glory saue in the crosse of Christ Iesus q Luk. 24.26.27 knowing by all the Scriptures that hee ought to suffer such thinges and so to enter into his glory As it was shewed by the r 1. Pet. 1.11 Prophets through the spirit of Christ that was in them testifying before hand his sufferings and the glory that should follow ſ Habak 2.3 The vision whereof is yet for an appointed time but in the end it shall speake and not lye Which wee are well assured because the promises are by him already performed For hee hath broken the serpents head in that hee ouercame the Deuils temptations in person cast him out of possession in other men triumphed ouer principalities and powers on his crosse and led them captiue when hee ascended and hath euer since t Magnus Deus Pan mortuus est vide Plutarchi libellum de defectu oraculorum silenced their deluding oracles and hee will shortly trample Satan vnder our feete And for the other promise of the blessing vpon all nations hee hath v Eph. 2.16 reconciled all vnto God in one body by the crosse having slaine the enmity thereby who came and preached peace to vs that were afarre off and to them that were nigh x Gal. 3.8 The very same Gospell which was preached before to Abraham in thee shall all the nations bee blessed was thus performed y v. 14. For now the blessing of Abraham is come on the Gentiles through Iesus Christ The grace of our Lord Iesus z 1. Cor. 1.30 Who of God is made vnto vs wisdome righteousnes sanctification and redemption Wisdome in the acknowledgement of him by faith a Colos 2.3 Wisdome in vvhom are hid all the treasures of wisdome and knowledge and of the Father by him b Matth. 11.27 Cui enim veritas comperta sine Deo Cui Deus cognitus sine Christo Cui Christus exploratus sine Spiritu Sancto Tert. l. de an c. 1. For no man knoweth the Father but the Sonne and hee to whom the Sonne hath reuealed him And both by the Holy Ghost who proceeding from the Father and the Sonne spake by the Prophets and Apostles and still speakes in their word to the heart of euery true beleeuer c 1. Cor. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost by whom we also crie Abba Father d Prov. 30.4 Tell mee now who is hee that ascended and descended and hath established the bounds of the earth what is his name and what is his sonnes name if thoucanst tell If thou canst not tell e v. 2. Surely thou art more brutish than any man and hast not the vnderstanding of a man f v. 3. Thou hast not learned wisdome nor hast the knowledge of the holy g 1. Iohn 5.20 But vvee know that the Sonne of God is come and hath giuen vs an vnderstanding that wee may know him that is true and we are in him that is true euen in his Sonne Iesus Christ This is the true God and eternall life For h Iohn 17.3 This is life eternall to know the onely true God and whom he hath sent Iesus Christ whereby wee are made wise vnto saluation Christ is our righteousnes Righteousnesse even i Ier. 33.16 the Lord our Righteousnes k Rom 3 25. Iustitia Dei dicitur non qua iustus est Deus sed quam dat homini Deus vt iustus sit homo per Deum August tract 26. in Iohan. whom God hath set forth to bee a propitiation through faith in his blood to declare his righteousnes that hee may be iust and the iustifier of him that beleeueth in Iesus m Rom. 10.5 Moses describeth the righteousnes of the Law that the man that doth those thinges shall liue by them Which Saint Paul applies vnto vs in Christ That n v. 6.7 wee need not ascend into heaven nor descend into the deepe to seeke the man Christ is the man who hath fulfilled all righteousnes and hath o Christi caro damnauit peccatum quod nascendo non sensit quod moriendo crucifixit vt in carne nostra esset justificatio per gratiam vbierat antè colluvio per culpam Ambros cont Novatian de poenitentia lib 1. cap. 2. satisfied for our vnrighteousnesse p Rom. 10.4 Wherefore hee is the end of the Law for righteousnesse to euery one that beleeueth q Cap. 5.18 Obedientia in vtramlibet partem propenderit aut culpam adiungit aut gratiam Haec nos in primo Adā traxit ad mortem haec nos in Adam secundo ad vitam vocavit Ambros l. 1. de Iacob vita beata cap. 3. For as by the offence of one man iudgement came vpon all men to condemnation even so by the righteousnesse of one the free gift is come vpon all men to iustification of life Whereof they are altogether ignorant r Rom. 10.3 who going about to establish their owne righteousnesse hauc not submitted themselues to the righteousnesse of God But ſ Luk. 7.35 Deus ergò sapientia est quia sapientia Dei Filius est mox Iustificemus ergò Dominum vt iustificemur à Domino Ambros in Luc. l. 6. c. 1. wisdome is iustified of her children And as it is our glory to glorifie God so to iustifie him is our righteousnesse Againe Christ is our Sanctification Sanctification for a Heb. 2.11 both hee that sanctifieth and they who are sanctified are all of one both of one nature hee having assumed the flesh and wee through him being made b 2. Pet. 1.4 partakers of the diuine nature by his spirit both in one case hee in our steade c 2. Cor. 5.21 being made sinne for vs and vvee in him by grace d Col. 1.21.22 vvhom hee reconciled in the body of his flesh through death to present vs vnto God holy and vnblameable and vnreproveable in his sight For as hee satisfied God for vs by his suffering so he sanctified vs vnto God by offering vs vp in himself Lo I come saith he to doe thy will O Lord. And he submitted vnto the death saying not my will but thy will be done e Heb. 10.9.10 By the which wil we are sanctified by the offering of the body of Iesus once for all And by that offering hee hath perfected for euer all those that are sanctified f Rom. 5.19 In ptimo Adam offendimus non faciendo praeceptum in secundo autem Adam reconciliati sumus obedientes vsque ad mortem crucis Irenaeus lib. 5. advers haeres Wherefore as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Lastly Christ is our redemption Redemption g Gal. 3.13 Delevit chirographum debita nostra affixit illud cruci vti quemadmodum per lignum facti sumus debitores
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
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
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
deliuery from euill and by the way that we may be supplyed with things needfull for this life by his ordinary providence and all to the eternall praise of his Kingdome power and glory Which is not only the first and greatest part but the very end and reason of our most earnest and devoted desires not onely of things spirituall and temporall for our better enablement and incouragement in his seruice here but euen also of life eternall hereafter that seeing wee cannot through our owne default so glorifie God in this life as we ought and might if we had beene so happy we may yet happily bee saued through his grace and mercy to his eternall praise and glory in the world to come Neither hath CHRIST heerein taught vs to pray otherwise then GOD commanded vs to doe For a 1. Tim. 1.5 the end of the Law is loue b 2. Tim. 3.2.4 not of our selues but of God c Deut. 6.5 with all the heart with all the soule with all the minde and with all the strength This is true godlines in the zeale of his glory A duty neuer repealed but ratified by the Law giuer himself here in person saying d Matt. 22.37.38.39 This is the first great Commandement and the other is like vnto it namely that thou loue thy neighbour as thy selfe both in e Incomparabiliter plus charitatis Deo quam nobis fratri autem quantum nobis ipsis impendere debemus nam Deum propter se nos verò provimos propter Deum diligere debemus Aug. de arin l. 8. c. 8. a second place vnto God that is for his sake and according to his will to doe and to be done by as he hath commaunded The reason why we should principally intend GOD his glory trusting him for our safety is intimated in the first wordes of the prayer calling GOD our heauenly Father grounded vpon the first Article of our faith In God the Father Almighty maker of Heauen Earth For a sonne honoureth his father the father provideth for his children Now GOD is our Father both by Nature and Grace who made vs all things both in Heauen and Earth redeemed vs by his Sonne Christ Iesus calleth vs by the Holy Ghost and thereby communicateth himselfe and all good vnto vs wil bring vs to euerlasting life that we may eternally praise him f Rom. 11.36 For of him and through him and to him are all things to him bee glory for euer and euer Amen Wee made not our selues The Author of our good neither can wee saue our selues therefore we are not our owne but his creatures instruments g Act. 17.28 in whom we liue moue haue our being h Prov. 16.4 Who made all things for himself yea euen the wicked for the day of euill i Initio non quasi indigent Deus hominem plasmavit Adam sed ut haberet in quem collocaret sua beneficia Non solum ante Adam sed ante omnem conditionem glorificavit verbum patrem suum manens in eo ipse à patre glorificabatur quemadmodum ipse ait Pater clarifica me c. Qui in â—umine sunt non ipsi lumen illuminant sed illuminantur ab eo Irenaeus lib. 4. adversus haeres cap. 28. Not that his glory depends on the creature for as there was light when yet there was no starre in the Heauen to expresse it no body on earth to reflect it so was k Ioh. 17.5 the glory of God with himselfe before the world was Only it pleased him by the exuberance of his goodnes to manifest his glory in vs whom hee made after his owne Image l Et c. 31. Non indigebat Deus dilectione hominis Deerat autem homini gloriâ Dei quam nullo modo poterat percipere nisi per eam obsequentiam quae est ergà Deum not to gain any accession of glory by vs to himselfe who is himselfe all-sufficient but by communicating his goodnesse to make vs most glorious m Rom. 11.22 had we continued in his goodnessè to the praise of his glory Art requires some compleate materials to worke vpon and Nature out of a rude matter produceth euery creature but n Deus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm vt à Platone sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendus Iust Mart. in exhort ad Gent. God who is aboue both made all of o Ex nihilo terminativè non materialiter Iul. Scal. exerc 6. sect 13. nothing by creation Which the deepest Philosophy most busie in the search of Nature could neuer fully reach nor can comprehend by discourse of reason howsoeuer some of them seeme to haue had some notice thereof For the wisest of that profession supposing generally that of p Ex nihilo nihil sit in natura constituta non constituenda Vid. Tertul. adversus Hermogin nothing nothing can be vanished away in their imaginations of the q Si nulla fuit genitalis origo Terrarum coeli semperque aeterna fuere Cur supra bellum Thebanum funera Troiae Non alias alij quoque rescecinere Poetae Lucret. lib. 6. Vid. Theoph. Antioch adversus Autolyc lib. 2. Worlds eternity or of an eternall creation or else of a naturall manner of productioÌ„ of al things out of some matter and by some meanes when as yet there were none of theÌ„ But r Neb. 11.3 we through faith vnderstand by the word of God in the history of the Creation that the Worlds were framed by the Å¿ Quin Deum foecundissimo verbo creasse mundum aliquoties agnoscere videtur Trismegist Neque materia nec novo consilio opus fuisse Deo ad mundi creatiouem asserere videtur Algazel contra Averroem Word of God so that things which are seene were not made of things which doe appeare The last of all was man as it were a recapitulation of all for whoÌ„ all was made Who as he had an interest in al the creatures by his making so God gaue him power to vse them all by his blessing t Psal 8.6 For hee made him to haue dominion ouer the worke of his hands and put all things vnder his feete Of all the creatures the Angels who were made the first day when they were all made Angels of u Angelus est imago Dei manifestatio occulti luminis c. Dionys Areop de diuin nomin cujus ve ba prosequitur Alex. de Ales. part 2. qu. 20. memb 3. art 2. Bonavent l. 2 sent distinct 9. ad textum light man who was made the last day a light shining in darkenesse hauing his diuine soule pent vp in a body of clay are only called the x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. A Deo profecta semina non solum ea quibus pater meus me procreavit patrem avus verumetiam in res omnes è terra nascentes ac praecipuè in
Deo per lignum accipiamus nostri debiti remissionem Irenaeuslib 3. cap. 17. For he hath redeemed vs from the curse of the law being made a curse for vs. For it is written Cursed is every one that hangeth on tree And wherefore was the death on the tree accursed aboue all kindes of death but as the serpent was accursed aboue all beastes of the field Both for the first transgression whereof the serpent was the instâ—â—â—â—t the tree the occasion The father of all mankind would needes eate the sinfull fruite of the forbidden tree and the sonne of man must needes tast the deadly fruite of the cursed tree to recover our saluation as it were back againe by the same way h 1. Cor. 15.22 Wherefore as in Adam all dyed so in Christ shall all be made aliue Who hauing on the tree satisfied the law k Colos 2.14.15 blotted out the had writing of ordinances that was against vs and tooke it out of the way nayling it vnto his crosse And hauing so spoyled principalities powers he made a shew of them openly triumphing over them in it For when the law was satisfied and cancelled Satans commission for l Quomodo mors à capite superata videtur quae tanta adhuc libertate saevit in membra victa planè mors opus diaboli peccati poena victum peccatum causa mortis victus malignus ipse peccati author mortis Nam peccatum licet simul cum Christo cruci ipsius non dubitetur affixum adhuc tamen interim non regnare quidem sed habitare etiam in ipso dum viveret Apostolo permittebatur Sic mors ipsa minimè quidem adhuc abesse cogitur sed cogitur non obesse Bernard serm in transit S. Malachiae death which he had by the law expired m 1. Cor. 15.55.56.57 O Death where is thy sting O graue where is thy victory The sting of death is sinne and the strength of sinne is the law But thankes bee to God which giueth vs victory through our Lord Iesus Christ Thus the grace of God The spirit of Grace that bringeth saluation hath appeared vnto vs in Christ Iesus by which n Eph. 2.8 grace wee are saued through faith and that not of our selues it is the gift of God who worketh all grace in vs by his spirit As by the word spirit of God every thing was made at first as God would haue it So now he calleth men a Deus quos dignatur vocat quem vult religiosum facit Ambros l. 6. in Lucam c. 46. whom he pleaseth out of the world that lyeth in wickednes they b Hic absque cmendicatisaliunde suffragijs quos coÌ„pungit inungit quos invitat consummat quod praecipit efficit Arnold Bonav lib. de operibus sex dierum cap. 2. moued enlightened by his spirit belieue come c Haec erit vis divinae gratiae potentier vtique natura habens in nobis subjacentem sibi liberam arbitrij potestatem quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur Tertul de an cap. 21. Without whose grace wee haue no present faculty or ability by nature to make meanes for grace or of our selues to vse the meanes being offered d Eph. 2.1 c 4.18.19 Being dead in sinnes and trespasses alienated from the life of God past feeling For although wee haue the same e Potentias habemus potestatem amisimus powers of nature as at the first yet haue we not the same natur all power to vse them being in our selues vtterly indisposed and disabled as paralytikes haue little or no vse of their limmes and sences And is it not often so with perfect men f Potentia prima secunda that they haue not the power as wee say to doe on a suddaine an ordinary thing at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost in â—ad Corinth hom 24. or to make vse of that which is their owne g Eccl 5.19 Every man to whom God hath giuen riches and vvealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God And if it bee so with vs in these naturall things and temporall how much more h Neque fideles fiunt nisi libero arbitrio tamen illius gratia fideles fiunt qui eorum a potestate tenebrarum liberavit arbitrium August ep 107. ad VitaleÌ„ mox ab initio in things spirituall and eternall i 1. Cor. 2.10.11 Againe what man knoweth the things of a man which is in him Even so the things of God knoweth no man but the spirit of God by whom they are revealed vnto vs. For k v. 9. they are such as eye hath not seene nor eare heard neither haue entred into the heart of man And naturally nothing enters into the heart but by some sense whereby wee haue all our intelligence Now l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haec absque meliori afflatu acâ— diviniore virtute non posunt venire in contemplationem hominum Origen l 4. contr Celsum the things of God are not perceiued by sense nor comprehended by science but by manifestation of the trueth to every mans conscience in the sight of God through a priuate intelligence betwixt him vs by his spirit whereby he revealeth himselfe in the word m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque enim ab vllis perspici aut intelligi possunt nisi quibus Deus Christus eius concesserit intelligentiam Iust Mattyr in Dialog cum Triphone Iudaeo to whom he pleaseth from vnder the letter as Christ did sometimes manifest himselfe to be the word the Sonne of God from vnder the flesh n Prou. 17.16 Wherefore is there a price in the hand of a foole to get wisdome seing he hath no heart to it o 1. Cor. 2.14 For the naturall man receiueth not nor indeede perceiveth the things of God both because all our p Iam. 3.15 naturall wisdome being carnall is earthly and sensuall if not deuillish and because the things of God are supernaturall But q 1. Cor. 2.14 they are spiritually discerned by the same spirit whereby they were revealed r Iob. 32. v. 8. Surely there is a spirit in man but the inspiration of the Almighty giueth them vnderstanding Every grace of God in vs Preventing Grace is the impresse of the like grace of God towards vs expressed in Christ Iesus s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vocat Chrisost eiusque discipulus Isiodor Pelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impressed on our hearts by the Holy Ghost the almner dispenser of the manifold gifts and graces of God t 1. Cor. 12.11 dividing to every man sueuerally as hee will u Eph. 4 7. according to the measure of the gift of Christ * Iob. 1.16 Of whose fulnesse we all receiue euen grace
the just shall liue by his faith The state of Grace for it shall bee vnto him according to his faith which is of life from God the father in Christ Iesus his sonne our saviour by the Holy Ghost quickning the Holy e Habet popusus Dei plenitudinem suam quāvis magna pars hominū salvantis gratiā aut repellat aut negligat in electis tamen praescitis atque ab omnium gegeneralitate discretis specialis quaedā censetur vniversalitas vt detoto mundo totus mundus liberatus de omnibushominibus omnes homines videantur assumpti Ambr. de vocat Gent. lib. 1 c. 3. Catholique Church which is his body f Eph. 1.23 the fulnesse of him that filleth all in all A life of grace here by reconciliation and communion with God and a life of glory hereafter thorough the forgiuenesse of sinnes and resurrection of our bodies to eternall life The g 1. Pet. 3.7 grace of life in Christ worketh in vs a life of grace by his spirit For the sanctifying graces of GOD rest not in the habit but are in action h 1. Thess 1.3 The worke of faith the labour of loue the patience of hope i Heb. 11. By faith A bell by faith Abraham by faith every one of the holy men in the cloud of witnesses did some notable worke which did evidēce their faith to be indeed as they professed k v. 16. Wherefore God was not ashamed to be called their God l Iam. 2.22 Faith wrought with their works for m Heb. 11.6 without faith it is impossible to please God n Iam. 2.22 by workes was their faith made perfect For the perfection of vertue consists in action So must o c. 1.4 Patience haue her perfect worke p 1. Ioh. 3.18 So must loue be not in word neither in tongue but in deede and in trueth q Iam 2.15.16 If a brother or a sister be naked and destitute of dayly foode and one of you say vnto them depart in peace bee you warmed and filled notwithstanding you giue them not those things which are needfull to the body what doth it profit r 20.26 Faith without workes is dead and so is loue no faith indeede but a bolde presumption no loue indeede but a meere pretence ſ Iam. 2.18 Shew mee thy faith by thy workes but do thy workes before God in faith By faith our selues are iustified before God by good workes our faith and profession are iustified and approved vnto men For thereby it appeares that wee are in the faith and that our faith is in God t Tit. 3.8 This therefore is a faithfull saying that they which haue beleeued in God bee carefull to maintaine good workes u Iam. 2.26 For as the body without the spirit is dead so faith whithout workes is dead also And if our faith be dead whereby wee liue how dead are we * Iud 12. twice dead plucked vp by the roots x Rom 3.4 5. C. We are justified by a liuely faith sayth Saint Paul y Iam 2. We are not iustified by a dead faith saith St Iames wherefore little children z 1. Iohn 3.7 Let no man deceiue you saith St Iohn Hee that doth righteousnesse is righteous even as hee is righteous a 1. Tim 1.14 Now the grace of our Lord is exceeding abundant with faith and loue which are in Christ Iesus b 2. Pet 1.3 According as his Divine power hath giuen vnto vs all things that pertaine vnto life godlines through the knowledge of him that hath called vs to glory and vertue Now although the whole Church and euery true member thereof whom the Father hath chosen whom the Sonne hath redeemed whom the Holy Ghost hath effectually called through sanctificatiō sprinkling of the bloud of Iesus bee holy in Gods account although God bee glorified in his Saints here vpō earth by their blessed cōmunion with him with all men in loue wherby they are also highly dignified in a manner diefied c 2 Pet. 1.4 being made partakers of the divine nature so that they doe far excell al the world besides d 1 Iohn 5.19 that lieth in wickednes e In hac vita multi sine crimine nullus vero esse sine peccatis valet Greg. in Moral Vae etiam laudabili hominū vitae si remota misericordia discutias eam Aug. l. 9. confes c. 13. Nemosine peccato Negare hoc sacrilegium est Solus enim Deus sine peccato est Confiteri hoc Deo immunitatis remedium est Ambros in Ps 118. v. vlt. yet whē all is done we beleeue confesse that we haue stil need of farther grace mercy euen the forgiuenes of our sins if by any meanes we may attaine the resurrection of our bodies to eternall life Wherfore as on the one side f 1 Iohn 1.6 If we say that wee haue fellowship with God walke in darknes we lye doe not the truth So on the other side g V. 8. If we say that we haue no sin wee deceiue our selues and the truth is not in vs. But if we confesse our sins he is faithfull and iust to forgiue vs our sins to cleanse vs frō all vnrighteousnes If any man think that being of the Church in the cōmunion of Saints hee needeth not the forgiuenesse of sins to the last let him also raise his own body frō death to life h Phil. 3.20 21. But wee looke for the Sauiour the Lord Iesus Christ who shall change our vile body that it maybe fashioned like vnto his glorious body inheriting eternal life Which begins so soon as we beleeue i Iohn 5.25 for the houre is come that the dead heare the voice of the son of God they that heare it liue neuer ends nor shall euer be quite interrupted by sin nor death k V. 24. For he that beleeueth hath euerlasting life shall not come into condemnation but is passed from death to life The briefe of all is The praise of the glory of Gods grace that l Habak 2. The iust shall liue by his faith which the Prophet Habakucke receiued of God like as Moses receiued the Law namely vpon his watch-towre with expresse charge m v. 2. to write it and to make it plaine on tables And the Apostle hath giuen vs the constat thereof purposely n Gal. 3. comparing the two covenants together o v. 11. That no man is justified by the Law in the sight of GOD it is manifest For the Iust shall liue by faith p v. 12. And the Law is not of faith but the man that doth them shall liue in them q Rom. 3.27 Where is boasting now It is excluded By what Law By the Law of workes Nay but by the Law of faith r 1 Cor. 1.31 That according
of life and out of the Holy City and from the things that are vvritten in this booke BOOKE II. CAP. I. THE STIPVALATION of Faith by â—â—e Sacraments The answer of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Communion in loue The law conditioned The covenant indissoluble How is the covenant transacted betwixt God and vs BY the word of God on his part The Answere of a good conscience as hath beene declared in the two Testaments which being accepted on our parts by faith that worketh by loue and resteth in hope is mutually sealed and confirmed on both sides by two Sacraments a Heb. 4.2 The word preached profiteth not vnlesse it be mixed with faith in them that heare it nor faith professed vnlesse it worke by loue in them that haue it nor haue we then attained but rest still in hope of the glory of God to be revealed in vs. Faith in a larger sense and not vnvsuall implieth the other graces being a full assent to the word of truth accepting the grace offered in the Gospell vpon trust answering the law by loue which is the fulfilling of the law and the end there of For b 2. Tim. 1.5 the end of the commandement is loue out of a pure heart and a good conscience and faith vnfaigned Which when all is done expecteth the full accomplishment of the promises but of the law and of the Gospell in hope a Heb. 10.36 waiting with patience that after we haue done the will of God we may receaue the promise Thus we stipulate with God b Rom. 12.2 proue his will what is that good that acceptable and perfect will of God and c Ioh. 3.33 set to our seales that God is true * Rom. 1.17 And thus the righteousnesse of God is revealed from faith to faith From the truth of God a faithfull creatour to our faith in him his vnworthie creature And in vs from one degree of faith to another vntill we receiue the end of our faith euen the saluation of our soules The faith more especially is that whereof we make confession THE CREED saying I beleeue in God c. according to the Apostles Creed So it is called not only because it agrees with the Apostles doctrine being the very summe and substance thereof and might happily be d Russinus in Symbol Isiod l. 2 de Eccl. officiis c. 23. Aug. ser 131 Ambr. ser 38. agreed vpon by themselues as the absolute e 2. Tim. 1.13 forme of sound words and the rule of the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. erat 4. coutrà Arianos analogie of faith but principally because it is the very forme of the g 1. Tim. 6 3. words of our Lord Iesus Christ the great h Heb. 3.1 Apostle and high Priest of our calling Which besides his generall doctrine he seemes to haue expresly committed in trust to the Apostles in the very same order instituting the two Sacraments to bee administred by them and their successours in his Church for euer i Eph. 2.20 Which is built vpon the foundation of the Apostles Prophets Iesus Christ himselfe being the head corner stone a Regulam veritatis immobilem per baptismum accepimus Iraen adv heres l. 1. c. 1. Baptisme in the name of the Father and of the Sonne and of the holy Ghost takes vp the former part of the Creed to the holy catholique Church which is holy being b Eph. 5.26 sanctified and cleansed with the washing of water by the word And it is catholike admitting all commers by baptisme as the Lord appointed saying c Mat. 28.19 Goe teach all nations baptising them in the name of the Father and of the Sonne and of the holy Ghost * Vid. Martin procatech tract 4. Which part of the Creed being at first expressed in those few words and aunciently so vsed in baptisme was after enlarged with more articles especially concerning the second person by occasion of heresies that did arise The supper of the Lord which the Apostle calls d 1. Cor. 10.16 the Communion beginning with the communion of saints includes it and the articles following For Christ instituting this sacrameÌ„t cals e Mat. 26.28 the cup the blood of the New Testament saying expresly that it was shed for many for the remission of sinnes and for the other two benefits of communion in the body and blood of Christ namely the resurrection of our bodies and life everlasting St Iohn reports them plainely from Christ his owne mouth saying a Ioh. 6 5â— whosoever eateth my flesh drinketh my blood hath euerlasting life and I will raise him vp at the last day as he doth in like manner speak of our regeneration by baptisme c. 3. For S. Iohn onely of all the Evangelists doth not expresly report the very institution it selfe of the Sacraments but insteed thereof as it seemeth the spirituall graces intended by them Christ therefore himselfe is the author and finisher of our faith Who gaue vs his word by the Apostles wherevpon we beleeue according to their Creed the b In ea regula incedimus quam ecclesia ab Apostolis Apostoli à Christo Christus â— Deo tradidit Tertul. de praes c. 14. badge and cognisance of the Church catholike and Apostolike for ever c 2. Cor. 4.13 So they beleeued and therefore so spake and wee hauing the same spirit of faith doe also beleeue therefore so speake And so it must bee in the couenant of grace for God will write it in our hearts Euery man must haue as it were by heart the copy of grace the evidence of his saluation the charter of life the counterpane of the couenant betwixt God vs as it were a duplicate of the proued will of God to produce the same for himselfe in his owne person assenting to the truth and consenting with the Church rather then barely to alledge God his word for it although the word of God be the ground of our faith for hee may alledge the word that never beleeues it or else perverts it as they that are d 2. Pet. 3.16 unlearned and vnstable doe to their owne destruction But the iust shall liue by his faith Vpon these tearmes the couenant passeth by a Sacramenta mutuambabent relationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutuall stipulation The sacraments betwixt God and vs in the sacraments which are certaine b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidelia seu pignora b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsasacrificia per quae faedera intercedente iureiurando sanciebantur b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer Iliad 2. mysticall acts and deeds thereof on his part by his word and institution and on our parts by faith and acceptilation As in ciuill contracts besides the bookes drawen and agreed vpon there
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
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
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
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 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