in his name By Prophanenesse Hypocrisie Blasphemy the name of God vnhallowed The Christian sabbath of the holy catholike Church The sabbath not
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
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
haue borne the image of the earthly so shall wee beare the image of the heauenly o V. 26. The last enimy that shall bee destroyed is death and that by the resurrection of our bodies to eternall life p Rev. 21.4 When God shall wipe away all q Faelices lachrymae quas benignae manus conditoris abstergunt teares from our eyes there shall bee no more death neither sorrow nor crying neither shall there bee any more paine for the former things are passed away which were temporall the life to come shall bee r Dies iste quem tanquam extremum reformidas aeterninatalis est Sen. ep 102. Idem ep 24 Moriar Desmam alligari posse desinam aegrotare posse definam mori pesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod interim morimur ad immortalitatem morte transgredimur nec potest vita aeterna succedere nisi hinc contigerit exire Non est exitus sed transitus temporali itinere decurso adaeterna transgressus Cypr. de mortal eternall A life of glory to the children of God * Life euerlasting and glorious The lowest degree whereof doth infinitly exceed the greatest glory of this world Looke how much the life of a perfect man enioying all outward happinesse in this beautifull and goodly world excels the condition of a weake poore and wretched Embrio shut vp in the wombe a closse and darke habitation so much infinitly much more doth the eternall ſ Cuius rex veritas cuius lex charitas cuiuo modus aeternitas August ep 5. ad Marcellinum life of glory in the highest heauens excell this life and all the glory of this world Nay as much as the life of Grace in the assurance of God his favour and speciall loue excels all worldly profits pleasures and preferments so much and infinitly much more doth the fruition of Gods glorious presence excell this present state of grace For this consists in vsing the meanes then wee shall enioy the end of all our desires and endeavours It is vsually expressed by such things as we know and most esteeme a crowne a kingdome a paradise a citty of gold and pretious stones life ioy glory t 1. Cor. 2.9 but eye hath not seene nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him Such as they who had but a vision thereof in Christs u Mat. 17. transfiguration would gladly haue made their abode in the admiration thereof for euer such as * 2. Cor. 12.2.4 he who was wrapt into the third heauens hauing heard might not vtter such wherewith we may well x Rom. 8.18 reckon that all the sufferings of this present world are not worthy to bee compared y 2. Cor. 4.17 an exceeding and eternall waight of glory Wherein though all the Saints of God shall haue z Ps 16.11 fulnesse of ioy and pleasures for euermore yet shall it be in different degrees for there are many and a Ioh. 14.2 diuers mansions in Gods house and different degrees of glory b 1. Cor. 15.41 as one starre differeth from another starre in glory c Dan. 12.3 For they that are wise shall shine as the brightnesse of the Firmament but they that turne many vnto righteousnesse as the starres for ever and ever The estate of glory which wee beleiue and expect in eternall life is not only a well being but a perpetuall and perfect well doing which is to liue indeed in the ioyfull fruition of all good When the most excellent faculties shall bee imploid on the most admirable obiect in the most exquisit manner and abundant measure with eternall ioy and glory It is the grace of God towards vs now to take such notice and to make such account of vs as we beleiue but it shall bee our glory then to knowe him d ◠Cor. 13.12 as we are knowne of him Now we knowe but in part Wee see now in a glasse darkely but then shall we see face to face e 1. Ioh. 3.2 we shall see him as he is f Iob. 19.27 and we shall behold him with these eyes whereby we shall become like vnto him full of glory in our foules and bodies by the manifestation of his glory vpon vs g Exod. 34.30 as Moses face shone when hee came downe from him in the mount h Colos 3.4 Now is our life hid with Christ in God but when Christ who is our life shall appeare then shall we appeare with him in glory So well shall we be and as well shall we doe For as wee shall receaue glory of God in the vision of his glory in Christ so shall we giue all honour and glory to him and as we shall behold him with these eyes so shall we praise him with these tongues i Ps 137.4 Who can sing the song of the Lord now in a strange land But k Ps 108.1.2 when our glory shall awake even this excellent instrument of praising God which is our glory aboue other creatures then l 1. Cor. 13.1 the tongues of men Angels shall be the eternall trumpets of God his glory m Rev. 4.6.8 The foure beasts full of eyes rest not day and night saying holy holy holy Lord God Almighty which was and is and is to come n V. 9. And when those holy ones giue glory and honor and thankes to him that sits on the throne who liueth for euer and euer o V. 10. then also the foure and twenty Elders fall downe before him that sits on the throne and worship him that liueth for euer and ever and cast their crownes before the throne saying thou art worthy O Lord to receaue glory and honour and power And all the Saints shall come in with a full quire singing p Rev. 15.3 the song of Moses and of the Lambe great and marueilous are thy workes Lord God Almighty iust true are thy waies thou king of Saints q Ps 145.10.11 Yea all thy works shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy kingdome and talke of thy power For thine is the kingdome power and glory For euer and euer Amen FINIS OXFORD Printed by IOHN LICHFIELD Printer to the Famous Vniuersity For WILLIAM WEBB Ann. Dom. 1628.