da fidem et senti virtutem Aug. Serm. de nativ heart by faith and then his flesh in her wombe h Heb. 11.11 Did not Sarah her selfe receiue strength through faith to conceine vvas deliuered of a child vvhen shee vvas past age because shee iudged him faithfull vvho had promised So did the blessed Virgin more then so i Faelix Maria quae Dei promissionem corde amplexa sibi totique mundo salutem concepit ac peperit Calu. in locum by faith k Legerat Maria ecce concipiet in utero et pariet filium imò credidit futurum sed quomodo heret non anteà legerat non enim quemadmodum fieret vel prophete tanto fuerat reuelatum for she hauing heard beleeuing that the seed of the vvoman should breake the serpents head as it was promised at the beginning that a virgine should conceine and beare a sonne God with vs as it was afterward prophesied and now beleeuing through the Holy Ghost that shee her selfe was so highly honoured to bee that vvoman that virgin blessed amongst vvomen l Tantum enim mysterium non hominis fuit sed Angelorum ore promendum Ambros lib. 2. in Lucam as shee was greeted by the Angell she became not onely the mother but the m Mifit Deus Filium suum natum non per mulierem sed ex muliere Bafil in locum matter of Christ his humane nature And therefore her cosen Elizabeth congratulating her conception said Blessed is she that n Luk 1.45 Vides minimè dubitasse Mariam sed credidisse etideò fructum fidei consecutam Ambros in verba Elizabet Beata quae credidisti l 2 in Lucam Dicens beata quae credidisti apertè indicat quià verba Angeli quae dicta ad Mariam fuerant per Spiritum agnouit c. Greg. hom 1 in Ezek. Itaque ab illa mox discedit Angelus vâ—potè confecto planè negotio cujus causa ad illam missus fuerat Gualter hom 3 die conceptionis beleeued for there shall be a performance of the things that vvere told her of the Lord. Thus the eternall sonne of God assumed or tooke vnto himselfe the humane nature and without confusion of natures became God and man in one person It was necessary that Christ should bee as well man as God to discharge his threefold office The offices of Christ First of a Prophet to bring vnto vs the word of reconciliation the glad tidings of sauing peace trueth For man hauing sinned could no more endure to heare God himselfe speake in his maiesty And therefore when the Law was giuen they craved an intercessor saying a Exod. 20. v. 19. Let vs not heare the voyce of God any more lest vve die wherefore b Gal. 3. v. 19. the law vvas ordained by Angels in the hand of a Mediatour And for the gospell Moses promised them saying c Deut. 18. v. 15.16 The Lord your God shall raise vp a Prophet vnto you from the midst of your brethren like vnto me him shall you heare Therefore the sonne of God came vailed vnder the flesh that hee might familiarly and yet powerfully teach vs his Fathers will Againe because d Heb 8 3. euery High Preist is ordained to offer gifts and sacrifices therefore it vvas of necessity that Christ should haue somewhat also to offer And that such as was shadowed by their sacrifices as might bee acceptable to God and availeable for vs. e Heb 9.22 But vvithout shedding of blood is no sacrifice no remission f c. 10.45 Neither is it possible that the blood of buls and of goates should take away sinne Wherefore vvhen hee commeth into the vvorld he saith Sacrifice and offering thou vvouldest not haue but a body hast thou prepared me It was iust with God that man should make satisfaction for mans transgression and it was meet for vs that so the children of men might haue the benefit of the Sonne of mans merit Lastly for his greater conquest and of the more glorious redemption of vs and for the kingdome in vs to the Father from the handes of our enemies it became our Lord and King the captaine of our salvation to take our feeble nature and that of the weaker vessell that hee might shew his strength in our weakenes and conquer Satan at his owne weapon g Heb. 2.14 Hee vvas therefore partaker of flesh and blood v. 15. that through death hee might destroy him that had the power of death that is the Devill and deliuer them vvho through the feare of death vvere all their life time subiect to bondage h v. 10. And it became him for vvhom are all thinges and by vvhom are all thinges in bringing many sonnes vnto glory to make the captaine of their salvation perfect through sufferings that he might bee i Isay 45.21 a iust God and a Sauiour All which offices are accordingly discharged and performed for our reconciliation and redemption by that one Mediatour betwixt God and man the man Christ Iesus The office of the great Prophet he performed in the dayes of his flesh k Ioh. 7.46 Hee spake as neuer man spake and sealed the trueth of the vvord which hee had preached with his blood as generally all the Prophets did l Act. 7.52 For vvhich of the Prophets haue they not slaine The office of the High Priest hee performed at his death himselfe the sacrifice himselfe the Priest as hee had foretold by the vvord of his Prophesie and hee euer makes it good vnto vs by the power of his Majestie Hee suffered a cruell a shamefull a cursed death vpon the crosse measuring out the heigth and depth the length and breadth of his merit and satisfaction for the sinnes of the whole world m Heb. 12.2 And now he that endured the crosse despising the shame is set downe at the right hand of the throne of God Where hee exerciseth his regall power and authority with all might and maiesty making good his word and sacrifice with God for his faithfull people against all the enemies of his-grace n Act. 5.31 For him hath God exalted with his right hand to bee a Prince and a Sauiour to giue repentance vnto Israell and forgiuenes of sinnes And hee shall come againe to iudge both the quicke and the dead o Es 33.22 The Lord is our iudge the Lord is our Law-giuer the Lord is our King hee will saue vs. Wherefore although it bee the scandale of the Iewes and the reproach of Christians with them and with all Infidels vnto this day that Christ should come in the forme of a servant and should suffer such indignity and extremity as Iesus did not beseeming the innocency and excelleney of such a person as they supposed the Messiah should bee yet is it our glory that the Sonne of God hath vouchsafed vs such grace and p Gal. 6.14 God forbid that vvee should
THE MYSTERY OF GODLINESSE A GENERALL DISCOVRSE OF THE REASON THAT IS IN CHRISTIAN RELIGION By WILLIAM SPARKE Divinity Reader at Magd Coll in Oxford and Parson of Blechly in Bâ—â—kingham-shire 1. Cor. 14.19 I had rather speake fiue words with my vnderstanding that I might teach others also then ten thousand words in an vnknowne tongue 1. Pet. 3.15 Sanctifie the Lord God in your hearts and be ready alwayes to giue an answere to every man that asketh you a reason of the hope that is in you with meekenesse and feare OXFORD Printed for WILLIAM WEBB 1628. TO THE MOST ILLVSTRIOVS GEORGE DVKE OF BVCKINGHAM LORD HIGH ADMIRALL OF ENGLAND c. KNIGHT OF THE HONOVRABLE Order of the Garter THE singular grace and Munificent bounty which your Grace pleased to vouchsafe my humble petition for repaire of the Parish Church where I liue vnder your Honourable Patronage most Noble Lord bindeth and at once imboldneth mee to make this publike acknowledgement hauing laboured in the spirituall building whilst the materiall was in hand to set vp through lights in the house of God Such pious deedes of Gratious Lords and Noble Benefactours are worthy to be reported after many reasons now principally for this that the world may discerne against the slanderous adversaries of true religion that shee hath not beene barren nor vnfruitfull of good vvorkes whilst in a fewe late yeares more Churches Colledges and Hospitals haue beene repaired and built then in many ages of their devoutest ignorance and superstition In the meane time what havocke haue they made of the Churches not breaking down the carued worke with axes and hammers but devouring the liuing teÌ„ples of the holy Ghost with fier and sword setting vp their abomination of desolation where they can prevaile Your Grace will goe on to do good as you are great and to Patronise the truth which here comes into your presence in her naked simplicity crauing to goe forth honoured with your name and authority Knowing that God will honour them that honour him 1 Sam. 2.30 but they that dispise him shall be lightly esteemed To him therefore having learned of the good courtier Nehemiah Nehem 2.4 to direct our prayers even whilst wee make petition vnto Princes I bowe the knees of my soule that hee will bee pleased to adde of his Grace to your Grace still more and more who is able to make all graces abound towards you 2. Cor. 9.8.11 that you alwaies hauing all sufficiency in all things may abound to every good worke which shall cause by vs many thanke giuings vnto God Your Grace his faithfull Chaplaine and humble servant in Christ Iesus WILLIAM SPARKE The Preface to the Reader TRVTH proues it selfe and disproues error Which if it might bee fully and fairely cleared in the great mystery of revealed grace would soone put to silence the endlesse controuersies of religion with all honest hearts Wherein many haue at all times languished away which being now growne from words to blowes haue wasted the Churches and shaken the faith of the most insomuch that if Christ should now come a Luke 18.8 should hee finde faith on the earth when b Mat. 24.12 the loue of so many is waxen cold Religion hath beene so long disputed that now it may be questioned whether there be any or no most men seeming to bee resolued according to that of Nigidius in A Gellius Religentem esse oportet c Noct. Attic. l. 4. c. 9. religiosum nefas Whose practise is either vanished into an empty speculation or meerely pretended vnder an idle profession Was ever chaste Virgin or matron so shamefully handled by the most debaushed ruffians as sacred trueth hath been by her loue making paramours whilst every faction haling her to themselues they haue torne her peece-meale amongst them That we neede not serue her now as once the Levite did his concubine d Iudg. 19.29 to cut her in peeces and to send her into all the coasts of Israel Every tribe hath a part and that they make much of more then of the whole which best serues their owne turnes How infinitely is the pretending head swolne bigger then the whole body being long since fallen from it Never was any Saints relique so improved and vbiquitated How vast are the secular armes growne being cemented to that monstrous head without neck or shoulders A Catholique head with Catholique armes How farre are the legges divaricated beyond the stride of any Colossus as if they would never come together againe to walke one and the same way How is the body pined the while and vtterly wasted away whilst every part stands apart as in the f Menen Agrip. Liv. l. 2. Apologue refusing to labour or take care for the whole Is not this the trueth Thus hath shee beene vsed whose life is Christ whose body is the Church in the house of hir friendes They haue peirced my hands and my feete yea my head and my side they may tell all my bones there is no whole part in mee And they who should haue taken downe her tortured body imbalmed and wrapped it vp in fine linnen vntill it rose againe haue playd the curious Anatomists and dissected every member with so many subtile quaeries and disputes that it is almost as hard to finde the trueth in their bookes as in the others liues Which could we see as faire as she is in her iust proportion and comely feature such is her grace that shee would even ravish our soules with vnsatiable loue and delight and would make vs all of one minde minding that one thing vvhich is necessary There haue not wanted skilfull handes I confesse to gather vp and put together her dismembred limbs to adorne and set her out in her liuely beauty and I thinke many of them had the Spirit of God to reviue her againe and to quicken her Since shee hath brought forth many children vnto God And now what more No more but the same againe in an other manner if by any meanes this vvayvvard age not pleased with varieties may bee perswaded g 2 Thes 2.10 to receiue the loue of the truth that vvee may be saued Likenesse begets liking and lookes beget loue I haue therefore indeavoured to present vnto rationall men a view of the reason that is in Christian Religion The reason I say not of it for it is of faith which hath no vvorth if the truth bee obvious but the reason that is in it how it is thus in the Analogie and Symmetrie of the whole and euery part not why euery particular is so or so which being revealed from God may bee apprehended by faith can not be comprehended by any vvit of man Suffice it vs who proceed in our knowledge vpon certaine principles by comparing their issues that we finde all things ansvverable to what we haue receiued and our faith in nothing deceiued or deluded My principall aime in this ensuing discourse is to giue
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
d Rom 1.20 The invisible things of him from the creation of the world are clearely seene being vnderstood by thinges that are made euen his eternall power and Godhead And if we doe but fetch our owne pedigree as needes we must from one e Luk. 3.38 man at the last we shall finde that one God whose sonne he was even the worke of his hands f Act. 17.26.27 For God made of one blood all nations of men to dwell on all the face of the earth and determined the times before appointed and the boundes of their habitation that they should seeke the Lord. And if vvee obserue the course of times vvee shall come to the auncient of dayes g Act. 14.17 vvho hath neuer left himselfe vvithout vvitnes at any time vvhose being beyond time vvithout place aboue nature must needes bee infinite and therefore h Neque in natura neque extra duo possunt esse infinita Iul Scal exercit 395. Socrates damnatus ad cicutam à vita quam à sententia de vno Den decedere maluit Plato orsus epistolam ab vno Deo agebat seriò ad Dionys ep t 3. Cum iurant cum optant cum gratias agunt non Iovem aut Deos multos sed Deum nominant Lactant l. 2. de ver sap c. 1. Anima licet falsis dijs exancillata cum tamen resipiscit ut ex crapula somno Deum nominat quod Deus dederit omnium vox est iudicem quoque contestatur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturalitèr Christianae Tertul. in Apolog. singular admitting no partner For the second commandement vve can vvorship God no otherwise then we can know him But that which can be known of God namely hiseternal power Godhead was neuer seen by any man but only vnderstood by the effects thereof in his workes by his vvord Nor can he be expressed but by vvord whom we know only by name beleiuing his word Neither the nature of God who is invisible nor of man whose heart was most answerable caÌ„ in reasoÌ„ the worship of God by any i Solem lunam specula Dei non adoranda sed spectanda mundumque illius templum dicit Plutarchus de Iside Osiride creature or outward shape no whit agreeable to either For the third commandement it were most vnreasonable in nature to take the name of God in vaine when nature it selfe tels vs for k Deus natura nihil faciunt frustrà a principle that God made nothing in vaine as if God were nothing but an empty name who is all in all and all the bonour wee can doe him is onely in his name l De die septimo qui inter omnes mortales celebris est magna apud plerosque ignorantia est hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur graecè si quis interpretetur Septimana dicitur Hoc nomine mortales omnes diem istum appellant at nominis causam nesciunt plerique Theoph. Antiochen Patriarch l. 2. ad Autolycuum The greatest difficulty of naturall reason is for the fourth commandement not because there is no such reason thereof but because nature it selfe being corrupt and disturbed by sinne beareth little or no mention and remembrance of the first creation nor can hardly bee perswaded thereof But God hath therefore expressely giuen vs the reason of that law plainely taken from the vvorkemanship of nature it selfe Namely that it was finished in six dayes and so m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur ita cum requiescimus ipse requiescere dicitur quo donante requiescimus August ep 119. ad Ianuar. agens dc Sabbato rested as it seemes in its perfection and gaue as it were rest vnto God on the seaventh day Wherefore the Lord blessed the seaventh day and hallowed it Of which n Septem dies sunt qui volumine temporum per sua vestigia reuocantur Aug. ep 86. ad Casulan period of time there seemes still to bee some mention in nature notwithstanding our corruption namely by the continuall changes of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formam lunÄ™ complectitur nam prima est corniculata quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant deindè medilunia quaÌ„ dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehine dimidsato maior quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mox plena quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item tres formas praedictas desiciens repetit Hic numerus lunae cursum significat nam vnum 2.3.4.5.6.7 faciunt 28. Martian Capel Satyric l. 7. de Heptade Ecclesia verò adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis signatur August ep 119 agens de Sabbato Vid. Isidor Eccles offic lib. 1. cap. 31. sublunary things every seaven dayes x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hipp lib. 2. aph 24. Idem de carn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phisitians obserue who are most versed in the workes of nature accordingly to be credited in their faculty And something there is in it that the very y Quis enim sacrum illum diem per singulas hebdomadas recurrentem non honorat Philo Iudaeus de vniversis gentibus loquens lib 2. de vita Mosis Idem testatur Iosephus lib. 2. contra Apion ad finem Heathens haue solemnised the seaventh day although they knew not why but vainely consecrated it to the resting planet z Vid. Clav. in cap. 1. Iohan. de Sacro Bosco pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur vtpote die auspicatissimo Scholiast in Aristoph ad Aves Vid. quae habet Clemens Alexandr lib. 5. Strom. ex Homero Hesiodo Callimacho Saturne as it might seeme for the slow motion thereof or to some other such a Amnis sabbaticus qui in Iudaea sabbatis omnibus siccatur Plin. natur hist lib. 31. cap. 2. Aliter enarrat Iosephus de bel Iud. lib. 7. cap. 24. Vid. Fulleri Miscâ—ll lib. 1. cap. 9. fond imagination But we who by b Heb. 11.3 faith vnderstaÌ„d that the worlds were framed by the word of God the first article of our creed can easily admit in common equity the naturall reason which God hath given of this law And knowing that the Sabbath was made for man in his best estate for whom all things were made and hee last of all with vnderdanding to behold and praise God in his glorious worke that he might rest in so doing most glorious and happy vpon which day it seemes the man was so excercised when he gaue names to all things according to their natures to the glory of the creatour wee are well perswaded that there is and ever will bee a perpetuall cause even in nature to remember the Sabbath
vita lib. 4. cap. 24. magistrate can not giue what himselfe hath not the power of orders to administer the Word and Sacraments But where it pleaseth n Isai 49.28 God to raise vp Kings and Queenes to be nursing Fathers and nursing mothers to his Church they may and will giue leaue to such as are ordained to exercise their ministry in their dominions assisting them and providing for their maintenance o 1 Cor. 9.14 worthy the Gospell of Christ Iesus And they can p Quandò Imperatores veritatem tenent pro ipsa veritate contra errorem jubent qued quisque contempserit ipse sibi judicium acquirit August ep 166 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist pol. l. 3. c. 11. command their people to heare them to q 2 Chron. 34.32 enter covenant with God by their ministery and to keepe the same at least in the outvvard act and they will not be negligent by all meanes to prouide for the peace of the Church r Rex nolentibus praeest episcopus volentibus ille terrore subijcit hic servituti donatur ille corpora custodit ad morrem hic animas servat ad vitam Hieron ad Heliodor in Epitaph Nepotian The Ministers of the Law haue power ouer mens goods the Ministers of the Gospell haue power to dispense the good things of God They can banish cast out of their coūtryes dominions These can excōmunicate out of the Church of Christ Iesus ſ Mat. 10.28 Iohn 19.10.11 They can kill the body hauing povver giuen them from aboue t 1 Cor. 5.5 These can deliuer ouer vnto Satan the lewde and vngodly such as loue not the Lord Iesus Yet both Civill and Ecclefiasticall Ministers and ouerseers are to doe Scripture the absolute canon of Faith and Life u In his quae apertè in Scriptura posita sunt inveninntur illa omnia quae continent fidem moresque vivendi August de doct Christ lib. 2. cap. 9. Adoro Scripturae plenitudinem Tertul. adversus Hermogen all according to the expresse will of GOD concerning vs in Christ Iesus Whose word in Scripture is the absolute x Sacra Scriptura regula credendi certissima tutissima Bellarm. lib. 1. de verbo Dei cap. 2 § 13. rule and cannon both of faith and life * 2 Tim. 3.16 17. The Apostle saith that all Scripture which then was only the olde Testament being giuen by inspiration of God was x Divinus sermo habet in publico vndè parvulos nutriat servat in secreto vndè mentes sublimium in admiratione suspendat Quasi quidam quippe fluvius planus altus in quo agnus ambulet elephas natet Greg. in praefat in lib. Moral ad Leand c. 4. profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God might be perfect throughly furnished to all good workes By it y Iohn 5.39 Christ himselfe was content to bee tryed and the z Act. 17.11 1 Cor. 15.3.4 1 Tim. 6.3 Apostles by the same and by the Gospell of Christ which they preached Nay the Law it selfe before they had the Prophets was the perfect will of God in respect of parts a Ps 19.7.8 The Law of the Lord saith the holy King is perfect converting the soule the testimony of the Lord is sure making wise the simple And therefore the Prophets themselues were to be tryed thereby b Is 8.20 To the Law and to the testimony if they speake not according to this truth it is because there is no light in them Insomuch that if their doctrine were not agreeable therevnto c Deut. 13.1.2.3 though they confirmed it with a signe and with a miracle that came to passe yet the people had warning not to harken to such for it was but to trye them and to proue them whether they loued the Lord their GOD with all their heart and with all their soule And since it pleased GOD once to expresse his Will by writing d Spiritus Sanctus ita Scripturas sacras modificavit vt locis apertioribus fami occurreret obscurioribus autem fastidia detergeret Nihil enim feré de illis obscuritatibus eruitur quod non asibi planissimè dictum reperiatur Aug. l. 2. de Chr. doct c. 6. the Holy Ghost hath so ordered the matter that almost euery seuerall booke in Scripture is a perfect modell of GOD his Will in respect of parts howsoeuer it pleased God by degrees to reveale his grace euer more and more vntill all was consummate in Christ Iesus as now wee haue it in the New Testament e Gal. 3.15 If it bee but a mans Testament yet if it bee confirmed no man disanulleth it nor addeth thereunto And shall any now f Rom. 12.3 thinking of himselfe more highly then hee ought or g Aeternam igitur legem mundis animis fas est cognoscere judicare non fas est Aug. de vera religione c. 31. presuming to know more then is meete dare to vsurpe authority aboue the Testament of Christ in the Scripture to prescribe against it or to dictate any thing h Lacte gypsum malè miscetur Irenaeus l. 3. adversus haeres c. 19. Quod de Scripturis authoritatem non habet eâdem facilitate contemnitur quâ probatur Hieron in Mat. 23. besides it as the absolute will of GOD to binde the conscience with necessity to i 1 Pet. 5.3 domineere ouer GODS heritage to smite his fellow-seruants and to vsurpe dominion ouer the faith k Deut. 17.18.19.20 The King sitting vpon his throne was bound to haue a copy of the Law of GOD with him and to reade therein all the dayes of his life that hee might learne to feare the Lord his God to keepe all the words of his Law and his Statutes to doe them that his heart might not bee lifted vp aboue his brethren and that hee might not turne aside from the commandement to the right hand or to the left And for the Ministers of the Gospell l 1 Tim. 6.3.4.5 if any man teach otherwise and consent not to wholesome words euen the wordes of our Lord IESVS CHRIST and the doctrine which is according to godlinesse he is proud knowing nothing and is destitute of the trueth supposing that gaine is godlinesse from such vvithdravv thy selfe m Gal. 1.8.9 Nay if any preach any other Gospell though an Angell from Heauen let him bee accursed n Revel 22.18.19 I testifie to euery man saith S. Iohn for conclusion of all his testimony is true that if any man shall adde vnto these things God shall adde vnto him the plagues that are vvritten in this booke Canon amussis neque additionem patitur neque ablationem Theophilact in 3. c. ad Philipp and if any man shall take avvay from the vvords of the booke of this Prophesie God shall take avvay his part out of the Booke
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
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
hath sanctified that call not thou nor cause thou to be called common or vncleane * 8. Commandement It was the Diuels delight to z Iob. 1. rob Iob of all that hee had He set the Sabaeans and Chaldaeans on worke as he doth all others of that trade But the blessed Angels a 1. King 19.5 Mat. 4.11 minister vnto vs and receaue vs hence into everlasting habitations * 9. Commandement It is the Divell that is b Rev. 12.10 the accuser of his brethren and a false one c Ioh. 8.44 For he is a lier and the Father of it But the blessed Angels d Iud. v. 9. bring no rayling accusations no not against the Diuell himselfe in their greatest conflicts * 10. Commandement Lastly the blessed Angels hauing fulnesse of ioy and all sufficiency in God enuy not the glory prepared for vs as the Divell did our first happinesse and doth still maligne and oppose by all meanes our purchased redemption e Luk. 15.10 but they reioice exceedingly at the conuersion of a sinner f 1. Pet. 1.12 they longe and desire to looke into the accomplishment of God his glory in vs. So must wee g Phil. 2.4 looke not euery man on his owne things only but euery man also on the things of others and not only eschew the euill forbidden but doe all good vnto all men implied in the law h Eccl. 9.10 whatsoeuer our hand findeth to doe as wee haue ability and opportunity i Ps 16.2 Our goodnesse indeed extendeth not vnto God nor to the glorified Saints Angels for what good can we doe vnto them k V. 3. but to the Saints that are on the earth and to such as excell in vertue whilst l Gal. 6.10 we doe good vnto all especially to them who are of the houshold of faith Whereby yet we m Cum ipsis angelis sumus vna civitas Dei cuius pars in nobis peregrinatur pars in illis opitulatur Aug. de civ D. l. 10. c. 7. hold communion with the heauenly host in imitation of them indeauouring to doe the will of God in earth as it is done in heauen by the blessed Angells following the examples of holy men n 1. Cor. 11.1 as they haue beene followers of Christ Iesus that we may bee all like vnto our heauenly father o Eph. 5.1 Eorum filii dicimur quorum actus imitamur Orig. in Ezek. hom 4. followers of God as deare children p Ps 119.89 O Lord thy word is setled in heauen for ever q 90. Thou also hast established the earth and it abideth Thy will be done on earth as it is in heauen r V. 91. according to thine ordinances for all are thy servants CAP. III. The Refuge of Hope We are saued by hope The Law perfect wee imperfect Good workes not well done Grace and merit incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious Doe you now by grace fulfill the Law and merit glory by good workes Wee are saved by hope NO God knowes we all sinne continually and still a Rom. 3.24 come short of the glory of God Which we acknowledge in the regresse of the prayer b Heb. 6.18.4.16 flying for refuge to the throne of grace to lay hold on the hope that is set before vs. c Rom. 8.24 For we are saued by hope in respect of the full accomplishment of our purchased redemption and of the reall fruition thereof which we are now assured of whereinto wee are firmely estated by faith What is hope but a faithfull expectation of good things to come d V. 24. V. 25. Hope that is seene is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then doe we with patience wait for it In the meane time we are not worth the bread wee eat but haue need to beg it vpon almes at the hands of God from day to day much lesse are we worthy eternall life and glory For although by the grace of God we vnfainedly desire and faithfully endeavour to liue according to the tenor of the perfect law of libertic yet who dares stand to be tryed by the rigour of that royall law For the e Illud autem praeceptum non penitùs impletur ab homine in bac mortali vita sed exparte non ex toto quia ex parte diliginues in futuro autem implebitur ex toto Pet. Lomb. l. 3 sent dist 27. lit F. whole law is required of every one The law perfect we imperfect insomuch that f Iam. 2.10 whosoever offendeth in any one point is guilty of all g C. 3.2 but in many things we offend all many things we know many more that we know not h Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret sinnes The Law requireth the whole man i Deut. 6.5 Mat. 22.37 all his heart all his minde all his soule all his strength but we as k 1. Cor. 13.9 we knowe but in part so we loue and so we doe but in part the least part of what wee ought l Rom. 7.22.23 We may happily delight in the law of God after the inner man * Legem implere id est non concupiscere Quis ergò hoc qui vivit potest August de tempore serm 49. but still there is another law of the members warring against the law of the minde which often brings vs into captiuity to the law of sin m Rom. 7.14 The law is spirituall perfect but we are partly carnall therfore imperfect For althoug n 1 Tim. 1.14 the grace of God be exceeding abundant with faith loue which are in Christ Iesus and shall be in the end o 2 Cor. 12.9 sufficient for vs vnto saluation because it euer p Rom. 5.20 superaboundeth our still abounding sinnes yet in the meane time who is sufficient for it q 2 Cor. 4.7 We haue the heauenly gift in * Nemo esse sine delicto potest quamdiu Carnis indumento oneratus est cuius infermit as triplici modo subiacet dominio peccati factis dictis cagitationibus C. Lactant l. 6. Instit cap. 13. carthen vessels whereby we faile our best actions we corrupt our best workes with carnall respects wee staine and pollute the best motions that arise in vs euē as the purest foūtain water running thorough a filthy channell drawes corruption All our r Hos 6.4 goodnes is as the morning dew ſ Es 64.6 all our * Ipsa iustitia nostra ad examen diuinae iustitie deducta iniustia est sor det in destrictione iudicis quod in aestimatione fulget operantis Greg Mor. lib. 5. cap. 8. righteousnesse as polluted
ragges t Iob 9 30.31 If I wash myselfe saith righteous Iob with snowe water make my hands neuer so cleane yet shalt thou plunge mee in the ditch and mine owne cloathes shall make mee filthy What is that ditch but natures corruption drawen by a perpetuall trench thorough all man kinde from the loines of our first parents Whereof holy king Dauid was by his fall caused to complaine u Psal 51.5 I was shapen in iniquity in sin hath my mother conceaued mee And what are the * Zech. 3.3 filthy cloathes but the carnall motions which being fashioned to our corrupt hearts doe like our garments x Heb. 12 1. easily beset vs and can neuer bee cleane put off vntill nature it selfe bee dissolued Which made Saint Paul cry out y Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death Solomon puts the question to all men liuing z Prov. 20.9 wÌ„ho can say mine heart is cleane I am pure from my sinne And himselfe being now become a preacher of repentance makes the answer for all a Eccl. 7.20 There is not a iust man vpon earth that doth good sinneth not If there be any be hee as iust as Iob b Iob. 38.3.40 7. let him gird vp his loines like a man I will demand of thee saith God and declare thou vnto mee Wilt thou disanull my iudgement Wilt thou condemne me that thou maist be righteous c Rom. 3.4 Nay let God be true but euery man a lyer let God be iust but euery man a sinner e Gal 3 19. Wherefore then serues the law it was added because of transgressions that wee may know our f Sedcur praecipitur homini ista perfectio cum in hac vita eam nemo habeat Quia non recte curritur si quo currendum est nesciatur Pet. Lomb. l. 3. Sent. dist 27. lit G. duties and defaults g Rom. 4.15 Where no law is there is no transgression h 1. Ioh. 3.4 for sinne is the transgression of the law i Rom. 5.13 and without the law sinne is not imputed Where sinne is not acknowledged grace is not accepted k Rom. 3.20 but by the law is the knowledge of sinne l Rom. 5.20 Therefore the law entred that the offence might abound but where sinne abounded grace hath superabounded The law euer remaines the perpetuall rule of our duety though vnsufficient for our safety m Rom. 8.3 being weake through the flesh And now it hath a double vse first directly to shew vs n Nec latuit prÄ™ceptorem praecepti pondus hominum excedere vires sed iudicavit ex hoc ipso suae illos insufficientiae admonere vt scirent sanè ad quem iustitiae sinem niti pro viribus oporteret Bernard sup Cant serm 50. what is good and evill that o Rom. 2.18 wee may approue the things that are more excellent being instructed out of the law and that wee may performe the same in all holy obedience to him that commaundeth then obliquely to bring vs by p Data est enim lex superbis hominibus viribus suis totum tribuentibus vt cum implere non possent legem datam praevaricatores inuenirentur facti rei sub lege peterent misericordiam à legis conditore August de actis cum Felice Manich. l. 2. c. 11. repentance to the q Heb. 4.16 throne of grace that we may obtaine mercy and finde grace to helpe in the time of need In which respect it is a r Gal. 3.24 schoolemaster still to bring vs vnto Christ reducing vs vnto him obliquely as it were per impossibile not that the law is of things Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil 19. hom Nemo ad impossibile obligatur Non deus impossibilia iubet sed inbendo admonet facere quod possis petere quod non possis Aug. l. de natura gratiae cap. 43. impossible but because we are still impotent and vnable Both which vses of the law Saint Iohn hath put together saying t 1. Iohn 2.1 â— These things I write that you sinne not but if any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Now u 1. Tim. 1.8 we knowe that the law is good if a man vse it lawfully knowing this that the law is not made for a righteous man namely not to iustifie a man nor to condemne any whom God hath iustified but the law is made for the lawlesse and disobedient to curbe and condemne them who will not be reformed * y. 11. according to the glorious gospell of the blessed God Now if our workes done in grace be not answerable to the law of an holy life Good works not well done then sure they can not merit eternall life and glory The things happily are good that we doe in their owne nature and according to the law of God and they may doe good being beneficiall vnto others as to honour our betters is good and the law of God almes deeds are good and doe good to the poore and yet are they not so good as to merit for vs eternall life glory at the hands of God First because they are not so * Querb abs te vtrum haec opera bona benè faciant an malè Si enim quamvis bona male tamensatit negare non potes eum peccare qui malè quodibeâ—t facit August contra Iulian. Col. 1036. l. 4. c. 3. well done as they ought in regard of some necessary circumstance Vnbeleevers may happily doe the things which God requireth but not their duties because they doe them not in conscience to him that commandeth and without faith it is impossible to please God Then if wee of faith doe some duties and neglect others when he that hath commanded one hath commanded all Can some few good workes make satisfaction for so many euill a Heb. 11.6 Whosoever will be saued before all things it is necessary that he hold the Catholike faith which except a man belieue faithfully hee cannot bee saved Athanas his Creed Aliud est quod sponte impenditur naturae aliud quod praeceptis dominicis ex charitate debetur obedientiae Greg. hom 27 in Evang. Hoc peccarunt quod homines sine side non ad eum finem ista opera retulerunt ad quem referre debuerunt Aug. l. 4. cont Iulian. c. 3. Sordet natura sine gratia Prosper ep ad Russinum which we haue done and compensation for so many other good workes which wee haue left vndone And yet the very workes of faith by some carnall respects interuening are not so good nor so well done in true loue as they ought For true b 1. Cor. 13.4.5 Plenissima charitas quae iam non possit augeri quamdiu hic homo vivit est in