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
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
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
d Rom 1.20 The invisible things of him from the creation of the world are clearely seene being vnderstood by thinges that are made euen his eternall power and Godhead And if we doe but fetch our owne pedigree as needes we must from one e Luk. 3.38 man at the last we shall finde that one God whose sonne he was even the worke of his hands f Act. 17.26.27 For God made of one blood all nations of men to dwell on all the face of the earth and determined the times before appointed and the boundes of their habitation that they should seeke the Lord. And if vvee obserue the course of times vvee shall come to the auncient of dayes g Act. 14.17 vvho hath neuer left himselfe vvithout vvitnes at any time vvhose being beyond time vvithout place aboue nature must needes bee infinite and therefore h Neque in natura neque extra duo possunt esse infinita Iul Scal exercit 395. Socrates damnatus ad cicutam à vita quam à sententia de vno Den decedere maluit Plato orsus epistolam ab vno Deo agebat seriò ad Dionys ep t 3. Cum iurant cum optant cum gratias agunt non Iovem aut Deos multos sed Deum nominant Lactant l. 2. de ver sap c. 1. Anima licet falsis dijs exancillata cum tamen resipiscit ut ex crapula somno Deum nominat quod Deus dederit omnium vox est iudicem quoque contestatur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturalitèr Christianae Tertul. in Apolog. singular admitting no partner For the second commandement vve can vvorship God no otherwise then we can know him But that which can be known of God namely hiseternal power Godhead was neuer seen by any man but only vnderstood by the effects thereof in his workes by his vvord Nor can he be expressed but by vvord whom we know only by name beleiuing his word Neither the nature of God who is invisible nor of man whose heart was most answerable caÌ„ in reasoÌ„ the worship of God by any i Solem lunam specula Dei non adoranda sed spectanda mundumque illius templum dicit Plutarchus de Iside Osiride creature or outward shape no whit agreeable to either For the third commandement it were most vnreasonable in nature to take the name of God in vaine when nature it selfe tels vs for k Deus natura nihil faciunt frustrà a principle that God made nothing in vaine as if God were nothing but an empty name who is all in all and all the bonour wee can doe him is onely in his name l De die septimo qui inter omnes mortales celebris est magna apud plerosque ignorantia est hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur graecè si quis interpretetur Septimana dicitur Hoc nomine mortales omnes diem istum appellant at nominis causam nesciunt plerique Theoph. Antiochen Patriarch l. 2. ad Autolycuum The greatest difficulty of naturall reason is for the fourth commandement not because there is no such reason thereof but because nature it selfe being corrupt and disturbed by sinne beareth little or no mention and remembrance of the first creation nor can hardly bee perswaded thereof But God hath therefore expressely giuen vs the reason of that law plainely taken from the vvorkemanship of nature it selfe Namely that it was finished in six dayes and so m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur ita cum requiescimus ipse requiescere dicitur quo donante requiescimus August ep 119. ad Ianuar. agens dc Sabbato rested as it seemes in its perfection and gaue as it were rest vnto God on the seaventh day Wherefore the Lord blessed the seaventh day and hallowed it Of which n Septem dies sunt qui volumine temporum per sua vestigia reuocantur Aug. ep 86. ad Casulan period of time there seemes still to bee some mention in nature notwithstanding our corruption namely by the continuall changes of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formam lunÄ™ complectitur nam prima est corniculata quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant deindè medilunia quaÌ„ dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehine dimidsato maior quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mox plena quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item tres formas praedictas desiciens repetit Hic numerus lunae cursum significat nam vnum 2.3.4.5.6.7 faciunt 28. Martian Capel Satyric l. 7. de Heptade Ecclesia verò adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis signatur August ep 119 agens de Sabbato Vid. Isidor Eccles offic lib. 1. cap. 31. sublunary things every seaven dayes x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hipp lib. 2. aph 24. Idem de carn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phisitians obserue who are most versed in the workes of nature accordingly to be credited in their faculty And something there is in it that the very y Quis enim sacrum illum diem per singulas hebdomadas recurrentem non honorat Philo Iudaeus de vniversis gentibus loquens lib 2. de vita Mosis Idem testatur Iosephus lib. 2. contra Apion ad finem Heathens haue solemnised the seaventh day although they knew not why but vainely consecrated it to the resting planet z Vid. Clav. in cap. 1. Iohan. de Sacro Bosco pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur vtpote die auspicatissimo Scholiast in Aristoph ad Aves Vid. quae habet Clemens Alexandr lib. 5. Strom. ex Homero Hesiodo Callimacho Saturne as it might seeme for the slow motion thereof or to some other such a Amnis sabbaticus qui in Iudaea sabbatis omnibus siccatur Plin. natur hist lib. 31. cap. 2. Aliter enarrat Iosephus de bel Iud. lib. 7. cap. 24. Vid. Fulleri Miscâ—ll lib. 1. cap. 9. fond imagination But we who by b Heb. 11.3 faith vnderstaÌ„d that the worlds were framed by the word of God the first article of our creed can easily admit in common equity the naturall reason which God hath given of this law And knowing that the Sabbath was made for man in his best estate for whom all things were made and hee last of all with vnderdanding to behold and praise God in his glorious worke that he might rest in so doing most glorious and happy vpon which day it seemes the man was so excercised when he gaue names to all things according to their natures to the glory of the creatour wee are well perswaded that there is and ever will bee a perpetuall cause even in nature to remember the Sabbath
not onely as the great prophet expounding it aright and giuing the true meaning thereof against the vaine glosses of the Scribes and Pharises nor yet farther as the great high priest making satisfaction for our transgressions thereof but as the soveraigne Lord and King hee ratified it a royall law for euer And therefore in the Apostles commission he gaue them expresse charge to teach them Age Marcion omnesque iam commiserones coodibiles eius Haeretici quid audebitis dicere Resciditnè Christus priora praecepte non occidendi non adulterandi non furandi Ter. aduersus Marcion l. 4. c. 36. whom they baptised o Mat. 28.20 to do whatsoeuer he had commanded them Now wee know what commandement they gaue vs by the Lord Iesus the very same things in substance as Saint Paul reckons them vp 1. Thess 4. and elswhere which had beene formerly given in command by Moses were at first writtē in mans heart to know to do were ever acknowledged due by the light of nature Wherof they were very careful being tēder least by any means their doctrine of grace by p Rom. 3.31 faith should in that respect be misconstrued Wherefore the law remaines the perpetuall rule of our duty The Case whereby we should liue vnto God his glory though it be now altogether vnsufficient for our safety q Rom. 8.3 being weake through the flesh r Rom. 3 v. 19. Now we know that what things soever the law sayth it saith to them who are vnder the law from the which none are exempt Iew nor Gentile Christian nor Heathen that euery mouth may be stopped and all the world become guilty before God For by the deedes of the Law there shall no flesh be iustified in his sight Which wee are taught euer to acknowledge to the praise of the glory of his justice and mercy in the latter part of the prayer First that being shut out for the present from the tree of life in the Paradise of GOD whereof wee might haue eaten and haue liued for euer we now justly stand bound ouer vnto death liuing only vpon sufferance and begging our bread from day to day Secondly the guilt of sin by Natures admonition doth continually gaule our consciences with c Ipsa confusio verecundia quae semper turpitudinum castra sequuntur quasi crudelissimi carnisices conscientiae lacessunt improperant peccatori instant quasiquaedam Eumonides agitatrices furiae reprehensionis stimulos cordi saucio offigentes Ipsa se malitia praejudicat punit Arnold Bonaeval de operibus sex dier cap. 16. shame sorrow and feare whilest we doe nothing but trespasse one an other and all against GOD transgressing his righteous Law whereby our life is lost and death the forfeite and penalty of natures bond is a debt due by vs which we can not avoyde nor recouer vnlesse God shew mercy and forgiue Thirdly praying against temptations wee acknowledge that euery thing in the world which should haue beene for our wealth is now by Gods just proceedings become vnto vs d Quibus accedendo animae consentiendoque quam invexere sibi adjuvant servitutem sunt quodam modo propriâ libertate captivae Boeth lib. 5. pros 1. an occasion of falling For it is iust with God to e Fiunt eadem peccata peccatorum supplicia praeteritorum suppliciorum merita futurorum Aug. l. 5. c. 3. contra Iul. Pelag. punish vs by the same things wherby we haue offended him whilest through lust we take to heart all occasiōs of sin as tinder takes fire vse all means with rage and fury as fire doth fuell to accomplish our owne destruction These are the f 2 Tim. 2.26 snares of Satan vvherein hee taketh men captiues at his pleasure these are the chaines and fetters of darknes whereby he leadeth thē on that they g Psal 69.27 fall from one vvickednes to another and neuer come into the righteousnes of God without his speciall grace and mercy Thus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Ioh. 5. v. 19 Heb. 2 14. he that hath the power of death that is the Deuill being Gods executioner holdeth men captiues through the feare of death all their life long and all the long life of eternall death vnder the power thereof i Psal 49.14 which gnaweth vpon them like sheepe that lye in Hell where the worme dieth not and the fire neuer goeth out Yet howsoeuer it fare with vs God neither will nor can be defeated of his glory who k Eph. 1.11 Non fit praeter cius voluntatem etiam quod fit contra ejus voluntatem Aug. Enchiric 100. worketh all things wonderfully after the counsell of his owne Will euen whilest hee suffereth them to doe what l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cùm enim sit potestas natura liberae potestatis nihil neque naturae necessitate neque legis sanctione facit Nemesius lib. de naturâ hominis c. 38. possibly they can against the Lavv of his revealed will prescribed vnto them For he will get Himselfe glory vpon the proud and haughty and vpon all that forget God as he did vpon m Exod. 14.17 Pharaoh and his Hoste in their just confusion and vtter destruction So that the very n Rom. 3.5 vnrighteousnesse of men will they nill they shall commend the righteousnesse of God o V. 7. vvhilest the truth of God doth more abound through their lye vnto his glory And by his speciall grace and providence this generall defectiō shall turne in the end to the advantage of his Elect in the advancement of his glory Who knoweth to bring light out of darkenesse and good out of evill p Rom. 9.22 What if God vvilling then to shevv his vvrath and to make his povver knovvne suffered at the first and q Quod non statim in peccatores vindicat patientia est non negligentia Non isle patientiā perdidit sed nos ad poenitentiam reservavit Aug. de verbis Apost Serm. 35. endure still vvith much long suffering the vessels of vvrath fitted to destruction And that hee might make knovvne the riches of his glory on the vessels of mercy vvhich he had prepared vnto glory CHAP. II. The Couenant of Grace The Articles and Authors of Grace The Sonne of God the Mediatour The Sonne of man The offices of Christ The grace of our Lord Iesus The spirit of Grace Preventing Grace The state of Grace The praise of the glory of Gods Grace How shall we be saued and God be glorified by vs BY grace we are saued through faith The articles and authors of Grace whereby God is glorified For wee by faith receiuing the benefit giue him the * Eph. 1.6 praise of the glory of his grace whereby he prevents vs wherein he accepts vs wherewith he succours vs hauing first brought saluation vnto vs will finally bring vs to salvation according to the articles of
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
him in whom he foresaw all things before he made them from euerlasting * Antiqui praedestinationem ad electos vt plurimum restrinxerunt Fr-Iun Thes Theol 10. §. 2. vid. Hypognost l. 6. Inter gratiam praedestinationem hoc tantum interest quod praedestinatio est gratiae praeparatio gratia verò jam ipsa donatio Aug. de praedest sanct c. 10. those he did predestinate to be conformed to the Image of his Son in their order and time that he might be the first-borne amongst many brethren i Eph. 1.4.5 And againe he hath chosen vs in him before the foundation of the World that we should be holy and vnblameable before him in loue hauing predestinated vs to the adoption of children by Iesus Christ to himselfe according to the good pleasure of his will Now Christ is the Mediatour by whom all things are done as they were purposed in him the mirrour from euerlasting Hee was the Mediatour of creation k Ioh. 1.3 by whom all things were made and without him was not any thing made that was made l Col. 1. v. 16. For by him all things were created that are in Heauen and that are in Earth visible and invisible whether they be thrones or dominions or principalities or powers all things were created for him by him He is the Mediatour of conseruation m Heb. 1.3 vpholding all things by the Word of his power n Col. 1. v. 17. For hee is before all things by him all things consist as well men as Angels o C. 2. v. 10. for we are all compleate in him which is the Head of all principality and power And he is the Mediatour of redemption for the sons of men A different manner of mediatiō by Christ for effecting that one eternall election of men and Angels in him By whom they were confirmed that they should not fall wee are recouered though wee did fall at once in Adam and doe often fall foule our selues d Col. 1.18 For he is the Head of the body the Church who is the beginning the first borne from the dead that in all things he might haue the preheminence None could bee the Lords Christ to performe the offices of Iesus the Sauiour implyed in that title e Mat. 1.21 to saue his people from their sinnes from the power and dominion of sinne from the punishment damnation for sin but the Sonne of God himselfe f C. 3.17 in vvhom alone he is vvell pleased and by whom all the powers of Satan could be conquered g 1 Iohn 3.8 For this purpose the Son of God vvas manifested in the flesh that hee might destroy the vvorkes of the Deuill and deliuer vs into the liberty of the sonnes of God * Iohn 8.36 Now if the Sonne make vs freee then are vve free indeed Therefore the Sonne of God The son of man the middle Person of the three in order became a middle person betwixt God and vs by participation of each nature that he might be a fit meanes and all-sufficient Mediatour of our reconciliation and redemption h Gal. 4.4 When the fulnes of time was come God sent forth his Son made of a woman as was promised from the beginning i Gen. 3.15 The seede of the woman shall breake the serpents head and was afterwards more plainely prophesied k Es 7.14 Behold a Virgin shall conceiue and beare a son thou shalt call his Name Immanuel The blessed Virgin Mary l Luke 1.35 by the power of the Highest through the vvorking of the Holy Ghost m Non autem omnes sunt sicut Maria vt dum de Spiritu Sancto concipiunt verbum pariant Ambros l. 2. in Lucam Vbi virgo benè credula mentē suam ossuum aperuit yt diceret Ecce ancilla c. mox iuxtà dictum Angeli Spiritus Sanctus superveniens in eam per apertas fidei ianuas sese infudit quò autem nimirùm priùs in sacrarium pudici pectoris deindè in templum sacri vteri ut Christi matrem faceret c. Rupertus l. 1. de operibus Sp S c. 9. c. 10. conceptusiste Spiritus Sancti non generatio sed operatio est conceived bare and brought forth our Saviour in the flesh n Luk. 1.35 Therefore also that holy thing vvhich vvas borne of her is called the sonne of God As at the first o Gen. 1.2 God spake the vvord and the spirit moned vpon the deepe working therein an obedientiall power to be what God would So in the fulnesse of time the Word himselfe was made man of the blessed virgin a Hunc ergò cum confiteamur natum de Spiritu Sancto Maria-virgine quomodo non sit filius Spiritus Sancti sit filius virginis Mariae cum de illo de illa sit natus explicare difficile est Proculdubiò quippe non sic de illo ut de patre sic autem de illa ut de matre natus est August Enchir. ad Laurent c. 38. by the ouershadowing of the same spirit which wrought b Et idem lib. 1. de peccatorum meritis remiss c. 29. Non concupiscentia carnis sed obedientia mentis virgo concepit c. faith and obedience in her heart whereby shee became indeede the mother of the Sonne of God At first shee doubted at the Angels message c Luk. 1. v. 34. Non dubitat esse faciendum quod quomodò fiat inquirit Ambros in Lucam l. 2. obstabant quidem adhùc multa quae carnis rationi dubium mouere poterant sed procul explosis illis omnibus diuinae voluntati sese committit et it à ex fide concipit sicut de Sarah in epistola ad Hebraeos scribitur Gualte◠hom 3. die conceptionis How shall this bee seing I know not a man But d Atque iam tune spititu donatam fuisse Mariam non est dubium Sed significatur singularis efficacissima Sp. S. operatio ut supra Samp. et prophet ib. vvhen the spirit of God came vpon her which might well be even whilest the Angell was speaking e Acts 10.44 As vvhilest Peter yet spake the Holy Ghost fell on all them vvhich heard the vvord then shee beleeued what was told her that the Sonne of God should become her child assuming flesh of her then shee said f Luk. 1.38 Contingat mihi secundum verbum tuum conceptus est voti Ambros l. 2. in Lucam Be it vnto me according to thy vvord She conceiued the Word first in her g Deum verum prius mente quà m ventre fuscepit virgo Rupertus l. 1. de operibus Sp. S. c. 9. Mente prius quam carne concepit Gersontin prooem centil Responde O virgo Verbum et suscipe Verbum profer tuum et suscipe diuinum Bern. hom 4. supermissus c. Responde Verbum et suscipe Filium
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
Deo per lignum accipiamus nostri debiti remissionem Irenaeuslib 3. cap. 17. For he hath redeemed vs from the curse of the law being made a curse for vs. For it is written Cursed is every one that hangeth on tree And wherefore was the death on the tree accursed aboue all kindes of death but as the serpent was accursed aboue all beastes of the field Both for the first transgression whereof the serpent was the instâ—â—â—â—t the tree the occasion The father of all mankind would needes eate the sinfull fruite of the forbidden tree and the sonne of man must needes tast the deadly fruite of the cursed tree to recover our saluation as it were back againe by the same way h 1. Cor. 15.22 Wherefore as in Adam all dyed so in Christ shall all be made aliue Who hauing on the tree satisfied the law k Colos 2.14.15 blotted out the had writing of ordinances that was against vs and tooke it out of the way nayling it vnto his crosse And hauing so spoyled principalities powers he made a shew of them openly triumphing over them in it For when the law was satisfied and cancelled Satans commission for l Quomodo mors à capite superata videtur quae tanta adhuc libertate saevit in membra victa planè mors opus diaboli peccati poena victum peccatum causa mortis victus malignus ipse peccati author mortis Nam peccatum licet simul cum Christo cruci ipsius non dubitetur affixum adhuc tamen interim non regnare quidem sed habitare etiam in ipso dum viveret Apostolo permittebatur Sic mors ipsa minimè quidem adhuc abesse cogitur sed cogitur non obesse Bernard serm in transit S. Malachiae death which he had by the law expired m 1. Cor. 15.55.56.57 O Death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the law But thankes bee to God which giueth vs victory through our Lord Iesus Christ Thus the grace of God The spirit of Grace that bringeth saluation hath appeared vnto vs in Christ Iesus by which n Eph. 2.8 grace wee are saued through faith and that not of our selues it is the gift of God who worketh all grace in vs by his spirit As by the word spirit of God every thing was made at first as God would haue it So now he calleth men a Deus quos dignatur vocat quem vult religiosum facit Ambros l. 6. in Lucam c. 46. whom he pleaseth out of the world that lyeth in wickednes they b Hic absque cmendicatisaliunde suffragijs quos coÌ„pungit inungit quos invitat consummat quod praecipit efficit Arnold Bonav lib. de operibus sex dierum cap. 2. moued enlightened by his spirit belieue come c Haec erit vis divinae gratiae potentier vtique natura habens in nobis subjacentem sibi liberam arbitrij potestatem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Tertul de an cap. 21. Without whose grace wee haue no present faculty or ability by nature to make meanes for grace or of our selues to vse the meanes being offered d Eph. 2.1 c 4.18.19 Being dead in sinnes and trespasses alienated from the life of God past feeling For although wee haue the same e Potentias habemus potestatem amisimus powers of nature as at the first yet haue we not the same natur all power to vse them being in our selues vtterly indisposed and disabled as paralytikes haue little or no vse of their limmes and sences And is it not often so with perfect men f Potentia prima secunda that they haue not the power as wee say to doe on a suddaine an ordinary thing at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost in â—ad Corinth hom 24. or to make vse of that which is their owne g Eccl 5.19 Every man to whom God hath giuen riches and vvealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God And if it bee so with vs in these naturall things and temporall how much more h Neque fideles fiunt nisi libero arbitrio tamen illius gratia fideles fiunt qui eorum a potestate tenebrarum liberavit arbitrium August ep 107. ad VitaleÌ„ mox ab initio in things spirituall and eternall i 1. Cor. 2.10.11 Againe what man knoweth the things of a man which is in him Even so the things of God knoweth no man but the spirit of God by whom they are revealed vnto vs. For k v. 9. they are such as eye hath not seene nor eare heard neither haue entred into the heart of man And naturally nothing enters into the heart but by some sense whereby wee haue all our intelligence Now l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec absque meliori afflatu acâ— diviniore virtute non posunt venire in contemplationem hominum Origen l 4. contr Celsum the things of God are not perceiued by sense nor comprehended by science but by manifestation of the trueth to every mans conscience in the sight of God through a priuate intelligence betwixt him vs by his spirit whereby he revealeth himselfe in the word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque enim ab vllis perspici aut intelligi possunt nisi quibus Deus Christus eius concesserit intelligentiam Iust Mattyr in Dialog cum Triphone Iudaeo to whom he pleaseth from vnder the letter as Christ did sometimes manifest himselfe to be the word the Sonne of God from vnder the flesh n Prou. 17.16 Wherefore is there a price in the hand of a foole to get wisdome seing he hath no heart to it o 1. Cor. 2.14 For the naturall man receiueth not nor indeede perceiveth the things of God both because all our p Iam. 3.15 naturall wisdome being carnall is earthly and sensuall if not deuillish and because the things of God are supernaturall But q 1. Cor. 2.14 they are spiritually discerned by the same spirit whereby they were revealed r Iob. 32. v. 8. Surely there is a spirit in man but the inspiration of the Almighty giueth them vnderstanding Every grace of God in vs Preventing Grace is the impresse of the like grace of God towards vs expressed in Christ Iesus s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocat Chrisost eiusque discipulus Isiodor Pelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impressed on our hearts by the Holy Ghost the almner dispenser of the manifold gifts and graces of God t 1. Cor. 12.11 dividing to every man sueuerally as hee will u Eph. 4 7. according to the measure of the gift of Christ * Iob. 1.16 Of whose fulnesse we all receiue euen grace
the other Evangelicall At first it was only a promise by word of mouth The Word f Gen. 3.15 The seed of the Woman shall breake the Serpents head Which GOD afterwards drew in forme of Covenant with Abraham saying g c. 12.3 In thy seed shall all the Nations of the earth be blessed h Rom. 4.11 And he receiued the signe of circumcision a seale of the righteousnesse of faith It pleased the Son of GOD in personall appearances to converse with men more familiarly to acquaint them with his Fathers will and purpose by liuely voyce whilest yet they walked with him in their vprightnes simplicity i Habet vocalis traditio nescio quid latentis onergiae Hier. Such kind of instruction by the Word himself in person did best befit the infancy of the Church that wee might betrayned vp by degrees to spell his grace when it should afterward be committed vnto vs in writing And it was needfull for the first beleeuers to haue a more immediate conference with God that they might beginne to vs in the faith with a full assurance Who also being long liued faithfull might more safely transfer the will of GOD committed to their trust by tradition to their posterity for many generations k Gen. 18.17.18 19. Shall I hide from Abraham sayth the Lord that thing which I will doe seeing that Abraham shall become a great mighty nation all the Nations of the earth shall be blessed in him For I know him that he will command his children and his houshold after him and they shall keepe the way of the Lord. But when once the Church was growne by the blessing of GOD The Scripture as he had promised into a nation then confirming the covenant with them which he had made with their Father Abraham GOD gaue them the copy of his Will in writing l Exod. 31.18 the ten commandements written with his owne finger the whole Lavv written by Moses with the history of the Creation of his prouidence from the beginning of the world And after Moses was gone m c. 33.11 vvith vvhom God spake face to face he continually stirred vp other Prophets whom he instructed n Numb 12.6 by dreams visions secret inspirations rising vp early sending them day by day vnto his people Israel whom they acquainted in the name of the Lord with his will frō time to time according to the Lavv the testimony Whose prophesies or sermons were recorded by themselues other o Quihaec scripserit valdè supervacue quaeritur Ipse haec scripsit qui haec scribenda dictavit Quid aliud agimus nisi legentes literas magni eujusdam viri de calamo perscrutamur Graeg praef in Iob. c. 1. Haec prius per prophetas deinde per seipsum posteà per Apostolos quantum satis esse judicavit locutus etiam scripturam condidit quae canonica nominatur eminentissimae authoritatis Cui fidem habemus de his rebus quae ignorare non expedit nec per nosmetipsos scire idonei sumus August de civ Dei lib. 11. cap. 3. publike notaries to the same spirit of truth were receiued by the people of God p Hos 8.12 to vvhō he had vvritten the great things of his lavv whereby they might try examine the same q Rom. 3.2 to vvhō his Oracles vvere committed in trust their chiefest prerogatiue advantage aboue all nations vntill himself came and confirmed all saying r Iohn 5.39 Search the Scriptures for they testifie of mee ſ 2 Tim. 3.16 All Scripture is giuen by inspiration of God the prophesie came not in old time by the vvill of man but the holy men of GOD spake as they vvere moued by the Holy Ghost t Heb. 1.2 But in these last dayes God hath spoken vnto vs by his Sonne in the flesh For u c. 2.3 the great saluation began to be spoken by the Lord himselfe as it is reported in * Act. 1.1 the Gospell a treatise of all that Iesus began both to doe and teach and x Heb. 2.3.4 it was confirmed to vs by those that heard him God also bearing them witnes both with signes wonders diuers miracles and gifts of the Holy Ghost according to his ovvn vvill y 2. Pet. 1.15 Apostolos idem Evangelium quod praeoncionaverant postea per Dei voluntatem in Scripturis no bis tradidisse fundamentum columnam fidei nostrae suturum dicit Irenaeus l. 3. c. 1. Who also provided that after their decease the Church might alwayes haue a memoriall of those things which they had preached And therefore after their acts it was not greiuous vnto them to write the same things which they had taught for vs it vvas a safe thing that by their severall epistles some of them to the Church in general which were accordingly dispersed in many places others to certaine particular Churches which they also z Coloss 4.16 were to communicate vnto others as it were so many copies in so many mens hands to be a Ipsi sanè pauci esse debuerunt ne multitudine vilesceret quod clarum religione esse oporteret nec tamen ita paucivt corum non sit micanda consensio Aug. de Civ D. produced all consenting in the same truth we might be asfured of God his will confirmed in the present truth And last of all S. Iohn who was as wee may say of Christ his bosome besides his Gospell and Epistles continued on by revelation vntill his comming againe foretelling all things cōcerning the Church of God in the mean time which experience makes good dayly in our eyes Now wee may bee sure that the Scripture is the Word of God That the Scripture is the Word of God Not only because it saith so but proues it by a threefold argument not to be eluded The intent of it The consent in it The event by it b Non ex sapiencia sapiena Deus sedex sapiente Deo sapientia procedit Orig. ad Rom. in calce Theologie is not the inventiö of humane study but as the name imports it is the Word of God which he spake and which speakes of him For God is both the author and the matter thereof all in Christ c Col. 2.3 in vvhom are hid all the treasures of vvisdome knovvledge Which mystery provided in the counsell of God from everlasting it was needfull for vs to know from the beginning that we might haue the benefit thereby and God the glory by vs. d Edocuit autem Dominus quoniam Deum scire neme possit nisi Deo docente hoe est sine Deo non cognosci Deum Irenaeus l 4 c. 14 And that could not be but by God his owne vvord who onely was priuie to his owne purpose Therefore the eternal vvord and vvisdome of the Father e Prov. 8 31. Who
Church is made knowne vnto principalities and powers in heavenly places euen the manifold wisdome of God according to the eternall purpose which hee purposed in Christ Iesus our Lord. The word in substance and the word in vtterance the two principall pillars of God his Church stand like the m 1. Kings 7.21 two pillars in Solomons porch Iachin and Boaz. The word giues testimony vnto Christ first foretelling and then reporting all thinges of him and Christ in whom is strength shall stablish his word performing all things accordingly The same reason evicts by processe from the word of God that Iesus is the Christ and by regresse from Christ that the Scripture is the word of God for if those thinges bee fulfilled in Iesus which were spoken of Christ and which none could foretell but God then is Iesus the Christ the Scripture the word of God n 2. Cor. t. 20. Now all the promises of God are yea and in him amen to the glory of God by vs. The Prophesies of the Messiah are precisely obserued throughout the Gospell to bee fulfilled in him with this note That it might bee fulfilled which vvas spoken by the Prophets The offices of Christ intimated in that title and shadowed in the Law are all accordingly discharged by our Lord Iesus as the Apostle demonstrates by a perpetuall paralel in his epistle to the Iewes who stood much therevpon Whatsoeuer is future is vntill then obsoure The old Legall Testament So was the covenant in the Old Testament and that so much the more because it was in a legall forme and went on in a legall tenor by command vvith promise as that of workes did o Exod. 34.28 Ps 78.5 Hee declared vnto them his covenant which hee commanded them to performe even ten commandements Nay not onely the morall duties but euen the graces which had beene promised were commanded in certaine types and figures to be obserued and their faith thereof to be professed by rites and ceremonies The Law was so giuen that it might be not onely an hand writing of ordinances against them but withall an hand leading of them vnto Christ the euer promised Messiah so shadowed vnto them p Quid est aliud hodièque gens ipsa Iudaeorum nisi quaedam scriniaria Christianorum balulanslegem Prophetas ad testimonium assertionis ecclesiae Aug contra Faustum Manichaeum l 12. c. 23. Et idem in Psal 56. In qua erergo opprobrio sunt Iudaei Codicem portat Iudaeus vndè credat Christianus Librarij nostri facti sunt quomodo solent serui post dominos codicesferre stisti portando deficiant illi legendo proficiant And it euer remaines vnto vs an hand-writing against them who haue not beleeued For it should haue beene their q Gal. 3.24 Schoolemaster vnto Christ r v. 19. For it vvas added because of transgressions to keepe them within the pale of the couenant which they were euer most ready to transgresse and to leade them to the fountaine of grace which else they would neuer haue sought whilest by the one law they knew how God would bee served and failing thereof they might perceiue by the other how yet notwithstanding they should bee saued A kinde of discipline fitted to the ſ Gal. 4.1 nonage of the Church and frowardnes of that people that by visible things they might be drawne on and be kept vnder by the Law as it were t Gal. 3.23 guarded and shut vp and paled in vnto the faith which should afterward bee reuealed The ceremoniall law given by Moses in certaine signes and figures proper to that time of infancy for the helpe of their faith is now ceased since the things themselmes came in sight u 1. Cor. 13.10 For when that which is perfect is come then that which is in part shall be done away as the lesser lights are swallowed vp in the glorious splendour of the Sun Wherefore to practise those ceremonies of figure which are abolished being accomplished were Iewishly to deny Christ and to bring in practise their ceremonies of order by any imposed or with any supposed necessity which was the vvall of partition is very repugnant to Christian liberty w Galo 5.1 we must therefore stand fast in the liberty wherewith Christ hath made vs free else Christ shall profit vs nothing The iudiciall law proper to that kingdome of the Iewes for their civill gouernment although it be not necessarily inioyned vs yet being God his owne commentary vpon the morall law and an absolute forme of government appointed by God himself for his owne people cannot be vnworthy our imitation in the equity thereof so farre as it may stand with these times and with the conditions of seuerall nations But the morall law of the necessary duties of loue abideth for euer x 1. Cor. 13.8 For loue neuer failes but is euer more and more perfected from a kinde of servile feare at the first entrance to a vvilling obedience and from the vvill here to a perfect deed hereafter y Iobn 1 17 The Law vvas given by Moses but grace and truth came by Iesus Christ They vnder the Old Testament lightly following the letter mistooke the meaning z 2 Cor 3 13. not looking to the end of that vvhich vvas to bee abolished vvherevnto Moses had an eye vnder the vaile For they perceiued not so well the grace intended by the legall Testament which the perfection of the morall law whereof they could not but faile should haue forced them to seeke and the imperfection of the typicall law a Heb 7 19 vvhich made nothing perfect should haue led them to finde But they generally rested in the * in opere operato vvorke done as was commanded by either law when as themselues were vnsufficient to doe the one and the other was in it selfe as vnsufficient to helpe them b Heb 10 1. For if the sacrifices vvhich they offered yeare by yeare continually having a shadow of good things to come and not the reall forme of them could make the commers therevnto perfect vvould they not haue ceased to bee offered c Heb. 7.11 And if perfection vvere by the first Testament vvhat farther neede vvas there that another Preist should arise a Preist of another order d v. 16. made after the power of an endlesse life e c. 9.15 For this cause therefore Christ is the Mediatour of the New Testament that by meanes of death for the redemption of transgressions that were vnder the first Testament they vvhich are called might receiue the promise of eternall inheritance The New Evangelicall Testament And now the Gospell preached vnto vs what is it but the performance of that f Rom. 1.1.2 vvhich vvas promised long before by the Prophets in the holy Scripture What is it but g 1. Pet. 1.12 the report of those things vvhich they did minister vnto vs What is it but the
revelation of that grace in Christ which was shadowed in the law What is it but the h Act. 13.32 glad tidings how that the promise vvhich vvas made vnto the Fathers God hath fulfilled the same vnto vs For i Heb. 4.2 the same Gospell vvas preached vnto them and vnto vs. k Iste intellectus Ecclesiae Catholicae conuenit quae veteris et novi Testamenti vnam asserit prouidentiam nec distinguit in tempore quos conditione consociauit Hieron l. 2. com in ep ad Gal. c. 4. The old couenant in the New Testament promised by the Old performed by the New l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Quaest Resp ad Orthod p. 354. Novum Testamentum in veteri est figuratum vetus in no vo est revelatum Aug. contr adu legis l. 1. c. 17. shadowed in the Old reuealed in the New reserued to one nation by the Old Testamen extended to all nations by the New The new couenant spoken of in the old Testament not a couenant vpon new conditions but a new condition of the old couenant No new couenant m 1. Ioh. 2.7 as Saint Iohn speakes of the commandement but the old covenant which was from the beginning And yet a new couenant God makes with vs vvhich thing is true in him and in vs In him because the couenant is renewed as hee promised in the seed of Abraham which is Christ with all nations of the earth n Gal. 3.8 For the scripture foreseing that God would instifie the heathen through faith preached before the Gospell vnto Abraham saying In thee shall all the nations of the earth be blessed It is true in vs because we are o Israel spiritualis à carnali non nobilitate patriae sed novitate gratiae nec gente sed mente distinguitur August doct Christ l. 3. c. 34. renewed thereby p. 2. Cor. 5.17 For if any man be in Christ Iesus hee is a new creature Old thinges are past away behold all things are become new The new Testament is ever new being once perfected never to bee antiquated q Heb. 7.18 But there is verily a disanulling of the commandement going afore for the weaknesse and vnprofitablenesse thereof The covenant of promise was rather a promise then a covenant and the typicall Testament was r Regem expressurus pictor cum suo equitatu hostibus victis in triumpho rudi adhuc operi line as tenues obscuras inducit quae autem totum complectuntur quod erat effigiandum quae tamen ita picta non discernuntur nisi à peritissimis sed posteaquam colores splendidos florentes obduxit tunc omnia siunt illustriora accedentibus facile cognita perspecta redduntur Serm. in dictum Pauli Nolo vos ignorare fratres Chrisost 1. Cor. 10. a draught of God his purposed will aforehand rather then the Testament it selfe and therefore vntill it was fully inacted it was rather called a testimony then the Testament s Ps 78.5 Hee established a testimony in Iacob and appointed a law in Israell which hee commanded our Fathers For it tended vnto this as a testimony of what was intended and should after bee performed Yet was that legall-testimony or typicall testament for the time a conspicuous monument of God his singular grace and trueth vnto his people according to the covenant with Abraham their father In which respect Moses exulteth in their behalfe saying t Deut. 4.7.8 What nation is there so great that hath God so nigh vnto them as the Lord our God is in all things that we call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this law which Iset before you this day But the will of God was not made compleat nor consummat vntill Christ u Heb. 9.16.17.18 For a Testament is not of force vntill the death of the testatour whereupon neither was the first testament dedicated without blood But at the last when all was performed indeede by the mediatour and testatour himselfe which was promised and prefigured then was his Testament consummat as his act and deede for ever And his will is his deede to them that proue it The event of Prophesies Nay the Word proues itselfe to be of God x Es 44.7 c. 42.9 For who as I saith the Lord shall call and shall declare it and set in order for me since I appointed the auncient people To instance in one or two prophesies most pertinent to our purpose proving at once that Iesus is the Christ and the Scripture the word of God That of Iacob at the beginning concerning the state of God his Church and kingdome that it should be amongst his Children the Israelites vntill Christ and that then it should be extended throughout the whole world and that of Haggay towards the end concerning the glory of the second temple a tipe also of the Church z Gen. 49.10 The scepter saith Iacob shall not depart from Iudah nor a law-giuer from betweene his feete vntill Shilo come and vnto him shall the gathering of the people bee Accordingly the state of the Iewes had its groth flourishing and decaying vntill Christ Iesus came When they made open profession saying a Ioh. 19.15 we haue no king but Caesar Vntill then the scepter was in Iudah or the lawgiuer some inferiour magistracy betwixt his feete the Iewes were a certaine nation yea the peculiar people of God b Psal 114.2 Iudah was his sanctuary and Israel his dominion But since Christ came the gathering of the people hath beene vnto him all nations of the earth haue sought vnto him for the blessing whole kingdome is ouer al the Church being now Catholike and Vniversall c Es 2.3.4 Out of Sion the law is gone forth and the word of the Lord the scepter of his kingdome frō Ierusalē all natiōs flow vnto it he iudgeth amonge the people For the other prophesie d Hag. 2.9 that the glory of the second temple should be greater then was of the former it was fulfilled when the sonne of God the Lord of his house was presented in this second temple e 1. Pet. 2.4.5 vpon whom a liuing stone disalowed indeed of men but chosen of God and pretious wee also as liuely stones are built vp a spirituall house f Eph. 2.21 And being fitly framed together in him grow into an holy temple in the Lord. This was the glory of the second temple when g Hag. 2.7 the desire of all nations came and filled this house with glory greater glory then was of the former as much as the h Heb. 3. Lord of the house excelleth the house i Iohn 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et I esus aderat Deus templum Deus inquam tempore omniantiquior templum novum vno eodemque die dissolutum ac tertio post
vita lib. 4. cap. 24. magistrate can not giue what himselfe hath not the power of orders to administer the Word and Sacraments But where it pleaseth n Isai 49.28 God to raise vp Kings and Queenes to be nursing Fathers and nursing mothers to his Church they may and will giue leaue to such as are ordained to exercise their ministry in their dominions assisting them and providing for their maintenance o 1 Cor. 9.14 worthy the Gospell of Christ Iesus And they can p Quandò Imperatores veritatem tenent pro ipsa veritate contra errorem jubent qued quisque contempserit ipse sibi judicium acquirit August ep 166 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist pol. l. 3. c. 11. command their people to heare them to q 2 Chron. 34.32 enter covenant with God by their ministery and to keepe the same at least in the outvvard act and they will not be negligent by all meanes to prouide for the peace of the Church r Rex nolentibus praeest episcopus volentibus ille terrore subijcit hic servituti donatur ille corpora custodit ad morrem hic animas servat ad vitam Hieron ad Heliodor in Epitaph Nepotian The Ministers of the Law haue power ouer mens goods the Ministers of the Gospell haue power to dispense the good things of God They can banish cast out of their coūtryes dominions These can excōmunicate out of the Church of Christ Iesus ſ Mat. 10.28 Iohn 19.10.11 They can kill the body hauing povver giuen them from aboue t 1 Cor. 5.5 These can deliuer ouer vnto Satan the lewde and vngodly such as loue not the Lord Iesus Yet both Civill and Ecclefiasticall Ministers and ouerseers are to doe Scripture the absolute canon of Faith and Life u In his quae apertè in Scriptura posita sunt inveninntur illa omnia quae continent fidem moresque vivendi August de doct Christ lib. 2. cap. 9. Adoro Scripturae plenitudinem Tertul. adversus Hermogen all according to the expresse will of GOD concerning vs in Christ Iesus Whose word in Scripture is the absolute x Sacra Scriptura regula credendi certissima tutissima Bellarm. lib. 1. de verbo Dei cap. 2 § 13. rule and cannon both of faith and life * 2 Tim. 3.16 17. The Apostle saith that all Scripture which then was only the olde Testament being giuen by inspiration of God was x Divinus sermo habet in publico vndè parvulos nutriat servat in secreto vndè mentes sublimium in admiratione suspendat Quasi quidam quippe fluvius planus altus in quo agnus ambulet elephas natet Greg. in praefat in lib. Moral ad Leand c. 4. profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God might be perfect throughly furnished to all good workes By it y Iohn 5.39 Christ himselfe was content to bee tryed and the z Act. 17.11 1 Cor. 15.3.4 1 Tim. 6.3 Apostles by the same and by the Gospell of Christ which they preached Nay the Law it selfe before they had the Prophets was the perfect will of God in respect of parts a Ps 19.7.8 The Law of the Lord saith the holy King is perfect converting the soule the testimony of the Lord is sure making wise the simple And therefore the Prophets themselues were to be tryed thereby b Is 8.20 To the Law and to the testimony if they speake not according to this truth it is because there is no light in them Insomuch that if their doctrine were not agreeable therevnto c Deut. 13.1.2.3 though they confirmed it with a signe and with a miracle that came to passe yet the people had warning not to harken to such for it was but to trye them and to proue them whether they loued the Lord their GOD with all their heart and with all their soule And since it pleased GOD once to expresse his Will by writing d Spiritus Sanctus ita Scripturas sacras modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret Nihil enim feré de illis obscuritatibus eruitur quod non asibi planissimè dictum reperiatur Aug. l. 2. de Chr. doct c. 6. the Holy Ghost hath so ordered the matter that almost euery seuerall booke in Scripture is a perfect modell of GOD his Will in respect of parts howsoeuer it pleased God by degrees to reveale his grace euer more and more vntill all was consummate in Christ Iesus as now wee haue it in the New Testament e Gal. 3.15 If it bee but a mans Testament yet if it bee confirmed no man disanulleth it nor addeth thereunto And shall any now f Rom. 12.3 thinking of himselfe more highly then hee ought or g Aeternam igitur legem mundis animis fas est cognoscere judicare non fas est Aug. de vera religione c. 31. presuming to know more then is meete dare to vsurpe authority aboue the Testament of Christ in the Scripture to prescribe against it or to dictate any thing h Lacte gypsum malè miscetur Irenaeus l. 3. adversus haeres c. 19. Quod de Scripturis authoritatem non habet eâdem facilitate contemnitur quâ probatur Hieron in Mat. 23. besides it as the absolute will of GOD to binde the conscience with necessity to i 1 Pet. 5.3 domineere ouer GODS heritage to smite his fellow-seruants and to vsurpe dominion ouer the faith k Deut. 17.18.19.20 The King sitting vpon his throne was bound to haue a copy of the Law of GOD with him and to reade therein all the dayes of his life that hee might learne to feare the Lord his God to keepe all the words of his Law and his Statutes to doe them that his heart might not bee lifted vp aboue his brethren and that hee might not turne aside from the commandement to the right hand or to the left And for the Ministers of the Gospell l 1 Tim. 6.3.4.5 if any man teach otherwise and consent not to wholesome words euen the wordes of our Lord IESVS CHRIST and the doctrine which is according to godlinesse he is proud knowing nothing and is destitute of the trueth supposing that gaine is godlinesse from such vvithdravv thy selfe m Gal. 1.8.9 Nay if any preach any other Gospell though an Angell from Heauen let him bee accursed n Revel 22.18.19 I testifie to euery man saith S. Iohn for conclusion of all his testimony is true that if any man shall adde vnto these things God shall adde vnto him the plagues that are vvritten in this booke Canon amussis neque additionem patitur neque ablationem Theophilact in 3. c. ad Philipp and if any man shall take avvay from the vvords of the booke of this Prophesie God shall take avvay his part out of the Booke
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
is b Heb. 11.1 v. 27. the evidence of things not seene we may discerne being now otherwise vnto vs invisible And wheresoever we are if we beleeue in Christ we shall neuer bee far to seeke where and how to worship God c Ioh. 4.21.23 The houre is now come when as our Saviour told the superstitious woman neither on that mount nor at Ierusalem but the true worshippers shall worship the Father in spirit and in truth d 1 Ioh. 5.20.21 In hoc quod fecit hunc munduÌ„ coelo terraque conspicuum antequam imbuereatur in side Christi not us omnibus gentibus Deus In hoc autem quod non est iniuriis suis cum dtis falsis colendus not us in Iudaea Deus In hoc verò quod pater est huius Christi per quem tollit peccatum mundi hoc nomen cius prius eccultum omnibus aunc manifestavit iis quos dedâ— ei pater ipse de mundo Aug. tract 105. super Iohan. The Father in the sonne who is the truth by the holy Ghost For we know that the sonne of God is come and hath giuen vs an vnderstanding that we may knowe him that is true and wee are in him that is true even in his sonne Christ Iesus This is the true God and eternall life Babes keepe your selues from Idols e Phil. 2.10 11 At the name of Iesus every knee shall bow and every tongue confesse that Iesus Christ is the Lord to the glory of God the Father At his name not at his picture in his name not by his image all prayers and praises offered vp to God the Father are accepted with him f 1. Tim. 2.8 And now we pray every where lifting vp holy hands g Mal. 1.11 and from the rising of the sun vnto the going downe of the same the name of the Lord is great among the Gentiles And in every place incense is offered and a pure offering euen h Rev. 8.4 the prayers of the Saints by the hand of the Angell of the couenant Christ Iesus at the altar of God his presence For the i Ps 141.2 powring out of our prayers is as the incense and the lifting vp of our hands as the evening sacrifice But k Lev. 10.3 God will be sanctified of all that come nigh vnto him Prophanesse Hypocrisie Blasphemy l 2. Tim. 2.19 Let everyone therefore that nameth the name of Christ depart from iniquitie m Heb. 12.29 For our God is a consuming fire and will consume those with fire of his indignation n Le. 10.1 that offer strange fire vpon his altar He is a iealous God and will not hold him guiltlesse that taketh his name in vaine Which we doe if either we take notice of his word and works without due affection whereby he makes his name knowne or if we vse any notification of him but in his worship or to his honour with true religion and devotion The Philosophers o Rom. 1.21.22 who professed themselues wise became fooles Because when they knewe God by his workes of creation they glorified him not as God neither were thankfull But the due notice of God his workes by his word thorough the working of his spirit begets faith in vs and that faith restraines from all evill by feare and prouokes by loue to p Igitur qui innotentiam colit domino supplicat qui iustitiam deo libat qui frandibus abstinet oropitiat deum quihomineÌ„ pericuto surripit opimam victiimam caedit Min. Fael oct good workes that we may q 2. Cor. 6.1 not receiue the grace of God in vaine nor take his name in vaine cause it to be euilspoken of r Is 29.14 Mat. 25 8. Hypocrites draw neare God with their mouthes and honour him with their lips but their hearts are farr off Å¿ Ezek. 33.31 running after couetousnesse t Ps 66.18 But if I regard iniquity the lord will not heare me u Ps 50.16.17 To the wicked God saith what hast thou to declare my statutes or to take my couenant in thy mouth seeing thou hatest to bee reformed * Prov. 28.9 The very prayer of the wicked is abominable euen a mocking of God to his face as the x Mat. 27.29.30 souldiers bowing the knee mocked Christ saying haile king of the Iewes and smote him with their hands Wherefore Solomons counsell is god y Eccl. 5.1 v. 2. keepe thy foot when thougoest into the house of God and bee more ready to heare then to offer the sacrifice of fooles for they consider not that they doe euill And that our mouthes be not rash nor our hearts hasty to vtter any thing before God Dauid his resolution is good in our greatest passions and perturbations z psal 39.1 I said I will take heed to my waies that I offend not with my tongue Least by cursing swearing forswaring wee pull downe the curse of God vpon vs and cause a Zach. 5.2.3.4 the flying roule to come forth to enter into our houses to consume theÌ„ with the timber therof the stones thereof to cut vs off on this side on that side according to it Yet are there greater prophanations then these whereby the name of God is blasphemed b Iob. 34.18.19 Is it fit to say to a king thou art wicked and to princes yee are vngodly How much lesse to him that accepteth not the persons of princes Yet desperat forelorne malecontents c Es 8.21 will curse their God and their king and looke vpwards when they are hardly bestead And there are worse blasphemers then these the bloody persecutors of God his seruants sticke d Iames 2.7 not to blaspheme that worthy name of Christ whereby wee are called e 1 Cor. 12.3 But no man speaking by the spirit of God calleth Iesus accursed And yet there are worse blaspheamers then they f Heb. 6.4 who hauing beene made partakers of the holy ghost fall away desperately malitiously to blaspheme g Manifestê° est a side lapsus crimen maximae superbiae vel a scripto recedere vel non scriptum admittere Basil sermo de fide the known truth the spirit of truth being possessed with a spirit of contradictions for whoÌ„ there is no mercy h Heb. 6.6 no place for repeÌ„tance The prophane vnbeleeuer i Acts. 7.51 resisteth the spirit of God the formall professor k Eph. 4 30. greiues the spirit of god the lewde liuer l 1 Thes 5.19 quencheth the spirit of God but the blasphemous apostata m Heb. 10.29 doth despite vnto the spirit of grace But if we beleeue indeed as wee were baptised haue professed in the name of the Father Sonne and Holy ghost our hearts and tongues and deeds will all ioyne together with the blessed Angels and all the powers of heauen crying holy holy holy lord God of saboth
to worship before him And this we pray that his kingdome may come yet more and more euen the power of his grace that the holy catholicke church may become euery day more and more sanctified and enlarged vntill wee all come to be glorified with him in that eternall rest whereinto hee is entered for vs. ſ Psal 84.1 How amiable are thy tabernacles O Lord of hostes My soule longeth yea euē fainteth for the courts of the Lord. A day in thy courts is better then a thousand elswhere t Heb. 10.19 c Hauing therefore boldnesse to enter into the holiest by the blood of Iesus by a new and liuing way which hee hath consecrated for vs thorough the vaile that is to say his flesh let vs draw neere with a true heart in full assurance of faith not forsaking the assembling of our selues together u Quum deus noster singulari sua erga nos charitate è septem diebus vnum duntaxat instaurandae fidei nostrae atque adeo vitae aeternae sanctificauit eique diei vt sacrae in eo administratae rèligiones ad permouendam salutem nostram essent efficaces bene dixit deploratum sane is se contemptorem demonstrat sicut salutis propriae ita tam admiraudae dei no stri in nos benificentiae eoque omnino indignum qui in populo dei viuat quicunque non studiat eum ipsum diem domino deo suo glorificando procurandaesaluti propriae sanctificare c Bucer lib. 1. de regno Christi cap. 11. lege totum cap. as the manner of some is but exhorting one an other that so much the more as wee see the day approching Let thy kingdome come O Lord * Psal 110.3 that thy people may be willing now in the day of thy power in the beauties of holinesse from the wombe of the morning x Ps 65.1 Then shall praise waite for thee O God in Sion and vnto thee shall the vow be performed in Ierusalem Thus the duties of Loue to God are all directed vnto him The perfect will of God to be done on earth and exercised by faith in Christ with true godlinesse and this faith againe is approued to God by the workes of loue in all goodnesse towards men for his sake whereunto all the dueties of the second table are reduced y 1 Ioh 3.23 For this is the commaundement of God that wee should beleeue on the name of his sonne Iesus Christ and loue one another as hee gaue vs commaundement All the duties of loue prescribed by the law are by faith improued to an higher degree of perfection then the letter imports hee being the a Mat. 5. interpreter who was the lawginer and shall bee our iudge For now wee see that not only the acts but thoughts and occasions of euill are vnlawfull and wee finde our selues bound in conscience to performe our duties to men b Colos 3.22 23. not with eye seruice as men pleasers but with singlenesse of heart fearing God And whatsoeuer wee doe to doe it heartily as to the Lord and not vnto men The first and last commandemets which are the two great commandements including all the rest expressely require the heart Thou shalt haue no other gods Nor couet an others goods c Mat. 15.9 Out of the heart proceede euill thoughts murders adulteries thefts false witnesse c. which are transgressions of the seuerall commandements and by them forbidden as they are any way followed or embraced by vs. But by the last commandement the first motion of euill arising in our corrupt hearts is condemned and wee are thereby made guilty of the sinne that is in vs by naturall corruption d Rom. 7.7 I had not knowne lust except the law had said Thou shalt not lust Howsoeuer the law be giuen for the most part in negatiue termes to restraine first of all frō grosse iniuries and exorbitances and from all the occasions and appendants of sinne which are not allowable at any time yet doth the affirmatiue of the law not only where it is expressed but as it implyed in the prohibitions binde vs at all times though not to all times to doe good vnto all as we haue opportunity So far must wee bee from doing any euill vnto others as rather willingly to suffer euill of others for well doing if it may not be otherwise And the workes of perfection as some call them supposing that they are only e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato As wher Christ saith I counsell thee to buy of mee c. Rev. 3.18 Consitium includit proeceptum Bellarm. Est instrumentum praecepti Thom. Praeceptum ex hypothesi counselled in the Gospell and therefore arbitrary are indeed cōmanded by the law f Ps 19.7 for the law is perfect and are duties necessary for euery man to doe if there bee * As in time of persecution or first plantation of the Gospell So did the first conuerts vid. Act. 2.44.45 cap. 4.32.34 Cause and the case require And otherwise who hath required these things at your hands When the young man whom Christ bad sell all that he had and giue to the poore that hee might follow him g Math. 19.21 if hee would be perfect went away sorrowfull because hee had great possessions then said Iesus vnto his disciples verily I say vnto you h v. 23. That a rich man shall hardly enter into the kingdome of heauen i Christiani vnuiscuiusque officium est vt animo propter Christum relinquat omnia par atus etiam ex facto relinquere vbires desiderauerit Iun. in Bell. contra 5. lib. 2. c. 8. S. parag 42. Now that is necessary without which we cannot enter into heauen And what did Christ inioine him more then is intended by the precepts of the law as hee hath interpreted the same * Mat. 5.38 c. Ye haue heard it hath beene said an eye for an eye and a tooth for a tooth but I say vnto you that yee resist not euill but whosoeuer shall smite thee on thy righ cheeke turne to him the other also if any man sue thee at the law and take away thy coat let him haue thy cloake also Is it a greater matter to sell that wee haue and giue freely to the poore then to giue to an aduersary that hath already by force or fraud gone beyond vs We are not forbidden k Vid Augustin epistlo quint. ad Marcellin all plea of right nor required causelesly to depart with our own For this were to abet and animate malefactors vnreasonable men to frustrat God his ordinance l Rom. 13.4 whose minister the magistrate is for thy good No more are wee counselled to cast away our goods which are the blessings of God m Act. 17.26 who hath appointed vs the bounds of our habitation nor needlesly to liue vpon the almes of others n Act. 20.35
remembring the words of the Lord Iesus how he said it is more blessed to giue then to receaue But wee are taught to possesse our soules in patience vnder the pressures of the world o Rom. 12.21 not to be overcome of evill but to ouercome evil with good p Praeparatione animi Aug. passim vid. Sixt. Senens Bibliot Sanct li. 6. Annotat 156. And to be willing to part with the lesser good for the greater where we may not enioy both Again q Mat. 5.21 yee haue heard it hath beene said by them of old time Thou shalt not kill but Isay vnto you that whosoeuer is angry with his brother without cause shall be in danger of iudgement and whosoeuer shall say thou foole shall be in danger of hell fire Now tell me whether is it easier to containe the tongue or to extend the hand Saint Iames saith r Iamer 3.2 if any man offend not in word the same is a perfect man ſ Mat. 5.27 Farther yee haue heard it was said by them of old Thou shalt not commit adultery but I say whosoeuer looketh on a woman to lust after her hath committed adultery already with her in heart And therefore if thy right eye offend thee plucke it out and cast it from thee for it is profitable for thee that one of thy members perish and not that thy whole body should be cast into hell Now whether doe they more t Mat. 19.12 that make themselues Eunuches for the kingdome of heauē Neither the one sort nor the other are commanded or counselled to vse violence on their owne bodies either to castrate or exoculate themselues u Eph. 5.29 For no man hateth his owne flesh but nourisheth it and cherisheth it euen as the Lord the Church Yet must all occasions of sinne be avoided vpon necessity and the * 1. Cor. 9.27 body be kept vnder x Gal. 5.24 the flesh crucified y Col. 3.5 the members mortified that they may be z Rom. 6.13 instruments of righteousnesse vnto God and not the weapons of vnrighteousnesse vnto sin a 1. Cor. 9.27 least we proue reprobates Generally these and the like heroicke works of grace and perfection are directly commanded where God giues ability that 's his gift and layes a necessity that 's his call b Mat. 19.12 and hee that can let him doe them c Extrà necessicatis discrimea non sunt operis praecepta sed affectus in praeparatione animi seruanda vt scilicet semper parati simus Aug. de his Christi mandatis vid. Sixt Senens Biblioth sanct l. 6. Annot. 156. But although it bee a dutie pleasing God to depart with all one hath when the Lord himselfe either by expresse commandement Mat. 19.21 or by his calling providence offering a iust occasion Heb. 10.34 enioyneth vs to doe it yet the presumptuous doing hereof without any such calling is vnlawfull B. White Orthod pag. 66. Sciendum est ergò Christum non impossibilia praecipere sed perfecta Hieron in 5. Math. otherwise they are not so much as counselled for the counsells of God are for our * 1. Cor. 7.35 profit not to lay a snare vpon any d Mich. 6. v. 8. He hath shewed thee ô man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God We see by faith The heavenly conversation what perfection the law requires as Christ hath interpreted the same which euery faithfull soule aimes at desires to attaine Wherefore beleeuing e Quoniam vitam humanam post resurrectionem similem dicit esse venturā vitae angelicae consequens est vitam muadanam ad vitam quae postmodum speratur disponi vt in carne viventes carnaliter non viuamus Greg. Nisen the cōmunion of Saints Angels we pray as he hath taught vs that the will of God may bee done by vs on earth as it is done by them in heauen that is perfectly For although the wil of God be not prescribed them by this very law nor in the selfe same things as to vs in regard of their excellent condition f Ps 103.20 yet doe they his commandements hearkning to the voice of his word they obserue as it were the same things which are inioyned vs in a perfect and more eminent manner as will appeare in the particulars for our imitation * 5. Commandement How glorious is the heauenly g Es 6.2.6 Colos 1.16 1. Thes 4.16 c. hierarchy keeping their stations Angels Archangels Dominions principalities powers thrones Cherubins Seraphins h Iudg. 5.20 The starres also in the firmament march in their order i 1. Cor. 15.41 And one starre differeth from another starre in glory It was pride and presumption that cast downe the divell and his Angels from heaven like lightning k Iud. v. 6. who kept not their first station but as the l Isai 14.13 Prophet alludes by the morning starre applying it to the proud king of Babel he said I will exalt my throne aboue the starres of God I will sit vpon the mount of the congregation in the sides of the north I will ascend aboue the heigth of the clouds I will bee like the most high m v. 12. How art thou fallen O Lucifer sonne of the morning * 6. Commandement As for murtherers n Ioh. 8.44 they are of their father the Divell who was a murtherer from the beginning o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh 3.12 Cain was of that wicked one the Divell and slew his brother But the blessed Angels of heaven p Ps 91.12 beare vs vp in their armes q Ps 34.7 and pitch their tents about vs for our safegard * 7. Commandement r Mat. 22.30 They marry not nor giue in marriage God hauing made them all at once pure spirits but they honour our mariages And are the glad messengers of God his blessing vpon the mariage bed as ſ Gen. 18. vnto Abraham and vnto t Iudg. 12. Manoah and his wife u Malac. 2.15 Did not he make one yet had he the residue of the spirit and might haue made all men at once as he did the Angels And wherefore one That he might seeke a godly seed Therefore take heed to your spirit that the seed of God be no way adulterated imbased The divell that foule seducing spirit hath devised another doctrine to disgrace God his holy ordinance of mariage and is become a lying spirit in the mouths of his * Nuptiarum aditus intercludunt promiscuè convenire hortantur Aug. de Manichaeis quaest 72. in Nov. Testam false Prophets forbidding to marry x 1. Tim. 4.1.3 A principall point of the doctrine of Diuells prouoking to all vncleanesse and opening a gap to all confusion y Act. 10.15 But what God
nemine quam diu â—utem augeriopotest profecto illud quod minus est quam debet ex vitio est ex quo vitio non est qui faciat bonum non peccat Aug. ep 29. ad Hier. loue vaunteth not it selfe is not puffed vp seeketh not her owne but generally their works who most stand vpon them are done either in vaine glory or with carnall confidence or in a superstitious opinion of meriting thereby vnto them selues and as seeking their owne good more then the glory of God Wherefore although wee build vpon the c 1 Cor. 3.11.12.13.15 foundation Christ Iesus yet because there is a mixture of trash wood hay stubble with our purest gold siluer pretious stones wee shall suffer losse in our workes and our selues be saued euen so as by fire Againe what congruity is there of d Gratianon est vllo modo si non sit gratuita omnimodo August ep 106 ad Bon. grace e Meritum meum miseratio domini Bernard bomil 61. in canticum cant merit Grace and merit incompetible that workes should merit thorough grace f Rom. 11.6 For if by grace then it is no more of workes otherwise grace is no more grace but if it bee of workes then it is no more grace otherwise worke is no more worke Moreouer good workes are properly such as doe good as almes deedes and the like g Psal 16.2 Now our goodnes extendeth not to God but descendeth from him h Iam. 1.17 from whom cometh downe euery good and perfect gift It is of God his grace if we doe any good for what hast thou which thou hast not receaued All therefore that wee can possibly doe is no more nor so much as wee owe and that by a double bond first of nature now of grace therefore k Luk. 17.10 when all is done we are but vnprofitable seruants and can challenge nothing vpon desert as due debt at the hands of God Lastly if the workes done in grace be good and perfect and may be thought to merit vpon compact with God yet what l Non dignus suisti quem iustificatum glorificaret Aug. de verb. Apost serm 2. Si quis omnem obedientiam impleret tamen omma mala paenas perferret quae cadere possunt in naturam humanam vt Iob non tamen haec condigna erunt gloriae suturae Orig. in Rom. 8. condignity is there in the best of them equivalent in iust price and value to the glory that is prepared for vs The effect cannot exceed the cause But our iustification excells all workes before grace and our finall saluation all workes done in grace m Quod est meritum hominis ante gratiam cum omne meritum noshuÌ„ non faciatin nobis nisi gratia cumdeus coronat merita nostra nihil aliud coronat quam dona sua Sicut enim ab initio fidei misericordiam consecuti sumus non quia sideles cramus sed vt essemus sic in sine quod erit in vita aeterna coronabit nos ficut scriptum est In miserscordia miseratiouibus August ep 105. ad Sixtum praesbyterum as much as grace excells corruption and as the state of glory shall excell this of grace Martyrdome suffering ill with patience for doing well the worst that men can inflict for Christ cause the best that a man can vndertake is not equall in worth to eternall life n Rom. 8.82 I reckon saith Saint Paul as hauing made a iust and exact computation that the sufferings of this present time are not worthy to be compared to the glory that shall be reuealed in vs. o Cor. 4.17 For the affliction is but light and for a moment which worketh for vs a farre more exceeding and eternall weight of glory It worketh for vs and wee worke by it for p 2 Tim. 2.12 if wee suffer with Christ we shall also raigne with him And wee by q Rom. 2.7 patience in well doing r Phil. 2.12 worke out our saluatioÌ„ as by a means seruing thereunto yet is it not a meritorious cause deseruing the same Which blessed estate because it is proposed afore hand for our encouragement and performed in the end with approbation of our weake indeauours and doth abundantly Å¿ Si accepturus es vitam aeternam iustitiae quidem stipendium est sed tibi gratia est cui gratia est ipipsa iustitia c. August ep 105. ad Sixtum presbit crum recompence whatsoeuer in the meane time wee doe or suffer for his sake that bestowes it therefore it is t Heb. 11.26 called the recompence of reward And yet when all is done it is the free gift of God u Iohn 1.16 who giueth grace for grace * Mat. 13.12 accumulating more grace vpon him that hath more x Ps 84.11 Hee will giue both grace and glory if wee haue the grace to giue him the glory Our greatest perfection is in aiming at it The Christian hope a Per hoc quantum mihi videtur in ea quae perficienda est iustitia multum in hac vita ille profecit qui quam longe sita perfectione iustitiae prosiciendâ— cognouâ—â— August de sp lit c. 36. Haec est hominis â—â—ra sapientia imperfectum se nosse atque vt ita loquar cunctorum incarne iustorum imperfecta perfectio est Hieron lib. 〈◊〉 dial adversus Pel. cv 15. acknowledging our own imperfectioÌ„ to looke for it in hope to longe for it in the mirrour of all pefectioÌ„ Christ Iesus b Phil. 3.12.13 St Paul suffered the losse of all things making no reckoning of them that he might winne Christ yet did not he account himselfe to haue attained or to be already perfect but forgetting the things behinde hee reaching forth pressed toward the marke for the price of the high calling of God in Christ Iesus c v. 14. Let vs therefore as many as bee perfect be thus minded d Heb. 11. All the holy men in the cloud of witnesses liued by faith euery one of theÌ„ did by faith some good remarkeable worke but they dyed also in the faith not hauing receiued the promises but expecting them by faith hope in the grace mercy of God e Act. 15.11 we beleiue that thorough the grace of our lord Iesus Christ we shall bee saued euen as they f Tit. 3.7 Who being iustified by his grace are made heires according to the hope of eternall life g Propter incertitudineÌ„ propriae iustitiae periculum inanis gloriae turissimum est fiduciam totam in sola Dei misericordia benignitate reponere Beliarm de iustificat lib. 5. cap. 7. Quis feratorantem non hominibus sed ipsi domino mentientem qui labijs fibi dicit dimitti velle corde dicit que sibi dimittantur peccata non babere Concil Melcuitan Can 8. And
they who most presume of their workes whilest they liue are glad if they haue the grace to dye in the faith renouncing all merit of workes to fly vnto the throne of grace for mercy h Iud. 20. v. 21. And yee beloned saith Saint Iude building vp your selues on your most holy faith praying in the holy Ghost keepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Yet is not our saluation the lesse certaine because the finall accomplishment thereof is expected by hope and is not presently put into our owne hands For as our faith is so is our hope i Heb. 11.1 faith being the ground of things hoped for and the reason of the hope that is in vs both of them therefore are firme and sure because built vpon the rocke Christ Iesus k Mat. 16.18 Vpon this rocke as Saint Peter beleeued and confessed Thou l v. 16. art Christ the sonne of the liuing God the holy catholicke Church is built m v. 18. against which the gates of hell shall not preuaile but that euery true member thereof liuing and dying in the communion of saints shall notwithstanding sin death attaine by forgiuenesse of sinnes and the resurrection of the body eternall life And therefore n Rom. 5.2 wee reioice in hope of the glory of God as if wee had already attained To beleeue and hope as a Christian is not as the termes are vulgarly vsed and may perhaps sound in prophane eares to haue an vncertaine opinion and doubtfull expectation which indeed can bee no better in the things of men subiect to falshood and vanity But it is to be certainely assured fully perswaded and firmely resolued o 2 Tim. 1.12 knowing whom wee haue trusted that he is able to keepe that which wee haue committed to him against that day No weake nor vncertaine hold but p Heb. 6.19 an anchor of the soule both sure and stedfast entring into that which is within the vaile whither the fore runner euen Iesus is entred for vs. Faithfull hope is such an assurance q Rom. 8. as Saint Paul professeth by the helpe of Gods spirit knit together and firmely bound vp with that r 28.29.30 golden chaine of the certanity of saluation in Christ Iesus Wherevpon with a bold confidence he bids defiance to all the enimies of grace ſ v. 33. Who shall lay any thing to the charge of Gods elect c. I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preset nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. As our faith and affiance is more and more fixed in God thorough Iesus Christ by his spirit and approued vnto him by loue in well doing so is t Si quis credit etdiligit bene agendo prae ceptis obtemperando efficit vt etiam speret se ad id quod credit esse ventutum August de doctor Christ l. 1. cap. 37. the assurance of our saluation more and more confirmed in vs. For true u 1. Tim. 4.8 godlinesse hath the promises both of this life and of that which is to come Of this life * Mat. 6.33 Seeke ye first the kingdome of God and the righteousnesse thereof and all these things shill be administred vnto you And for the life to come x Pl. 50.23 To him that ordereth his conuersation aright will I shew the saluation of God Therefore as wee beleeue so wee pray in hope which is our last refuge that our heauenly Father who knoweth whereof we stand in need will in his ordinary prouidence giue vs things needfull for this life to whom hee hath giuen grace first to seeke his kingdome and the righteousnesse thereof y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Est autem duplici honoris muneris genere homo affectus quod ipsesolus poenitentiâ veniam peccatorum impetrat et eius vnius corpus quamvis mortale caducum aeternll immortale redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quorum alterum quod ad corpus pertinet propter animum alterum quod ad animum propter corpus consecutus est Nemesius lib. de natura hominis c. 1. And that he will freely and fully forgine vs our daily sinnes and trespasses of his meere grace in Christ Iesus remembring whereof wee are made to whom he giues this grace for his sake to forgiue one another Farther wee beleeue and pray in hope that he will guid and keepe vs ever hereafter by his spirit in the way everlasting though it please him to lead vs thorough manifold temptations and that he will deliuer vs in the end from all evill even from death it selfe and from him that hath the power thereof that is the Divell by the resurrection of our bodies to the eternall praise of his kingdome power and glory in the life to come z The Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever Forsake not the workes of thine owne hands Bread the a Lev. 26.26 staffe of life Our daily bread being the most necessary of all temporall things implies the rest It was God his decree that in b Gen. 3.19 the sweat of our browes wee should eat our bread and it is the Apostles iniunction in the name of the Lord Iesus c 2. Thes 3.10 that if any man will not work he shall not eat wherevpon hee exhorteth every one d V. 12. with quietnesse to worke and to eat his owne bread Although it bee our bread our owne bread yet it is Gods gift without whose blessing e Ps 127.2 it is in vaine to rise vp early and so late to take rest to eat the bread of carefulnesse f Iam. 4.2 Yee lust and haue not yee kill desire to haue and cannot obtaine yee fight and warre and yet yee haue not because yee aske not yee aske and receaue not because yee aske amisse that you may consume it on your lusts which should bee for our dayly and necessary vse Some haue not of their own to eat g Ps 128.2 But thou shalt eat the labour of thine hands O well is thee and happy shalt thou be others haue not the h Eccles 4.8 power to eat of their own either not the health or not the heart i 5.19 this is also the gift of God And he giues it power to k Ps 104.15 strengthen mans heart and to sustaine our life from day to day Therefore it is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 daily bread adsubstantiall or supersubstantiall bread because being digested into our bodies it adds daily beyond its owne nature and substance thorough the blessing of God to our substance what the labour of life daily consumes What is there in
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