Hallowed be thy thrice glorious name O thou holy one as thou hast commanded That the name of God may bee knowne The Christian sabbath of the holy Catholike Church and worshipped as by euery man in priuate so by all of vs in publike God hath appointed the sabbath for the holy assemblyes representing the holy catholike Church in acknowledgement of his kingdome attending his grace in holy exercises and Christian duties and expecting his glory Which day may not be otherwise imployed farther then necessity enforceth which is god his dispensation and hath no law or then mercy to our selues others requireth n â—at 12.7 which God will haue and not sacrifice Of which duty some question hath beene made of late whether it bee of faith I suppose for these reasons principally First because in nature there is little or no appearance of reason for the sabbath that it should bee morall Secondly because it seemes not to be any where expressely recognised in the new testament as the other commandements are but rather to bee slighted both by Christ and his apostles Thirdly because in keeping the sabbath the Iewes were to obserue certaine ceremonies which are now abolished by the Gospell And lastly because Christians haue neuer kept that day which the Iewes did the commandement seemes to prescribe Which doubts if they may be cleared I hope the ten commandements will holde together and not breake company being all of the same kinde and o Exod. 31.18 c. 34.38 written with God his owne finger He spake these ten words and added no more vnto them For the naturall reason of the sabbath somewhat hath already beene said in the proper place thereof concerning the p I book ch 5. law of nature But may not a law be morall for the vse thereof vnlesse it be naturall in respect of the cause Christ hath promised that where two or three are gathered together in his name he will bee in the midst of them Now although God be euery where at all times yet for our r Ne inordinata congregatio populi fidem minuoret in Corste proptereà dies aliqui constituti sunt vt in vnum oomes pariter veniremus Hieroniad Gal. 4. meetings there must needs be a set time which it is iust that God who appoints the meeting should designe and not wee There may be holy assemblyes as that of Å¿ Acts 10. Cornelius vpon any day to heare the word to praise God and to pray vnto him as occasion is offered inseason and out of season the Lord will be found in them But on the Lords day the holy assemblies must bee and that weekely because hee hath commanded and hath giuen vs the reason which we haue belecued Now for that which Christ said or did we may bee well assured that his intent was not to violate the law of the sabbath The sabbath not abrogated by Christ who came not to breake the law but to fulfill it and was therein so punctuall and exact u Mat. 3.15 to performe all righteousnesse that if it were but a ceremony he would haue obserued it because all was to continue vntill the vaile of the temple his body was rent Hee often tooke occasion indeed by their greatest assemblies on the sabbath daies to doe some miracles workes of mercy in their sight to confirme the truth of what he taught namely that hee was the Lord of the sabbath and the mercifull sauiour of the world This lesson hee first read vnto them out of the * Luk. 4.16.17.18 Prophet Isaiah in one of their Synagogues as his custome was on the sabbath day Which they should now haue taken forth by him being the chiefe and principall end of their sabbath But when they perversely misconstrued his doings he iustifying the same as also his Disciples plucking the eares of corne to satisfie their hunger tooke occasion to teach them better what was the right vse of the sabbath Not a x Cui septima quaeque fuit luâ— Ignava Invenal Sat. 14. Sat. 6. Observant vbi festa mero pede sabbata reges De itinere sabatico Quos etiam irridet Plutarch libel de superstitione superstitious cessation from worke but a spirituall attention to the workes of God euer admitting our workes of mercy and of necessity And if Christ thereby abrogated the sabbath then did hee abolish the other commandements also whereof he said y Mat. 5. So and so it hath beene said vnto you of old but I say vnto you thus and thus shall yee doe and then was the Sabbath abrogated long afore by the Prophet Isaiah in the name of the Lord. z Isa 1.13 The new moones and sabbaths the calling of solemne assemblies I cannot away with But this Christ hath taught vs concerning the sabbath a Mark 2.27 That it was made for man not man for the sabbath as indeed the whole law was made for man not to breake but to keepe it for his owne good This especially was a provisionall statute for his benefit b Quian durabile non est quod requie caret oâ— tium quoddam sanctum Deus praecepit vt insatiabilem hominum cupiditatem fraenaret qui tam seipsoâ— quam servos suos nimijs laboribus exhauriunt modo lucrum faciant Gualterus homil 56. in Luc. partly in regard of his body whose worldly heart would else giue him no rest but would make him out-worke Gods curse if God did not allow vs a rest supplying vs the while with necessaries by his ordinary prouidence c Exod. 16.24 as he did the Israelites by miracle but principally for his soules good that he might attend and receaue the d Homini non ante septimum laetalis inaedia est Plia hist nat l. 11. c 53. Plerique ex his qui septem diebus nihil edere aut bibere volunt in his moriuntur quod si quidam eos super averint nihilominus tamen moriuntur Hyp. l. de carn ad sinem Non possunt boni mores ne secundum naturam quidem ipsam apud eos homines constare qui vnum de septem diebus non observant sanctificant domino Iun. de Pol. Mosis c. 8. spirituall food thereof vnto eternall life As for the Apostles The Sabbath not abrogated by the Apostles St Paul writing to the Galatians condemnes the superstitious e Gal. 4.10 obseruing of daies and months and times and yeares in generall whereof the Iewes accounted some more holy the Gentiles some more happy But to the Colossians he speakes of Sabbaths by name reckoning theÌ„ amongst shadowes he saith f Coloss 2.16 let no man iudge you in respect of the Sabbaths a phrase which he vseth g Rom. 14.4.10.13 elsewhere forbidding all censuring contending about things indifferent amongst which he reckons the obseruing of a day and it may bee that set day for the Sabbath for he saith h V. 6. he that
spirit on the Lords day teaching thereby the Church represented in them to assemble euer on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimi vtique sublimior admirabili admirabilior Greg Wazianz de nova deminica orat 43. p. 700. that day and euery one to bee spiritually minded and exercised in remembrance of his resurrection attendance on the holy ghost and expectance of our finall glory in the presence of God the father It is therefore most fitly called d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur August ep 86. ad Casulan the Lords day e Ps 118.24 This is the day which the Lord hath made wee will reioice and be glad in it And it may bee called sunday in a better sense then the f Ecce enim dies solis adest Sic enim barbaries diem dominicum vocitare consueta est Greg. Turonensis Histor lib. 3. cap. 13. heathens knew because on this day g Malach. 4.2 Solis autem die communiter omnes conuentum agimus quandoquidem is primus dies est quo deus è tenebris materia quam prius creauerat versa mundum essecit Iesus Christus seruator noster eo ipsodie a mortuis resurrexit Iuslin Martyr apolog lib. 2. the sunne of righteousnes arose with healing vnder his wings But howsoeuer the name be the duty of a sabbath remaines to bee performed by the expresse law of God inuiolable Which the Apostles were carefull to obserue The Lord s day hath euer bin obserued as the sabbath by the church as appeares not only by their former assemblies exercises on that day but afterwards againe Act. 20.7 and by their doctrine The spirit calling all things to their remembrance which Christ had taught and commanded them For that very day the Apostle appointed to be religiously kept not only at Colossi as it hath beene shewed but expressely in the Church of h 1 Cor. 16.1 Corinth and Galatia and accordingly wee may well suppose in all other Churches This day thus instituted the i Die dominico qui est dies resurrectionis slisdiosius templum domini adite Quid enim apud deum excusare poterit qui eo die ad audiendum verbum dei salutare de resurrectione non conuenit Clem Const l. 2. c. 59. Church of Christ hath euer since kept as their sabbath and that aunciently with such seuere necessity as that for this very cause the whole k Vid. Euseb Eccles bist lib. 5. cap. 11. Socrat. lib. 5. cap. 21. Greeke Church was excommunicated by Victor Bishop of Rome whose authority and proceedings therein I vndertake not because they would keepe Easter the Lord his holy day in honour of his resurrrection vpon any day of the weeke if it were the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartadecimam foureteenth day of the moneth and not put it ouer to this day of the weeke m Vid. I fiodor de ecclesiast offic l. 1. cap. 31. It was decreed by the counsell of Nice Ruffinus lib. 1. cap. 6. Cur id obseruetur cum pascha celebratur vt sabbatum occurrat Hoc enim proprium Christiane religionis est Aug. ep 119. ad Ianuar paulo post Orbi vniverso Christiano persuasum est eo modo pascha celebrari oportere as the first and great sabbath whence all the other throughout the yeare are reckoned Were the Lords day kept weekly as other holy daies are yearely only as an holy day not as the sabbath then were the daie of the moneth fittest for Easter as for other holy daies but being the same seauenth day of the weeke must of necessity be kept the yearely holy day must be translated to this day of the weeke rather then the weekly sabbath varied euery yeare by that holy day n See the conference at Hampton Court p. 45. reprinted 1625. In the Synod called and held by the late King Iames of blessed memory when many things were not found need full to be amended the motion for a stricter course to reforme the prophaning of the sabbath day by that name without scruple * Tertio Caroli Constantiâ—us Imperat grauissima authoritate sanciuit dominicum Enseb lib. 4. de eius vita which now blessed be God is happily inacted by Parliament founde a gener all and vnanimous consent For they well perceaued that if this duty were remitted the life of religion which hath a long time languished would soone be vtterly extinct and vanish o Cum ex septem diebus vnus in domini honorem consecratus sit religionis prorsus dissolutae suerit nos aliorum dierum ad opera vsu contentos non esse neque illum domino eximium in violatum conservare sed ipsum etiam vulgarem facere nostrisque operibus applicandum putare Leo imperat Novel 54. For howsoeuer it may be pretended instead of the seauenth to keepe euery day holy yet is it easily seene that many who make no religion of the sabbath are indeed euery day alike prophane enough whereas they who doe most devoutly redeeme some time of respit euery day from their owne affaires to the seruice of God doe most earnestly desire and carefully vse the helpe of the seauenth day to repaire their defaults on the other sixe To conclude The sabbath respects the kingdome of God of all the commandements in the morall law the sabbath especially is of faith not only in God the father because of the creation but in Christ the redeemer and throughout the whole creed acknowledging Gods kingdome of nature grace and glory That day which the Iewes obserued was as their other holy daies new moones p Colos 2. v. 17. a shadow the body is of Christ Namely the q Ephes 1.23 1. Cor. 12.12 catholicke Church which is the body of Christ his redeemed kingdome for which he prayed and dyed For that being euery where dispersed is in many places gathered together and generally resembled by the holy assemblies on the Lords day r Ideo upostosi nê ecclesia cum Iudeorum superstitionibus aliquid communè haberet otium illud sacrum in sequentem diem transtulerunt At ijdem non tantum sibi permiserunt vt preceptam diei septimi obseruaetionem in decimum aut quemcunque alium extenderent Horum igitur exemplo nos insisterc conuenit nesub liber totis Christianae praetextu in illis ludamus quae deux certacum ratione instituit illa tandem in licentiam degeneret quae vt consusionem gignit ita animos tandem ab omni religione alienat Gualt in Lucam hom 56. And therefore the Iewes day of sabbath wherby they were distinguished from all others as the peculiar people of God is now altered the grace thereof being extended vnto all nations For now from one sabbath to another from that of theirs to this of ours and from one Lords day to an other all flesh comes
the 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
abrogated by Christ Nor by his Apostles The Iewes typicall vse thereof abolished The Christian sabbath day within the compasse of the commandement The Lords day designed by himselfe for our sabbath It hath euer beene obserued as the sabbath by the Church It respects the kingdome of God The Perfect will of God to bee done on earth The heauenly conuersation How doth faith worke by loue According to the law teaching vs to doe what God hath commanded The law established by faith Although faith rest not in our workes which the law requireth yet are a Eph. 2.10 wee Gods workemanship created in Christ Iesus vnto good workes which God had before ordained not only in his counsell but by his law that we should walk in them And b Gal. 3.12 although the law bee not of faith that is of things to bee only beleiued but to be done for the man that doeth them shall liue in them yet doth the law require faith c Heb. 11.6 without which it is impossible to please God Therefore the law prescribeth faith in the first place and throughout namely that wee acknowlege god the lawgiuer to be the lord our God the only true God and performe that faith vnto him by an vniuerfall vniforme obedience to the whole law and euery title thereof in regard of him that commandeth Which iustifieth our faith to be in God when it answereth his d Servus qui ex domini iussu ea facit tantummodò quae vult facere non dominicam implet voluntatem sed suam Salv. l. 4. de guber Die whole will as well of command as of promise as well in one duety as in another When God gaue the law to the Israelites hee made himselfe knowne vnto them by his wonderfull deliuery of them out of the land of Egypt from the house of bondage thereby to binde their obedience in faith to him the only true God Which was but a type and figure of the great saluation from the power of satan by Christ Iesus By faith in whose name thorough his spirit wee truely know and rightly acknowledge the only true God And the faith of God his loue to vs in Christ knits our hearts againe in loue to God and for his sake towards all men as he hath commanded improues the formall worship of God vnto all sincerity in spirit and in trueth and the common ciuility of the world vnto Christian charity zealous of good workes for his glory that hath called vs to the knowledge of his grace For if God so loued vs as wee beleiue then ought we also to loue one another much more him who is the God of all grace and loue Neither doe we beleiue indeed if wee loue not Wee beleiue not Christ his incarnation death passion resurrection and ascension c. Vnlesse e Phil. 2.5 c the like minde bee in vs that was in Christ Iesus Who to redeeme the glory of god in vs laide aside his owne glory equall with the father and humbled himselfe in the forme of a seruant vnto the death of the crosse As the fathers loue to the sonne begat in him the like affection towards vs so doth Christ his f Nullaest maior ad amorem inuitatio quam praeuenire amando Nimisque durus est animus qui delectionem si nolebat impendere nolit rependere August de catèch rud cap. 4. loue if wee embrace it by a true and a liuely faith worke in vs the like loue towards our bretheren for his sake g Iohn 15.9.10 As the father saith hee hath loued mee so haue I loued you continue you in my loue If you keepe my commandements ye shall abide in my loue euen as I haue kept my fathers commandements and abide in his loue It is all one in the law to loue God and to keepe his commandements And h Iohn 14.23.24 if you loue mee saith Christ keepe my commandements Which because we can in no sort doe of our selues Gods law our prayer i 2. Cor 3.5 who are not able as of our selues so much as to thinke any good therefore being preuented with his grace k Phil. 2.13 who worketh in vs both to will and to doe of his good pleasure wee desire of God by prayer as Christ hath taught vs what he doth require of vs by the law l In omnibus enim monitis dei atque mandatis vna cademque ratio est divinae gratiae humanae ebedientiae Nec ob aliud vnquam datur praeceptum nisi vt quaetatur praecipientis auxilium Prosp Who therefore commandeth that wee may know what to craue of him And it is our faith which by prayer obtaineth what the law requireth The graces inspired of God faith hope and loue breathe all againe vnto godby prayer m Rom. 8.26 the spirit helping our infirmities with groanes that cannot be expressed For as the naturall life so the spirituall confists in respiration by hearing and praying without the which there can be no true life and well doing Therefore n Phil. 1.9.10 this we pray that our loue may abounde yet more more in knowledge and in all iudgement that wee being instructed out of the law may approue the things that are more excellent that wee may be sincere and without offence till the day of Christ being filled with the fruites of righteousnesse which are by Iesus Christ vnto the glory and praise of God o Rom. 10.14 But how shall they call on him in whom they haue not beleeved By faith in the sonne of God wee know and beleeue in him the only true God and worship him in spirit and in truth p Gal. 4.6 Who hath sent downe the spirit of his sonne into our hearts Faith in the trinity denyes not the vnity of God crying Abba father Doth our faith now in the trinity contradict the vnity transgresse the commandements Thou shalt haue no other Gods but me Nay the trinity of persons establisheth the vnity of the Godhead whilest himselfe is acknowledged the author mediator and doer of all in all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Philebo in Timaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo sensu vide Proclum Is autem dicit Triadem exse omnia efficere Who being infinit is not confined by any person and the persons being distinct are not confounded in God ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serapidis responsum Thuli in Aegipto De his vide August lib 10. de civ Dei cap. 23. In deo vnasubstantia sed tres personae in Christo duae substantiae sed vna persona In Trinitate alius atque alius non asiud atque aliud In saluatcre aliud atq aliud non alius atque alius Vincent Ler inens cont Her cap. 19. The father is God in his infinit essence or being the sonne the same God in his infinit presence and glorious appearing the holy ghost the same
obserueth a day obserueth it to the Lord and he that obserueth not a day to the Lord hee not obserueth it for the which hee would not haue them iudge one another To the same purpose hee speakes of the sabbath to the Colossians Is the sabbath then a thing indifferent Then were it no morall commandement The sabbath is not a thing indifferent but at that time there were different daies of sabbath one which the Iewes obserued and were for a i Ceremonie ab Apostolis non vt foetida cadavera mox profanè abiiciebantur sed religiose ad sepulturam deducebantur Postquam vero semel sepultae fuerunt fi quis eas refodere atque observare vellet non esset pius funeris deductor sed impius sepulturae violator August ep 19. ad Hieron while to be borne withall as for other ceremonies an other which the beleeuing Gentiles obserued as they were taught by the Apostles in honour of Christ his resurrection and therefore the Apostle there speakes of Sabbaths Now it seemes that as the Corinthians and the Galatians so also the Colossians were troubled with false Apostles or with some such as in this case walked not vprightly but would compell the Gentiles to obserue the same day amongst other things which the Iewes did of whom he warnes them at the 8. ver and in this 16. ver armes them against their censures Let no man iudge you in this case for as for the set day of the sabbath which the Iewes stand vpon it is but as their new moones the like ceremonies which Christ buried when hee lay their whole sabbath day in the graue the substance is Christ and his resurrection k Si nobis non resurrexit vtique non resurrexit qui sibi cur resurgeret non habebat Ambr. in orat de fide resur which Christians are to honor where of he speakes l Col. 2.12 a little before and an on againe in the m C. 3. v. 1. beginning of the next Chapter Brifley whilst there were two sabbath daies in vse the one obserued by the Iewes the other by the beleeuing Gentiles hee would not haue them troubled at any mans censure in that respect nor to contend amongst themselues thereabout but to looke to the maine and to hold it which was on their parts n Non tempora observamus seâ— quae illis significantur temporibus Aug. contrae Adimant c. 16. He remoueth the ceremony of the sabbath to establish the substance It seemes then there was something ceremoniall in the sabbath which is the next obiection The Iewes typical vse of the Sabbath abolished The law it selfe was not ceremoniall but morall only there was a ceremoniall vse annexed vnto the law for the time to be obserued by the Iewes As the o Gen. 9.13 Rainebow a naturall impression in the cloudes is made a signe by God his appointment that there shall be no more any vniversall deluge and p Gen. 2.24 mariage instituted in Paradise was after vsed for q Eph. 5.23 a type of the vnion betwixt Christ and his Church The Iewes had a threefold typicall vse of the sabbath First r Exod. 31.13 it was a discretiue signe that they were the only people of God because besides them none observed the sabbath Which figure ceased in Christ by whom the partition wall was cast downe and the light of the comfortable day of rest brake forth vnto all people Wherefore now wee keepe the sabbath not on the Iewes day as if we were their Sabatarian proselites and had title by them but on the Lords day Å¿ Gal. 3.28 in whom there is neither Iew nor Gentile but all are one in Christ Secondly it was a memoratiue signe vnto them t Deut. 5.15 for a perpetuall remembrance of their deliuery out of Egypt Which vse likewise was taken away in Christ who hath redeemed vs from the miserable bondage of sinne and Satan where of their deliuerance was a type and consequently that vse of the sabbath in remembrance thereof The third typicall vse of their sabbath was u Heb. 4. a figuratiue signe of their rest in the promised land which was accomplished in Christ who thorough death is entred for vs and leads vs the way into the heauenly Canaan And generally all outward observances as * Exod. 16.29 not to goe out of their places on the sabbath day x Cha. 35.3 not to kindle a fire y Ier. 17.21 not to carry a burden and the respects to outward things in all which they were more superstitious then was required were all poedagogicall appendices of the Sabbath proper to the Iewes in whom the Church was trained vp by temporall and sensible things and in a most strict and seuere manner z Sic ergò intelligendum est sive in isto die volubili septimo prandiatur siue à quibusdaÌ„ etiam ieiunetur tarzen sabbato spirituali sabbatum carnale cessisseâ— quando in isto sempiteâ—na vera requie sconcupiscitur in illo vacatio temporalis iam superstitiosa contemnitur Aug. ep 86. ad Casalam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non igitur sabbatizemus more â—udaico velut otio gaudentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed vnusquisque nostrum sabbatizet spiritualiter Ignat. in Epist ad Magnesios All which are eased or remitted in Christ by whom wee are plainely taught to looke vnto things spirituall and Eternall are therein exercised with a more free and reasonable seruice All typicall vses of the sabbath tending to Christ his comming in the flesh the things performed already by him for the work of our redemption are ceased and all the seruices belonging therevnto Yet in respect of things b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad supernae siquaem vitae statum spectat Greg. Nazianz de noua donanica crat 43. Repudiamus ergoeam carnalem tum apostolo approbamus eam spiritualem cum apostolo qui sabbati quietem non obseruamus in tempore sed signum temporale intelligimus ad aeternam quieâ—em quae illo signe significatur aciem mentis intendimus August l. contra Adimant Manichaeidiscip cap. 16. perpetually spirituall and of eternall which are yet to come the sabbath may still haue some typicall vse c Ezek. 20.12 It is a signe for euer that God sanctifieth his people and a figure of our Eternall rest d Rev. 14.13 when wee shall all rest from our labours e Isa 66.23 and when from one sabbath to another all flesh shall come before him f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 4.9 There remaineth therefore a rest or sabbath keeping to the people of God Now for the day the law doth not say expressely The Christian sabbath day within the compasse of the coÌ„mandement what seauenth day shall be the sabbath which may be any in respect of number and order according as wee begin to reckon but appointing or allowing six daies
indefinitely for ordinary labour in our callings it commandeth the g Sed si sabbatum audierit non intelligit nisi vnum diem de septem qui continuo volumine repètuntur Aug. de Doctr. chr l. 3. c. 5. Iam hinc abinitio doctrinam hanc nobis insmuat deus erudiens in circulo hebdomadae diem vnum integrum segregandum seponendum in spiritualem operationem Chrisost homil 10. in Genes seauenth to bee kept holy to the worship of God as god made all things in six daies and rested on the seauenth not specifying which were the six daies or which the seauenth either in the precept or in the reason How doth it appeare that the World was begunne vpon sunday that saturday must needs be the seauenth And if the sabbath which is the period of the weeke were not obserued nor commanded all that time from the creation to the beginning of the law as some say by what monuments shall it appeare that the weekly account of daies was kept vntill then iust in the same order as it was in the creation The first sabbath that we read of since the creation was h Exod. 16. when God gaue the Israelites Manna from heauen the seauenth day after the sixe daies whereon they gathered the Manna reckoning from the day of their murmuring whatsoeuer day of the weeke the fifteenth day of the second moneth after their departing out of the Land of Egypt But suppose as it is not vnlikly whatsoeuer weekely reckoning had beene formerly kept of the dayes that God when hee gaue the law did set them the very seauenth day in order from the creation yet were the daies since that altered i Iosuah 10.13 when the sunne stood still at the prayer of Iosuah and k Isai 38.8 when it went backe for a signe to Hezekiah Whereby the sabbath if it must be the seaventh part of the weeke consisting of 24 houres was certainely altered that it came either later in the space of time or sooner in the number of daies l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatū An simus Christiani dominicum colimus aut simus Iudaei vt sabbatum obseruemus Nemo enim potest duobus dominis seruire Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici Nec illud andit quod ipse commemorauit Deminusest enim sabbati filius hominis August ep 86. ad Casulan Howsoeuer the same authority which appointed one seauenth day at the creation hath appointed this other which wee now obserue euer since the redemption and both within the compasse of the same commandement which indefinitly alloweth vs six daies for our workes and apponiteth the seauenth for a sabbath to the Lord. m Mark 2.28 The sonne of man is Lord of the sabbath The Lords day designed by Christ for the sabbath And that he did make this the sabbath the Apostle insinuats sufficiently writing to the Iewes when hee saith n Heb. 4.9.10 Vid Iun. paral ◠3. in locum There remaineth a rest to the people of God for hee that is entred into his rest that is Christ he also hath ceased from his workes as God did from his Leauing them to gather the conclusion namely that as God when he had created all things rested the seauenth day ad sanctified it o Si dei requies causa sanctisicationis diei est consequenter vbi maior et verior eius requies illic sanctificatio copiosior Rupertus de diuin offic l. 7. c. 19. so Christ when he had finished the worke of our redemption rested this seauenth day and sanctified it in honour of his p Cuius beneficii commemoratio successit memoriae creationis non traditione humana sed Christi ipsius obseruatione atque instituto Iun in 2. cap. Gen resurrection God gaue them time and place the sabbath and the land of Canaan to lead them by degrees in types to the eternall rest in heauen they q Heb. 3. 4. ch wanted faith to discerne what was figured r Ch. 4.6.7 Seeing therefore that it remaineth that some must enter in and they to whom it was first preached entred not in because of vnbeleife againe therefore he limiteth a certaine day saying to day after so long a time ſ v. 5. If Iosuah had giuen them rest who brought them into the land of Canaan if there they should haue set vp their rest then would hee not afterward haue spoken of another day t v. 9. there remaineth therefore a rest even a sabbath keeping for the people of God a farther place for which another day is appointed Christ buried their sabbath in so much as it was ceremoniall namely that set day and their sacrificing seruices and outward obseruances in his graue where hee lay that whole day of their sabbath and rising againe the next day when all his labours ceased he thereby sanctified that day a sabbath to all that beleeue in him pointing vs to the u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua in eadem nobis ex hac vita sit transitus quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est Inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquilitas actionis otiosae Aug. ep 119. ad Ianuar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At post sabbatum omnis Christi amator domini cum celebret diem resurrectioni consecratum dominicae reginam principem omnium dierum Ignat in epist ad Magnesios Iure igitur sanctae congregationes die octavo in ecclesiis fiunt Inquit Cyrillus ib. 12. In Ioan. cap. 58. eternall rest which he had now fully purchased for vs and whereinto he will bring vs by the resurrection of our bodies also in Euerlasting life And therefore though all his former life he obserued the Iewes sabbath in their assemblies yet after that hee was risen from the dead he thenceforth obserued this new day of rest x giuing his disciples meeting vpon this day when they were assembled together and y againe that day sennight And after himselfe was ascended hee sent downe the holy Ghost vpon them when they were met together againe on this day Which it seemes the holy Ghost would haue well noted saying in such precise termes that it was when the day of Pentecost z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Lev. 25.15 was fully come for that being reckoned as was a appointed fifty daies from the morrow after the passeouer which was that yeare on the saturday to the morrow after the seauenth sabbath it must needs be this very day of the weeke which is our sabbath So that on this same day Christ rose appeared twice and thirdly sent the holy ghost euery time when they were assembled and lastly appeared b Revel 1.10 to St Iohn being in the
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 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
therefore his will is a law to vs and our obedience is true loue vnto him And weebeing many are thereby knit together in one body holding the vnity of the spirit in this bonde of peace Wherefore as wee vowe in baptisme that we will keepe Gods holy will commandements and walke in the same all the daies of our life so by this other sacrament wee renew the same vow so often as wee receiue it repenting our sinnes past the transgressions of that righteous law resoluing and stedfastly purposing thorough Gods grace to leade a new life in all thankfull obedience vnto him and true loue and charity amongst our selues Wherevpon we receaue the blessed sacrament of Christs body blood most deepely binding our selues thereby to performe the same and in the assured faith of Gods grace and helpe that wee may walke in the strength of this spirituall food the way of life by the law prescribed vnto vs. When first the couenant was confirmed by Moses with the Israelites at Horeb The Law conditioned God gaue them the law they accepted saying a Exod. 19.8 all the words which the Lord hath commanded wee will doe and be obedient And when he renewed the same couenant with them in the land of Moab they gaue their faith that they would obey And so doe wee b Deut. 26.17.18 They avouched the Lord to be their God and so doe we the Father Son Holy ghost and God auoucheth the holy catholike Church as then he did them to be his people They promised to walke in his waies and to keepe his commandements and his iudgements as they expected his blessing c c. 27. they bound themselues with an oath and with a curse all which in effect wee likewise doe to liue as becometh his saints euen as wee expect his mercy to forgiue vs our sinnes and the power of his grace to bring vs to ternall life Wherevnto we binde our selues by vow and consignation and as it were by contesseration in the sacraments The law was not only giuen and required by God but approued accepted by them in their hearts to doe it as their mouthes professed In which respect Moses said d Deut. 30.14 the word is very nigh thee in thy mouth and in thine heart that thou maist doe it Howbeit they breake their faith giuen and their spirit was not stedfast with God a Ps 78.37 Their heart was not right with him neither were they stedfast in his couenant But now hauing renewed his couenant as he promised b Gal. 3.7 with the children of Abraham that are by faith the holy catholike Church that they shall be his people and that he will be their God c Ier. 31.33 Lex dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura August de ver a innocent cap. 258. hee puts his law in their inward parts and in their hearts he writes it euen the communion of saints thorough faith that worketh by loue For beleeuing in Christ Iesus we doe thereby acknowledge that the Law is holy iust and good Holy in respect of the things commanded else were not wee sinfull who haue disobayed nor needed wee a mediatour Iust in respect of the penalty inflicted else why should Christ haue dyed that wee might be deliuered Good in respect of the end purposed life to the doer Which Christ hath done and liues for euer and wee also by faith in him If the same minde be in vs that was in Christ Iesus to be obedient to the will of God vnto the death d Cant. 8.6 Loue is stronger then death The couenant indissoluble that neither life nor death can dissolue the communion betwixt God his church or any true member thereof Whom hee hath set as aseale vpon his heart as a seale vpon his arme to loue and to defend for euer For so hee saith e Heb. 13.5 I will neuer leaue thee nor forsake thee f c. 6.7 And being willing more abundantly to shew vnto the heires of promise the immutability of his counsell he hath confirmed his word by the sacraments in his blood g v. 8. That by two immutable things in which it is impossible for God to lye wee might haue a strong consolation who haue fled for refuge to lay holde vpon the hope set before vs. We may therefore be bolde vpon it if need be to lay downe our liues for his sake in whom our life is hid with God knowing that euen in death wee shall be more then h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 conquerours thorough him that loued vs. i Mat. 20.22.23 Can ye drink saith Christ of the cuppe wherof I shall drinke and can yee bee baptized with the baptisme wherwith I shall be baptized And they said we can And hee said yee shall So must all a 2. Tim. 3.12 Act. 14.22 suffer affliction some way or other that will liue Godly It is the portion of our cuppe and calling conditioned by God vndertaken by vs in these sacraments whereby we are assured that b 2. Tim. 2.12 if we suffer with him wee shall raigne with him Wee are baptized into the death of Christ And the holy communion is not only a sacrament of the grace of life vnto vs but a sacrifice of vs vnto God and a protestation of our seruice vnto him euen vnto the death after the example of Christ Iesus In c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 commemoration of whose meritorious sufferings with a thankfull remembrance thereof wee c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 se◠forth his death vntill he come d Rom. 12.1 offer vp our selues a liuing sacrifice holy acceptable vnto God thorough Iesus Christ consecrating vowing our selues whatsoeuer we are whatsoeuer we haue wholy to his seruice who hath redeemed vs. e 2 Cor. 5.14.15 For the loue of Christ constraineth vs because we thus iudge that if one dyed for all then were all dead and that hee dyed for all that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe f Heb. 13.15 By him therefore let vs offer the sacrifice of praise to God continually that is the fruite of our lips giuing thankes to his name v. 16. not forgetting to doe good and to communicate for with such sacrifice God is well pleased CAP. II. Faith working by loue according to the Lawe The Law established by faith Gods law our prayer Faith in the Trinity denies not the vnity of God Christ the only image of God to bee worshipped by faith in his name By Prophanenesse Hypocrisie Blasphemy the name of God vnhallowed The Christian sabbath of the holy catholike Church The sabbath not
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
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