ratione praedita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quidninominet quispiam eum filium Dei Arrian epise l. 1. c. 9. sons of God y Iames 1.17 who is the Father of lights And againe wee are his sonnes by grace who of his owne will z Iames 1.18 begat vs by the word of truth through faith in his Sonne a Iohn 1.12.13 For to as many as receiue him to them he giues power to become the sonnes of God euen to them that beleeue on his Name which are borne not of blood nor of the will of the flesh nor of the will of man but of God Who for his part failes not to provide for our good both in the course of nature and in the state of grace For if an earthly father knowes how to provide good things for his children how much more doth our Father which is in Heauen b Acts 14.17 vvho neuer left himselfe vvithout vvitnes doing good And if hee make c Mat. 5.45 his sunne to rise on the euill and on the good and send raine on the iust and on the vniust hee will certainely cause the d Mal. 4.2 sunne of righteousnesse to arise and e Es 60.1 shine vpon his gracious children and will f c. 44.3 send downe sweete dewes of his spirit into their hearts And g Rom. 8.32 he that hath giuen vs his Son how shall he not with him giue vs all things also Nay our heauenly Father preuents vs with all good things both of nature and grace and all to this end that we should haue the good nature or the grace to vse all to the praise of his glory Which whilest we principally intend wee may be well assured that in the end wee shall be no loosers both because our true happinesse consists naturally in the h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus salutaris est sed bonumipsum salutare Arrian Epict. l. 2. c. 8. Summum amare bonum summa est beatitudo August epist 111. ad Iulian. fruition and admiration of Gods glory according to the covenant of nature i Levit. 18 5. Rom. 10.5 doe this and liue and also because the glory of God is ingaged vpon the saluation of his faithfull people by the covenant of grace k Habak 2.4 Rom. 1.17 The Iust shall liue by his faith In assurance whereof the faithfull children of God haue beene well content The true Zelotes of God's glory not onely to frame their liues to his glory but to lay downe their liues for his sake putting the last adventure of their soules that they could make in well-doing l 1 Pet. 4.19 into the hands of God a faithfull Creatour The Lord Himself m Phil. 2.6 being in glory equall with God the Father that without robbery was willing to be abased in the forme of a seruant to the pit of hell that the will of GOD might be done on earth by man for the redeeming of his Kingdome in vs to the glory of his holy Name For although the flesh was weake which for the time put him in a terrible agony yet he soone resolued being strong in the spirit n Luke 22.42 Not my will but thy will be done * Iohn 12.27.28 Now is my soule troubled and what shall I say Father saue mee from this houre but for this cause came I to this houre Father glorifie thy Name And at this marke of our high calling his zealous Saints resolued by his grace through faith presse hard in hope and loue Abraham was content to submit so farre to the will of GOD as to o Gen. 22. sacrifice his sonne Isaacke whom he loued and with him for ought that appeared his owne and all mens expected happinesse For the promise that in his seed all the Nations of the earth should be blessed was before restrayned to Isaacke p Gen. 21.12 Heb. 11.17.18 In Isaacke shall thy seed be called Only he beleeued that God was able to raise him vp from the dead q V. 19. from whence also he receiued him as in a figure Moses wished to be r Ex. 32.32 rased out of the Booke of life rather then that God should not maintaine his owne glory in the safety and prosperity of his people Israel whereon his glory lay ingaged Iob resolueth in his greatest affliction ſ Iob. 13.15 though the Lord slay me yet will I not forsake him The three children Shadrach Mesach Abednego were resolute not to giue the glory of God to Nebuchadnezzar in his golden image whatsoeuer came of them though they perished t Dan 3.17.18 Our God say they whom we serue is able to deliuer vs out of thine hands O King and hee will deliuer vs but if not bee it knowne vnto thee O King that wee will not serue thy gods nor worship thy golden image which thou hast set vp St Paul was content to be u Rom. 9 3◠Anathema from Christ for his brethrens sake not in mere naturall affection to them though it were great but in a feruent zeale of Gods glory which now might seeme to lye at stake with thē Because x V. 4. to them belonged the adoption the glory the covenant And generally all the new borne which onely are the true borne children of God seeme to bee of the same minde Christianos dicit Plinius Secundus omnia vitia detestari sanctissimè vivere hoc solum in eis posse reprehendi quod nimis faci è pro Deo suo profundant vitam quodque horis antelucanis furgant ad canendas laudes Christi l. 10. ep 97. ad Traian who reioyce not only in hope of the glory of God but euen in their greatest tribulations y Heb. 10.34 suffering ioyfully the spoiling of their goods yea of their z Heb. 11.35.36.37 liues vvith most exquisite torments because the a Rom. 5.5 loue of God is shed abroad in their hearts b 1 Pet. 1.8 vvhom hauing not seene they loue in vvhom though novv they see him not yet beleeuing they reioice vvith ioy vnspeakable and full of glory Nay euery creature doth euen by nature spend it self to set forth the glory of the Creator in some sort or other To glorisie the creatoris the glory of the creature being then most happy when it can serue best and is most vsed to that end for which it was made c Iob. 12.7 Aske now the beastes and they shall teach thee the foules of the aire they shall tell thee Or speake to the earth it shall teach thee and the fishes of the sea shall declare vnto thee If wee were not dull of hearing might we not perceiue an * Cicero in Somn. Scip. harmony of the Spheares the Earth below with a deepe base in consort to the Heauenly quier euery creature of God bearing his part all cōming in with a full Chorus to
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
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
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
god in his infinite power wonderfull working three persons but one God As to be to be true to be good are all one because transcendents Some resemblance wee haue of this great mystery in nature but with great inequality for what proportion can there be of things finite to that which is infinite Two are much vsed in Scripture the light and the word u Gen. 1. The light which was three daîes before the sun and then condensed into that glorious body and euer since diffused thence thoroughout the world is all one and the same light So the * Iames 1.17 father of lights that inhabiteth the light that none can approach and the x Mat. 4.2 sunne of righteousnesse y Col. 2.9 in whom all the fulnesse of the Godhead dwelleth bodily and the holy Ghost the z Eph. 1.17.18 spirit of illumination are all one and the same God Againe it is the same thing that the minde thinketh and the word signifieth and the voice vttereth So is the Father as the minde conceauing the Sonne as the word conceaued or a Trismegistus Deum dicit alium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gonuisse vt refert Lactantius l. 4. de vera sapientia c. 6. Omne quod pradit ex aliquo secundum sit eius necesse est de quo prodit non ideo tamen est separatum secundum antem vbi est duo sunt tertius vbi est tres sunt Tertul contra Praxeam c. 8. begotten the holy Ghost as the voice or speech vttered and imparted to all hearers all one and the same God Wherefore the b Vniâ—as Monarchiae est trinitas oeconomiae quarum altera non destruit alteram ibid. c. 2. Trinity of persons doth not deny the vnity of God nay our faith in them keepes vs close to that one and the only true God whilst he alone is acknowledged the author and giuer the mediatour and procurer the Almner and dispenser of all grace and good things vnto vs. The superstitious thorough want of this faith supposing it vnfit to presse with their prayers immediatly vpon God himselfe or to imploy him in our affaires would vse the intercession of Saints and negotiation of c Col. 2.18.19 Angels in a voluntary humility vainely puft vp in their fleshly mindes and not holding the head which is Christ Who did not only dye for vs to be a d 1 Ioh. 2.1.2 propitiation for our sinnes but euer liues an advocate with the Father making intercession for vs neither is there any other e 1. Tim. 2.5 For as there is but one God so there is but one mediatour betweene God and man the man Christ Iesus f Iob. 5.1 Call now if there bee any that will answer thee and to which of the Saints wilt thou turne g Es 63.16 Doubtlesse O Lord our God thou art our Father though Abraham be ignorant of vs and Israel acknowledge vs not thou O Lord art our father our redeemer thy name is from euerlasting h Ps 73.25 Whom haue we in heauen but thee and there is none vpon earth that we desire with thee To praise the name of God and to pray vnto him Christ the onely image of God to be worshiped by faith in his name by faith in his name are the speciall parts of religious worship intimated in the second commandement by bowing downe because such gesture we vse when wee giue thankes or make request or doe any reverence or worship i Who so offereth praise glorifieth me saith God h And to heare prayer is his praerogatiue Now because we conceaue not nor haue any l Qui verò nullo potest sensu perspicuè videri facilè nequit agnosâ—i Quod autem non agnoscitur diligenter coli non potest nisi per medium Ioan. Sarisber Policr l. 5. c. 3. actuall vnderstanding but by imagination which is an imaginary presentation of that to the minde which it intendeth therefore that wee may not wander in our imagination nor frame to our selues any vnbeseeming Image or conceit of God to whom we bow he hath m Ponitur nobis anteoculos Christus tanquam perspicud Dei invisibilis imago Col. 1.5 in cuius facie Deus pater quialio qui procul esset absconditus nobis apparet ne nuda Dei maiestas immense suo sulgore nosabsorbeat Calv. in Joh. 5.22 giuen vs his sonne n Heb. 1.3 the expresse image of his person o 1. Tim. 3.16 God manifested in the flesh In expectation of whom the euer promised Messiah God gaue his people the Arke of his gratious presence and afterwards the glorious temple p 1. King 8. in which and towards which their prayers being made were heard and their seruice accepted Wherein also they were prescribed a forme of religion in outward q Sed quid profero Numam cuÌ„ patres fidei nostrae veteris legis sacrificiae asserant instituta ne in daemonicrum cultu populus occupatus verae religionis dedisceret cultum c Ioan Sarisber Policrat l. 5. c. 3. rites and ceremohies and all to keepe them from Idolatry and will worship in a faithfull expectation of him that should come r 2. Cor. 5.16 Num vt hominem adorabimus Immanuelem Absit Deliramentum enim hoc esset deceptio ac error In hocâ—enim nihil ab ijs differemus qui creaturam vlirà factorem conditorem colunt Cyril lib. de recta fide ad Theodosium Et in anathematismum octa vum Vna adoratioue colimus Immanuelem sed secundum quod essentialiter Dei filius factê° est bypostatica vnione caro c. And when he was come they who knew him after the flesh would thenceforth knowe him no more in that maner For while they had his bodily presence the Å¿ Ioh 16.7 Act. 1.6.8 Apostles themselues were not so capable of his spirit Much lesse may we knowe Christnow and acknowledge him with religious worship in any t Non vult se Deus in lopidibus coli Ambros in ep ad valentinum contra Symachum 31. Nonest dubium quin religio nulla sit vbicunque simulachrum est Lact. l. 2. de vera sap c. 19. Impossibile est vt qui Deum novit supplex fiat statuae Orig. contra Cels l. 7. Sic omnino errare meruerum qui Christum Apostolos eiusnon in sanctis codicibus sed in pictis parietibus quaesiverunt August de consens Evangel l. 1. image or picture which cannot expresse his Godhead and therefore cannot be the image of his person consisting of God and Man and subsisting wholy in God neither can it expresse the whole man but his body onely if peraduenture it bee the right picture thereof which who knowes The word expresseth his minde and by the Gospell wee haue a true and liuely Crucifix a Gal. 3.1 Christ Iesus evidently set forth before our eyes crucified amongst vs. Whom by the eye of faith which
not onely in the immediate worship hallowing of his name but even in our carriage and dealings amongst our selues Insomuch that if a man doe but g Prov. 30.9 Rom. 2.24 steale any way he taketh the name of God in vaine causeth it to be evill spoken of It was iust that the Creatour should giue a law to his creature whereby every one should h Rom. 14.4 stand or fall to his owne master VVherefore God left not thinges to themselues when hee made them to doe as might chance by the contingence of secondary causes nor to the arbitrement of men Angels but hee set a generall course for nature by instinct in his seuerall blessings vpon euery kinde i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non modo te condidit sed etiam tibi soli credidit quid faceres in mandatis dedit Arrian Epict l. 2. c. 8. he gaue a law vnto man in his making the Angels do his commandements Neither was that k Iam. 2.8 royall law any impeachment to the liberty of mans will which although it haue an arbitrarie power over the locomotiue and other like faculties yet had it never the absolute command of it selfe but was to bee subiect to the arbitrement of divine providence and to the commandement of the Almighty VVherefore man was not left to his owne will but was by nature made willingly subiect to the l Iam. 1.25 law of libertie which God commanded him for his good Other thinges were made by a word of command m Psal 148.5 For hee commanded and they were created but man was made by a word of counsell n Gen. 1.26 Let vs make man a reasonable creature capable of counsell as it were priuie to his owne making and conscious of the word whereby hee was made And God created him o vers 27. Ita imago est ut ad imaginem sit i non aequatur parilitate sed quadam similitudine accedit Aug. l. 7. de Trin. c. 6. in his owne image according to his likenes namely with a conscience and good liking of his will a man after his owne heart like minded as hee intended Which appeares partly by the remainders of the law in our corrupt p Lex est ratio summa insita in natura quae iubet ea quae facienda sunt prohibetque contraria Eadem ratio cum est in hominis mente confirmata confecta lex est Cic. de leg l. 1. Et moxâ— constituendi vero iuris ab illa summa lege capiamus Exordium quae saeculis omnibus antè nata est quam scripta lex vlla aut quam omninò ciuitas constituta hearts q Rom. 2.14 For the Gentiles which had not the law did by Nature the things of the law vvhich shewed the vvorkes of the law vvritten in their hearts r Ante legem Moyâ—i scriptam in tabulis lapideis legem fuisse contendo non scriptam quae naturalitèr intelligebatur à Patribus custodiebatur Tertul aduersus Iudaeos Ista lex quae in corde scribitur omnes continet nationes nullus est qui hanc legem nesciat Hieron tom 3. ep ad Algasian q. 8. In lege temporali nihil est iustum legitimum quod non ex hac aeterna sibi homines deriuauerint August de lib. arb l. 1. c. 6. their consciences also bearing vvitnes But by our Å¿ Coll. 3.10 renewing in knowledge after the image of him that created vs it is manifest that man was made vvith an vnderstanding of himself and of Gods will concerning him and not onely so but with an heart to doe accordingly For t Eph. 4.24 the new man is created in righteousnesse and true holinesse the very text and tenour of the two tables of the law in two vvordes And now u 2. Cor. 3.17 vvhere the spirit is there is liberty againe not from the law to doe as vvee lust the miserable bondage of sin vnto Satan but to the law to doe as we should the gratious liberty of the sonnes of God The naturall reason of the law is yet so apparant that for the duties of the second Table Naturall reason of the Law x Ex sapientissimorum sententijs principem legem illam vltimam mentem esse omnia ratione aut cogentis aut vetantis Dei ex qua leges illae laudatae quae generi dantur humano Cic de leg l. 2. all nations generally haue followed and imbraced the same as being most agreable to mankinde by nature a sociable and civill creature only the y Non ulla vnquam lex sanxit qui furari voluerit culpae reus erit sed qui furatus fuerit inquit Cato pro Rhodiens last commandement is without the compasse of mans law to search or punish Because God only tries the hearts Yet z Has patitur poenas peccandi sola voluntas Nam scelus intrà se tacitum qui cogitat vllum facti crimen habet Cedo si conata peregit Iuvenal Satyr 13. morall Philosophy goes farre by reason to moderate passions and affections And the Stoikes vvho were not the worst moralists goe yet a step farther even beyond reason to roote vp naturall affection Howbeit none of them could by the light of nature reach to the roote of this law namely our naturall corruption vvhereof that sect either by common sence or by some intelligence might yet seeme to haue a kinde of conscience But a Rom. 7.7 I had not knowne lust saith the Apostle namely that the first motion thereof is sinne if the Law had not said Thou shalt not lust Now for the duties of the first table there could bee no reasonable doubt of the three first commandements that they are naturall if vve did but rightly vnderstand and duely consider the nature of God b Nulla gens est tà m fera quae non etiamsi ignoret qualem Deum habere deceat tamen habendum sciat Cic l. 1. de leg Never were any so brutish but that in c Vnius Dei virtutes per mundanum opus diffusas multis vocabulis inuocamus quoniam nomen eius cuncti proprium videlicet ignoramus Maximus nomine gentilium ep ad Augustum inter suas 43. Cui nomon omne convenit vis illum fatum vocare non errabis Hic est ex quo suspensa sunt omnia causa causarum Visillum prouidentiam dicere rectè dices Est enim cuius consilio huic mundo prouidetur ut inconcussus eat actus suos explicet Vis illum naturam vocare non peccabis Est enim ex quo nata sunt omnia cuius spiritu viuimus Vis illum vocare mundum non falleris Ipse enim est totum quod vides totus suis partibus inditus se sustinens vi sua Sen Natur. Quaest l. 2. c. 45. some sort they haue acknowledged a prime cause a supreame power which made and ouer-rules all
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
are by institution custome or compact other instrumentall meanes as it were morall instruments of conueiance as signing and sealing liurey and season or something in earnest representing the whole interest Mysticall acts they are because done in a c Sacramentū 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mystery wherein some d Sacramentū dicitur sacrum signum siue sanctum secretum Bernard Serm. 1. de caen dom sacred and secret matter is farther intended by that which is outwardly done and vsed The spirituall things signified by the outward elements are the all sufficient a Signum est res preter speciem quam ingerit sen sibus aliud aliquid exse faciens in cogitationem venire Aug. l. 2. de doctr Christ cap 1. Verbum visibile Aug. hom in Iohan. 80. meanes of grace the body and blood of Christ the mediatour once offered by himselfe for vs. The foreskinne circumcised was it not a type of the promised seed to Abraham and his prosterity b Rom. 9.5 of whom as concerning the flesh Christ came God blessed for euermore The paschall lambe did it not represent Christ the lambe slaine from the begining of the world in the counsell of God And now c 1. Cor. 5.7 Christ our passeouer is slaine d 1. Pet. 1.19 a lambe without blemish and without spot The water in baptisme is it not the e v. 2. sprinkling of the blood of Iesus Christ The f Cor. 10.16 bread which wee breake is it not the communion of the body of Christ But besides these spirituall things which are the meanes grace signified by the outward elements there are also spirituall acts of grace to wit our admission into the catholicke Church and the communion of saints intended by the outward actions whereby the sacraments are administred and receiued and without the which they are not compleate being as their names import certaine h Res gesta Isiod Docentur eriam homines socramenta esse actiones diuinitus institutas Polon confess Sacramenta exercitia sunt Calv inst lib. 4. c. 14.6 Signum practicum Bel. ceremonia ritus solennis L. 1. de◠Sacram. c. 9.10 11. acts that consist in the doing Not the foreskinne but the cutting of it as God had appointed was the circumcision not the lambe but the eating of it as was prescribed was the passeouer not the water but the i Baptismus non est aqua quae est res per manens sed lotio in aqua quae est operatio transiens Gab. dist 4. q. 2. dub 4 washing dipping or sprinkling with it in the name of the Father sonne Holy ghost is baptisme not the bread and wine but the vsing of them according to Christ his institution is the communion Howsoeuer the materialls themselues visible or spirituall or both may sometimes be called by the names of the sacraments as k 1. Cor. 10.16 the cup the communion l c. 5. v. 7. Christ the passeouer by a figuratiue speech most vsuall in things of so neere relation and not vnfit in figuratiue ordinances yet the elements although consecrated are not compleat sacraments vntill the other actions pertinent concurre whereby they are administred and receiued nor doe they continue sacraments any longer then while they are so vsed A mans deeds what are they to any one though in writing signed and sealed with his owne hand and seale vnlesse they bee deliuered and receiued as his act and deed By baptisme the sacrament of our new birth BAPTISME the a Tit. 3.5 lauer of regeneration the seale of adoption initiation and admission into the Church and b Heb. 12.23 company of the first borne which are written in heauen the couenant is contracted God preuenting vs with his grace which by the other sacrament is confirmed or renewed c Iohn 3.5 Except a man bee borne againe of water and the holy Chost he cannot enter into the kingdome of heauen When being regenerate wee take new names Christian names d Es 44.5 One shall say I am the Lords and an other shall call himselfe by the name of Iacob and an other shall subscribe with his hand vnto the Lord and syrname himselfe by the name of Israell Now because we are by nature the e Eph. 2.3 Children of wrath and by corruption f v. 1. dead in sinnes and trespasses wee cannot be new borne but by a kinde of resurrection from the dead Therefore g Coloss 2.12 wee are buried with Christ in baptisme wherein also we are risen with him thorough the faith of the operation of God who hath raised him from the dead Whereof the water in baptisme is a most significant signe For water was the first element i Gen. 1.2 vpon which the spirit of God moued and produced all things according to the word and will of God k 2. Pet. 3.5 By the word of God the heauens were of old and the earth consisting of the water and in the water And wee by sinne being as water spilt vpon the ground doe by the grace of God in Christ thorough his spirit l Es 44.4 spring vp againe as willowes by the water courses a Ps 92.12 1◠and shall flourish in the house of our God as b Ps 1.3 trees planted by the riuers side c Es 44.3 I will powre out water saith God vpon him that is thirsty and flouds vpon the dry ground I will power my spirit vpon thy seed and my blessing vpon thy ofspring Whether we respect our regeneration admission or spirituall resurrection all which concurrent graces are intended by this sacrament it implyeth a reciprocall act betwixt God and vs. His call our answere his iustification of vs by acceptance in Christ our d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 3.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3.6 Vid Act. 8.37 Anima non lauatione sed responsione sancitur Tertulide resur carn stipulation of a good conscience towards him his remission of our sins For e 1 Iohn 1.7 the blood of Christ clenseth vs from all sinne our repentance from dead workes to serue the liuing God hauing our f Heb. 9.14 consciences purged by his blood who thorough the eternall spirit offered himselfe without spot to God And therefore it is also called the sacrament of g Act. 2.3 repentance for the remission of sins h Deut. 26.17.18 Lauacrum illud èst obsignatio sidei Tertul. lib. de penit Now thou hast avouched the Lord this day to bee thy God the Lord hath auouched thee to be one of his people Of this contract there are i 1. Iohn 5.7 three that beare witnesse in heauen the Father the Word the Holy ghost these three are one For k 1. Pet. 1.2 we are elect according to the foreknowledge of God the Father thorough sanctification of the spirit and sprinkling of the blood of Christ l 1. Iohn 5.8 And there are three
that beare witnesse in earth The spirit and the water and blood and these three agree in one For Christ m Eph. 5.26 sanctifieth clenseth his Church with the washing of water by the word that is by his blood thorough the spirit whereof the water and the word are the most significant signes and instrumentall meanes n 1. Iohn 5.6 This is he that came by water and blood euen Iesus Christ not by water only but by water and blood and o Es 53.12 poured out his soule which is in the blood for vs. And now he a V. 10. seeth his seed b Psal 22.30 a seed that serveth him accounted to him for a generation c Ioh. 6.63 It is the spirit that quickneth them euen the renewing of the holy Ghost by the washing of regeneration And d 1 Ioh. 5.6 it is the spirit that beareth witnesse vnto them because the spirit is trueth For e Eph. 1.13.14 Vnde tanta virtus aquÄ™ vt corpus tangat cor abluat nisi faciente verbo Non quiadicitur sed quia creditur Aug. tract 80. in Iohan. after that wee beleeue we are sealed with that holy spirit of promise which is the earnest of our inheritance the pledge of our adoption The minister indeed baptiseth in the name of the Father and of the sonne and of the holy ghost by vertue of God his word and of the commission giuen by Christ Iesus But it is God himselfe that giues the blessing As by Aaron and his sonnes he ordained the blessing of the children of Israel saying f Num. 6.27 They shall put my name vpon them and I will blesse them In a Church once planted Poedobaptisme baptisme is administred vnto all that come or are brought therevnto even to new borne infants by Christ his ordinance and may not be neglected or needlesly deferred First because we haue g Omnis anima eousque in Adam censetur donec in Christo recenseatur Tert. lib. de anima c. 40. need to bee regenerated so soone as wee are borne being still borne in sinne which h Crescit cum aetatibus culpa Ambr. lib. de Noe Arca c. 22. groweth every day stronger and stronger vpon vs. Secondly children haue right of admission into the couenant and Church of Christ Iesus so soone as they are borne i Act. 2.39 For the promise is made to vs and to our children I will be thy God and the God of thy seed and not to ours only but to all afar off For now all nations are called and by baptisme to be admitted k Math. 28.19 Goe teach all nations baptising them So that in what nation soeuer the Gospell is preached generally receaued all therein may be baptised being presented therevnto by the Church Wherein some especially who a Accommodat illis mater Ecclesia aliorum pedes vt veniant aliorum cor vt credant aliorum linguam vt confiteantur Aug. ser 10. de verb. Apostoli present them vndertake for them as it were new parents in the Lord. For he is a father that doth a fathers part as in the Gospell b Luc. 10.29 c. he is a neighbour that doth the part of a neighbour Thirdly baptisme is presently due because Christ hath set no time for it whereas the eight day was appointed for circumcision but hath indefinitely commanded saying c Mark 10.14 suffer little children to come vnto me for to such belongeth the kingdome of heauen And so it seemes the Apostles did for they baptised whole d 1. Cor. 1.16 housholds amongst whom it is more then likely there were some children Lastly as children haue need and are capable of baptisme so is it profitable vnto them principally as a meanes of regeneration ordained by Christ through the grace of God and withall because their godly parents they who sustaine that place are bound thereby and made more carefull to teach them and themselues are occasioned to enquire and learne what d As the Israclites of the Passover Exod 12.26 that solemne service meanes and to performe the same As for the vow in baptisme g Sicut ergà secundum quendam modum sacramentum corporis Christi corpus Christi est sacrameÌ„tum sanguinis Christi sanguis Christi est ita et sacramentum fidei fides est Aug. ep 23. ad Bonifac. it e Sequitur in corde conversio cuius mysterium pracessit in corpore Aug. l. 4. de bapt c. 24. respecteth the time to come whereof we are capable from the first as f 1. Sam. 1.11 Samuel was vowed by his mother before he was borne and wherein we must bee answerable to the last For the faith required wee are baptised into it For God preventeth vs with his grace and thereby inableth vs to be his schollers h Tit. 2.11.12 The grace of God that bringeth salvation teacheth vs i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 28.19 Goe teach saith Christ or make Disciples baptising them and bee k Act. 2 38. baptised say they every one of you and you shall receaue the gift of the holy Ghost And so likewise for repentance it is indeed conditioned in baptisme a Ibid. Repent and bee baptised Whereof such as be of age must giue present b Vid. Mat. 3.6 testimony with c Act. 8.37 confession of their faith But for little children they are baptised innocents in Christ as they are borne peccants in Adam and for actuall transgressions which repentance doth properly respect they are called innocents I am sure their cause is much better in that respect then in elder age when by repentance we must vndoe as much as is done of our liues Wherefore Christ saith d Mat. 18 3. Quantò magis à baptismo probiberi non debet infans qui recens natus nihil peccauit nisi quod secundum Adam carnaliter natus contagium mortis antiquae prima natiuitate câ—ntraxit Qui ad remission em peccatorum acâ—ipiendam hoc ipso facilius accedit quod illiremittuntur non propria sed aliena peccata Cypt. in ep ad epis Fidum de infant bapt Except yee become as little children yee cannot enter into the kingdome of heaven Baptisme being the Sacrament of inititation is but once into the couenant and state of grace Anabaptisme which is but one for all men being once administred as Christ hath instituted Not e 1. Cor 1. one of Paul an other of Apollo another of Cephas an other of Christ as if Christ were divided or we baptised into any mans name sect or faction We beleeue one baptisme for the remission of sinnes f Eph. 4.5 One Lord one faith one baptisme And that but once g Sicut generatio carnalis vna est nec repeti vterus potest ita regeneratio spiritualis Semel enim nascimur semel quoque renascimur Aug. tract in Iohan 11. cap. 12. Once
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
was euer delighted to bee vvith the sonnes of men hath spoken in diuerse manners at sundry times at first in personall appearances f Praeludia incarnationis Tertul the forerunnings of his incarnation afterwards by his forewitnessing spirit in the Prophets for g Revel 19 10 the testimony of Christ Iesus is euermore the spirit of prophesie and now at last in the flesh as was promised from the begining Hee is the Word in substance whereof the Scripture is the utterance The vnbeleeving Iewes cavilled with Iesus h Iohn 8.13 that his testimony of himselfe was not good i v. 15. iudging of him after the flesh and according to their manner k c. 5.44 vvho receiued honour one from another and sought not the honour that comes from God But as Christ then proved himselfe to bee the Word incarnate The intent of Scripture so doth the Scripture proue it selfe to bee the vvord written l Iohn 7.18 Hee that speakes of himselfe seekes his owne glory but hee that seekes his glory that sent him the same is true and there is no vnrighteousnes in him So did Christ seeke the glory of God vnto the death so doth the Scripture throughout For it is the maine scope both of the law and of the gospell and of all that haue spoken or written the word of God For they speake not in their owne names in any vaine-glory but in the name of the Lord thus saith the Lord and they conceale not their faultes and infirmities that God only may haue the glory of his owne word Which though it be sometimes n Num verò Deus mentis vocis linguae artifex disertè loqui non poterit Imò verò summa providentia carere fuco voluit ea quae diuina sunt vt omnes intelligerent quae ipse omnibus loquebatur Lactant plaine is alwaies o Ps 19.8 pure though sometimes darke is alwayes p Heb. 4.12 powerfull in all respects most q Institui animum intendere in Scripturas sanctas vt viderem quales essent et ecce video rem non compertam superbis neque nudatam pueris sed incessu humilem successu excelsam velatam mysterijs August l. 3. confes c. 5. maiesticall Againe r Iob. 5.3.4 I receiue not testimony from man saith Christ but these things I say that yee might be saved Indeede in matter of judgement where there is a claime of right a strickt proceeding in law ſ Deut. 17.6 Ioh. 8.17 euery vvord shall stand in the mouths of two or three witnesses t v. 15. c. 5.45 But I iudge no man saith Christ So for the Scripture first of the old Testament u Rom. 15.4 Whatsoeuer thinges were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope And for the Gospell in the New Testament w Ioh. 20.31 These things are written sayth Saint Iohn that yee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing you might haue life through his name Wee may bee sure all this is not forged by any creature man or Angell good or bad for none that hath any feare of God durst arrogate to himselfe such power authority as is proper to God alone and no Deuill nor instrument of his would euer speake so much good of God and x Nulla alia scriptura nisi ista immediatè ducitad vitam beatam quae sola est vita simplicitet quia mortem neseit Lyranus in prolog in SS bibl so much for our good to his glory in our saluation It is our part therefore to giue him the glory that we may reape the benefit y Iohn 3.33 Hee that hath receiued the testimony of Christ hath set to his seale that God is true but he z 1. Iohn 5. that beleueeth not hath made God a lyar because hee beleeueth not the record that God gaue of his Sonne And this is the record that God hath giuen to vs eternall life and this life is in his Sonne It were vnreasonably foolish for vs in this case to demand farther proofe of God his word because it is a case not of iudgement but of couenant and that of his free grace for our only benefit not for any advantage to himselfe and that vpon this onely condition that wee truely beleeue and accept it a Ioh. 5.24 Hee that beleeueth shall neuer come into condemnation b Ioh. 3.18 Hee that beleeueth not needeth no more iudging hee is already condemned in himselfe because hee hath not beleeued For therefore his sinne remaineth for the which the law condemneth Will condemned malefactors stand vpon it to haue the King proue his pardon before they will accept it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 1.15 This therefore is a faithfull saying worthy of all acceptation that Iesus Christ came into the world to saue sinners Let him receiue it that can saying I am the cheife For the consent of Scripture The consent in Scripture it hath in effect bin declared already the summe whereof is that the Law and the Prophets giue testimony to Christ foretelling what he should doe d Ioh. 5.39 Search the Scriptures saith he for they testifie of me e Quibus Dominus testimonium perhibet tanquà m testibus suis Aug. l. 2. contra ep Gaudentii c. 23. And he againe giues testimony vnto them performing what they forespake of him f Ioh. 5.36 The workes saith hee that the Father hath giuen me to finish the same workes doe witnesse of mee For all things were foretold of him g Ioh 13 19. that when they came to passe wee might beleeue So that the two Testaments giue h Nà m quia latorem duo testamenta per vnum pacta Deum in Christo copulat vna fides Lex antiqua novam firmat veterem nova complett In veteri spes est in novitate fides Sed vetus atque novum coniungit gratia Christi mutuall testimony one to the other in Christ and both giue testimony of him and he to them like i Exod. 25.18 c 37 8. 9. Nonne tanquam duo Seraphin clamant adinuicem concinentiam laudis altissimo Ita duo testamenta fideliter concordantia sacratam concinunt veritatem Deo Aug. ep 119 ad Ianuar as the 2. Cherubims ouer the mercie seate point with their wings one to the other and both looke downe into the Arke of the couenant They in the Old Testament k 1. Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister the thinges which are now reported vnto vs by them that haue preached the Gospell vnto vs with the Holy Ghost sent downe from heaven which thinges the Angels desire to looke into l Eph. 3.9.10 Even the mystery which from the beginning of the world hath been hid in God who created all thinges by Iesus Christ which now by the