Phil. 2.16 For the sonnes of God shine as lights in the world holding forth the word of life Especially the faithfull ministers of the word whom Christ therefore calleth e Mat 5.14 the light of the world And if their f Reu. 2.5 candlesticke be set vp in a setled and flourishing Church great and glorious is the light thereof especially in the holy assemblies and most principally in generall counsels A faire way-marke and a forcible inducement to way-fairing men to bend their course that way But yet all this cannot make one true beleeuer g Quis enim imponat mihi necessitatem vel colendi quod nolim vel quod velim non colendi Lact. lib. 5. de vera sap cap. 14. Religionis non est cogere religionē quae sponte suscipi debet non vi Tertul. ad Scapulam No authority of the Church can command faith in a man vnlesse h Hos 2.14 Cathedram habet in coelo qui corda docet Aug. God speake to his heart muchlesse doth it giue truth to the word They both are the proper worke of the same i Sicut Christus legis prophetarum impletio est ita spiritus Evangelij Chrisost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in ps 95. spirit of truth expressed in the Scripture impressed on the heart of euery true beleeuer k 1. Iohn 5.6 It is the spirit that beareth witnesse because the spirit is trueth l 1. Cor. 14.37.38 Wherefore if any one thinketh himselfe to be spirituall let him acknowledge the things that are written even the scripture to be the word of God But if any will be ignorant let him be ignorant still m 1. Corinth 14.23.24.25 The comming together of the whole Church in some place suppose it be in counsell or for diuine service occasioneth one that beleeueth not or that is vnlearned to come in but it is the word there preached that entereth into him and convinceth him and iudgeth him that openeth the secrets of his heart and then falling downe on his face he worshippeth reporteh that God is in them of a truth n Euangelio non crederem nisi me Catholicae Ecclesiae commoueret authoritas August The Church being more sensible may happily first moue a man but o Ego solis canonicis Scripturis sine vlla recusatione debeo consensum Idem August contr Pelag. de natura grat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego in sola Scriptura acquiesco Theodoret Dial. 1. c. 6. the Scripture being most certaine doth at last resolue every beleeuer They who liue in some low bottome may take notice that the Sunne is risen by the shining thereof vpon some high and eminent Church but who so getteth vp thither sees the Sunne it selfe risen and perceiues with his owne eyes that hee is in the hemisphere of light and sayth as the men to the woman of Samaria p Iohn 4.42 Now I beleeue not because of thy saying I haue heard it my selfe and know it indeed that it is the word of life q 1. Ioh. 5.9 If we receiu the testimony of men the testimony of God is greater r v. 10. He that beleeueth hath the Testimony in himselfe he that leeueth not hath the testimony against himselfe because ſ Iohn 12.48 the word that hath beene spoken that shall iudge him at the last day In the meane time Christ the Testator hath appointed some with power and authority in his Church to publish and require his word The Administrators and overseers as administrators and ouerseers to his Will and Testament The ministers of the Gospell are to administer the the same with the Sacraments as the t 2 Cor. 5.20 Ambassadours of Christ and u 1 Cor. 4.1 stewards of the mysteries of God hauing charge * 1 Tim. 4.16 Act. 20.28 to looke to themselues and their doctrine and to all the flock ouer which the holy Ghost maketh them ouerseers For the commission once giuen by Christ to the Apostles was not to cease with them but to continue euen x Mat. 28.19.20 so long as the precept bindeth and as his promise supporteth which is vnto the worlds end Wherefore they ordeined others by laying on of hands to succede them in that office and ministery with power also to doe the like so to deriue the same by a perpetuall succession to all posterity y Per ministros dispares Dei munus aequale est quia non illorum sed ejus est August contra Crescon lib. 3. c. 6. loquitur de Bapt. Now though the ministers of the Gospell be all of the same order with equall power to administer yet are they not all of the same degree as ouer-seers But some are in higher place z 2 Tim. 5.22 Tit. 1.5 to ordeine Elders a 1 Tim. 1.3 to charge the Pastours to teach no various doctrine b ch 5.19.20 to heare and to censure them c Tit. 1.11 to stop their mouthes and to silence them d ch 3.30 And after the first and second admonition vtterly to reiect a man that is an hereticke Who hauing this speciall power of Iurisdiction reserued to them for e 1 Cor. 14.40 decency and order sake are therefore called Bishops by an excellency that is f Speculatores Inspectores Vid. Duaren de sacr Eccl. minist ac benef lib. 1. cap. 7. ouerseers Besides these whose speciall office is in the Gospell God hath also ordayned the civill Magistrate from the beginning g 1 Pet. 2.13.14 whether the King as supreame or the governours that are sent by him h Custos vtriusque tabulae Vid. Duarenum de sacr Eccl. Minist ac benef l. 1. c. 5. 6. to administer his Law and to ouersee the due performance and execution thereof with power of life and death according to the Lavv of Nature euer in force i 1 Pet. 2.14 for the punishment of euill doers for the praise of them that doe well Whereunto all Nations euen by the light of Nature haue submitted k V. 13. but wee must submit our selues to euery ordinance of man for the Lords sake l Rom. 13.4 The Magistrate is the m Hoc jubent Imperatores quod jubet Christus quia cùm bonum jubent per illos non jubet nisi Christus Aug. ep 166. Minister of God to thee for thy good if thou doe that which is good but if thou doe that which is euill bee afraide for hee beareth not the sword in vaine These two ministrations the one ciuill the other Ecclesiasticall doe by mutual offices as the Law and the Gospell jointly and mutually support one another for the building vp of the body of Christ his Church and kingdome The * Vos Episcopi estis corum quae in Ecclesia sunt agenda ego verò episcopus extra Ecclesiam a Deosum constitutus Constantinus Imperator vt refert Eusebius in ejus
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
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
the close Glory be to God on high as it were an Eccho or report to that word of vvisdome povver goodnes wherby they were all made d Psal 145.10 All thy vvorks praise thee O God the more excellent the worke is the more it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Si Phidiae esses effigies meminisses vtique tui ipsius atque etiam sculptoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis artificis cùm sis opificium quarè id ipsum dedecoras Arrian Epict. l. 2. c. 8. cōmends the Maker Yet is al this but in dumb f Psal 19.1 V. 3. The Heauēs declare the glory of God the firmament shevveth his handywork But there is no speech nor language vvhere their voice is not heard vnlesse it be the g Rom. 8.22 v. 21. groaning of the Creation vnder the burden of corruption all abased being abused by sinne to the dishonour of the Creatour Wherefore it earnestly expecteth v. 19. and vvaiteth for the manifestation of the Sonnes of God that it may bee deliuered in their glorious liberty Of all the creatures v. 21. man only in this inferiour world was made with an vnderstanding heart to know God with speech to praise him which was his excellency aboue other creatures In which respect the holy king cals h Psal 108.1 his tongue his glory accounting this vse thereof when we blesse God the greatest happines i Psal 84.4 Blessed are they that dwell in thine house they shall bee euer praising thee Now the whole world is Gods house for there his k Esa 6.1 temple is wheresoeuer he manifesteth his glory which wee may behold contemplate in his workes whithersoeuer we looke l Gen. 28.17 Surely this is none other but the house of God And the large volume of nature if there were none other is it not a faire copy of Gods glory laide before our eies in his temple that we should reade it and praise him Which he hath written with his owne finger as it were in emblemes hieroglyphikes even things themselues Euery vvorke of God being a vvord for hee spake things euery day a line there is not a day without a line m Psal 19.2 Day unto day vttereth speech night unto night sheweth knowledge n v. 4. their line is gone out through all the earth And the whole text fairely continued in the course of nature notwithstanding the many parenthesies of miraculous euents our cōtinual digressions But if this volume be too large read man the epitomy of all know thy selfe know all And who can hide such knowledge in him but it will breake forth into the o Ego conditoris nostri verum hymnum compono existimoque in co veram esse pietatem nō taurorū hecatombas ei plurimas sacrificari casias aliaque sexcenta odoramenta ac vnguenta suffumigari sed si noverim ipse primus deindè aliis exposuerim quaenam sit illius sapientia quae virtus quae bonitas Hoc autèm omne invenisse quo pacto omnia adornarentur summae sapientiae est effecisse autèm omninò quae voluit virtutis est invictae ac insuperabilis Gal. l. 3. de vsu part c. 10. praise and glory of God that made him p Psal 139.14 I will praise thee O Lord for I am fearefully and wonderfully made Yet are there greater wonders then this which God hath made knowen vnto vs. q 1. Tim. 3. v. 16. Without controuersie greate is the mystery of godlines God was manifest in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleiued on in the world receiued vp into glory And all this to bring vs vnto the same glory whereof wee are assured by his spirit And now what greater happines than to haue our hearts full of ioy our mouthes of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. l. 1. c. 16. praise vnto our God in whom we enioy all good Such was the happines of man and his cheife delight in the state of innocencie who called all things as they were presented to him by their ſ Gen. 2.19 names speaking of them no doubt to the glory of God the Creatour And such is the glory happy estate of the Saints Angels in heaven who cease not day and night saying t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hominem Deus animal praestantissimum et vt suae naturae respondens ita vniuersi constitutionis oculum in mundo collocavit Quamobrem hic rebus imposuit nomina quarum fuit signator Euryphamus Pythagoricus l. de vita ex Stobaei Ser. 101. holy holy holy Lord God Almigty which was and is and is to come u Rev. 4.8 Thou art worthy O Lord to receiue glory and honour and power for thou hast created all things and for thy pleasure they are and were created x vers 11. All the glory that we can do our God heavenly Father is only in his name which he hath How wee should glorifie God prescibed by the law of Nature as it were gotten by himselfe by his y Exod. 33.19 workes and published by his word z c. 34.5.6 proclayming his name The Lord the Lord c. we can adde nothing to his glory in Person who is aboue all glory and praise a Psal 50.23 Who so offereth praise he glorifieth God Yet must vvee glorifie him not only in word praising his workes but in deed also doing his word b Mat. 5. c. 16. That others seeing our good workes may glorifie our Father which is in heaven c Mich. 6.8 Wherefore he hath shewed thee O man what is good whose d Dei voluntas est non tantum recta sed etiam regula Bonav in sent lib. 1. dist 41. q. 2. in conclus will is the rule of all good who only knowes how himselfe will be served Which he hath prescribed at first by nature since by the law giuen in ten cōmandements as it were e Exod. 34.28 ten words requiring so many duties forbidding so many sins in generall with all their particulars accessaries A perfect law for man to haue liued by to the glory of God the law-giuer Which hee thereby prescribes in the same manner and order as wee are taught to desire the same of God by prayer For the hallowing of his name in heart word and deed he gaue vs the three first commandements that wee should know and acknowledge him the only true God with faith feare and loue and none other by that name or with any such religious honour and affection f Esay 42.8 This is my name saith he and my glory will I not giue vnto another The fourth commandement prescribes his kingdome and the other six his will to bee done by vs in earth as it is in heaven Yet so as that the glory of God is interessed
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
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