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
remembring the words of the Lord Iesus how he said it is more blessed to giue then to receaue But wee are taught to possesse our soules in patience vnder the pressures of the world o Rom. 12.21 not to be overcome of evill but to ouercome evil with good p Praeparatione animi Aug. passim vid. Sixt. Senens Bibliot Sanct li. 6. Annotat 156. And to be willing to part with the lesser good for the greater where we may not enioy both Again q Mat. 5.21 yee haue heard it hath beene said by them of old time Thou shalt not kill but Isay vnto you that whosoeuer is angry with his brother without cause shall be in danger of iudgement and whosoeuer shall say thou foole shall be in danger of hell fire Now tell me whether is it easier to containe the tongue or to extend the hand Saint Iames saith r Iamer 3.2 if any man offend not in word the same is a perfect man ſ Mat. 5.27 Farther yee haue heard it was said by them of old Thou shalt not commit adultery but I say whosoeuer looketh on a woman to lust after her hath committed adultery already with her in heart And therefore if thy right eye offend thee plucke it out and cast it from thee for it is profitable for thee that one of thy members perish and not that thy whole body should be cast into hell Now whether doe they more t Mat. 19.12 that make themselues Eunuches for the kingdome of heauē Neither the one sort nor the other are commanded or counselled to vse violence on their owne bodies either to castrate or exoculate themselues u Eph. 5.29 For no man hateth his owne flesh but nourisheth it and cherisheth it euen as the Lord the Church Yet must all occasions of sinne be avoided vpon necessity and the * 1. Cor. 9.27 body be kept vnder x Gal. 5.24 the flesh crucified y Col. 3.5 the members mortified that they may be z Rom. 6.13 instruments of righteousnesse vnto God and not the weapons of vnrighteousnesse vnto sin a 1. Cor. 9.27 least we proue reprobates Generally these and the like heroicke works of grace and perfection are directly commanded where God giues ability that 's his gift and layes a necessity that 's his call b Mat. 19.12 and hee that can let him doe them c Extrà necessicatis discrimea non sunt operis praecepta sed affectus in praeparatione animi seruanda vt scilicet semper parati simus Aug. de his Christi mandatis vid. Sixt Senens Biblioth sanct l. 6. Annot. 156. But although it bee a dutie pleasing God to depart with all one hath when the Lord himselfe either by expresse commandement Mat. 19.21 or by his calling providence offering a iust occasion Heb. 10.34 enioyneth vs to doe it yet the presumptuous doing hereof without any such calling is vnlawfull B. White Orthod pag. 66. Sciendum est ergò Christum non impossibilia praecipere sed perfecta Hieron in 5. Math. otherwise they are not so much as counselled for the counsells of God are for our * 1. Cor. 7.35 profit not to lay a snare vpon any d Mich. 6. v. 8. He hath shewed thee ô man what is good and what doth the Lord require of thee but to doe iustly and to loue mercy and to walke humbly with thy God We see by faith The heavenly conversation what perfection the law requires as Christ hath interpreted the same which euery faithfull soule aimes at desires to attaine Wherefore beleeuing e Quoniam vitam humanam post resurrectionem similem dicit esse venturā vitae angelicae consequens est vitam muadanam ad vitam quae postmodum speratur disponi vt in carne viventes carnaliter non viuamus Greg. Nisen the cōmunion of Saints Angels we pray as he hath taught vs that the will of God may bee done by vs on earth as it is done by them in heauen that is perfectly For although the wil of God be not prescribed them by this very law nor in the selfe same things as to vs in regard of their excellent condition f Ps 103.20 yet doe they his commandements hearkning to the voice of his word they obserue as it were the same things which are inioyned vs in a perfect and more eminent manner as will appeare in the particulars for our imitation * 5. Commandement How glorious is the heauenly g Es 6.2.6 Colos 1.16 1. Thes 4.16 c. hierarchy keeping their stations Angels Archangels Dominions principalities powers thrones Cherubins Seraphins h Iudg. 5.20 The starres also in the firmament march in their order i 1. Cor. 15.41 And one starre differeth from another starre in glory It was pride and presumption that cast downe the divell and his Angels from heaven like lightning k Iud. v. 6. who kept not their first station but as the l Isai 14.13 Prophet alludes by the morning starre applying it to the proud king of Babel he said I will exalt my throne aboue the starres of God I will sit vpon the mount of the congregation in the sides of the north I will ascend aboue the heigth of the clouds I will bee like the most high m v. 12. How art thou fallen O Lucifer sonne of the morning * 6. Commandement As for murtherers n Ioh. 8.44 they are of their father the Divell who was a murtherer from the beginning o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Ioh 3.12 Cain was of that wicked one the Divell and slew his brother But the blessed Angels of heaven p Ps 91.12 beare vs vp in their armes q Ps 34.7 and pitch their tents about vs for our safegard * 7. Commandement r Mat. 22.30 They marry not nor giue in marriage God hauing made them all at once pure spirits but they honour our mariages And are the glad messengers of God his blessing vpon the mariage bed as ſ Gen. 18. vnto Abraham and vnto t Iudg. 12. Manoah and his wife u Malac. 2.15 Did not he make one yet had he the residue of the spirit and might haue made all men at once as he did the Angels And wherefore one That he might seeke a godly seed Therefore take heed to your spirit that the seed of God be no way adulterated imbased The divell that foule seducing spirit hath devised another doctrine to disgrace God his holy ordinance of mariage and is become a lying spirit in the mouths of his * Nuptiarum aditus intercludunt promiscuè convenire hortantur Aug. de Manichaeis quaest 72. in Nov. Testam false Prophets forbidding to marry x 1. Tim. 4.1.3 A principall point of the doctrine of Diuells prouoking to all vncleanesse and opening a gap to all confusion y Act. 10.15 But what God
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
revelation of that grace in Christ which was shadowed in the law What is it but the h Act. 13.32 glad tidings how that the promise vvhich vvas made vnto the Fathers God hath fulfilled the same vnto vs For i Heb. 4.2 the same Gospell vvas preached vnto them and vnto vs. k Iste intellectus Ecclesiae Catholicae conuenit quae veteris et novi Testamenti vnam asserit prouidentiam nec distinguit in tempore quos conditione consociauit Hieron l. 2. com in ep ad Gal. c. 4. The old couenant in the New Testament promised by the Old performed by the New l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Mart. Quaest Resp ad Orthod p. 354. Novum Testamentum in veteri est figuratum vetus in no vo est revelatum Aug. contr adu legis l. 1. c. 17. shadowed in the Old reuealed in the New reserued to one nation by the Old Testamen extended to all nations by the New The new couenant spoken of in the old Testament not a couenant vpon new conditions but a new condition of the old couenant No new couenant m 1. Ioh. 2.7 as Saint Iohn speakes of the commandement but the old covenant which was from the beginning And yet a new couenant God makes with vs vvhich thing is true in him and in vs In him because the couenant is renewed as hee promised in the seed of Abraham which is Christ with all nations of the earth n Gal. 3.8 For the scripture foreseing that God would instifie the heathen through faith preached before the Gospell vnto Abraham saying In thee shall all the nations of the earth be blessed It is true in vs because we are o Israel spiritualis à carnali non nobilitate patriae sed novitate gratiae nec gente sed mente distinguitur August doct Christ l. 3. c. 34. renewed thereby p. 2. Cor. 5.17 For if any man be in Christ Iesus hee is a new creature Old thinges are past away behold all things are become new The new Testament is ever new being once perfected never to bee antiquated q Heb. 7.18 But there is verily a disanulling of the commandement going afore for the weaknesse and vnprofitablenesse thereof The covenant of promise was rather a promise then a covenant and the typicall Testament was r Regem expressurus pictor cum suo equitatu hostibus victis in triumpho rudi adhuc operi line as tenues obscuras inducit quae autem totum complectuntur quod erat effigiandum quae tamen ita picta non discernuntur nisi à peritissimis sed posteaquam colores splendidos florentes obduxit tunc omnia siunt illustriora accedentibus facile cognita perspecta redduntur Serm. in dictum Pauli Nolo vos ignorare fratres Chrisost 1. Cor. 10. a draught of God his purposed will aforehand rather then the Testament it selfe and therefore vntill it was fully inacted it was rather called a testimony then the Testament s Ps 78.5 Hee established a testimony in Iacob and appointed a law in Israell which hee commanded our Fathers For it tended vnto this as a testimony of what was intended and should after bee performed Yet was that legall-testimony or typicall testament for the time a conspicuous monument of God his singular grace and trueth vnto his people according to the covenant with Abraham their father In which respect Moses exulteth in their behalfe saying t Deut. 4.7.8 What nation is there so great that hath God so nigh vnto them as the Lord our God is in all things that we call vpon him for And what nation is there so great that hath statutes and iudgements so righteous as all this law which Iset before you this day But the will of God was not made compleat nor consummat vntill Christ u Heb. 9.16.17.18 For a Testament is not of force vntill the death of the testatour whereupon neither was the first testament dedicated without blood But at the last when all was performed indeede by the mediatour and testatour himselfe which was promised and prefigured then was his Testament consummat as his act and deede for ever And his will is his deede to them that proue it The event of Prophesies Nay the Word proues itselfe to be of God x Es 44.7 c. 42.9 For who as I saith the Lord shall call and shall declare it and set in order for me since I appointed the auncient people To instance in one or two prophesies most pertinent to our purpose proving at once that Iesus is the Christ and the Scripture the word of God That of Iacob at the beginning concerning the state of God his Church and kingdome that it should be amongst his Children the Israelites vntill Christ and that then it should be extended throughout the whole world and that of Haggay towards the end concerning the glory of the second temple a tipe also of the Church z Gen. 49.10 The scepter saith Iacob shall not depart from Iudah nor a law-giuer from betweene his feete vntill Shilo come and vnto him shall the gathering of the people bee Accordingly the state of the Iewes had its groth flourishing and decaying vntill Christ Iesus came When they made open profession saying a Ioh. 19.15 we haue no king but Caesar Vntill then the scepter was in Iudah or the lawgiuer some inferiour magistracy betwixt his feete the Iewes were a certaine nation yea the peculiar people of God b Psal 114.2 Iudah was his sanctuary and Israel his dominion But since Christ came the gathering of the people hath beene vnto him all nations of the earth haue sought vnto him for the blessing whole kingdome is ouer al the Church being now Catholike and Vniversall c Es 2.3.4 Out of Sion the law is gone forth and the word of the Lord the scepter of his kingdome frō Ierusalē all natiōs flow vnto it he iudgeth amonge the people For the other prophesie d Hag. 2.9 that the glory of the second temple should be greater then was of the former it was fulfilled when the sonne of God the Lord of his house was presented in this second temple e 1. Pet. 2.4.5 vpon whom a liuing stone disalowed indeed of men but chosen of God and pretious wee also as liuely stones are built vp a spirituall house f Eph. 2.21 And being fitly framed together in him grow into an holy temple in the Lord. This was the glory of the second temple when g Hag. 2.7 the desire of all nations came and filled this house with glory greater glory then was of the former as much as the h Heb. 3. Lord of the house excelleth the house i Iohn 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et I esus aderat Deus templum Deus inquam tempore omniantiquior templum novum vno eodemque die dissolutum ac tertio post
spirit on the Lords day teaching thereby the Church represented in them to assemble euer on c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sublimi vtique sublimior admirabili admirabilior Greg Wazianz de nova deminica orat 43. p. 700. that day and euery one to bee spiritually minded and exercised in remembrance of his resurrection attendance on the holy ghost and expectance of our finall glory in the presence of God the father It is therefore most fitly called d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur August ep 86. ad Casulan the Lords day e Ps 118.24 This is the day which the Lord hath made wee will reioice and be glad in it And it may bee called sunday in a better sense then the f Ecce enim dies solis adest Sic enim barbaries diem dominicum vocitare consueta est Greg. Turonensis Histor lib. 3. cap. 13. heathens knew because on this day g Malach. 4.2 Solis autem die communiter omnes conuentum agimus quandoquidem is primus dies est quo deus è tenebris materia quam prius creauerat versa mundum essecit Iesus Christus seruator noster eo ipsodie a mortuis resurrexit Iuslin Martyr apolog lib. 2. the sunne of righteousnes arose with healing vnder his wings But howsoeuer the name be the duty of a sabbath remaines to bee performed by the expresse law of God inuiolable Which the Apostles were carefull to obserue The Lord s day hath euer bin obserued as the sabbath by the church as appeares not only by their former assemblies exercises on that day but afterwards againe Act. 20.7 and by their doctrine The spirit calling all things to their remembrance which Christ had taught and commanded them For that very day the Apostle appointed to be religiously kept not only at Colossi as it hath beene shewed but expressely in the Church of h 1 Cor. 16.1 Corinth and Galatia and accordingly wee may well suppose in all other Churches This day thus instituted the i Die dominico qui est dies resurrectionis slisdiosius templum domini adite Quid enim apud deum excusare poterit qui eo die ad audiendum verbum dei salutare de resurrectione non conuenit Clem Const l. 2. c. 59. Church of Christ hath euer since kept as their sabbath and that aunciently with such seuere necessity as that for this very cause the whole k Vid. Euseb Eccles bist lib. 5. cap. 11. Socrat. lib. 5. cap. 21. Greeke Church was excommunicated by Victor Bishop of Rome whose authority and proceedings therein I vndertake not because they would keepe Easter the Lord his holy day in honour of his resurrrection vpon any day of the weeke if it were the l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartadecimam foureteenth day of the moneth and not put it ouer to this day of the weeke m Vid. I fiodor de ecclesiast offic l. 1. cap. 31. It was decreed by the counsell of Nice Ruffinus lib. 1. cap. 6. Cur id obseruetur cum pascha celebratur vt sabbatum occurrat Hoc enim proprium Christiane religionis est Aug. ep 119. ad Ianuar paulo post Orbi vniverso Christiano persuasum est eo modo pascha celebrari oportere as the first and great sabbath whence all the other throughout the yeare are reckoned Were the Lords day kept weekly as other holy daies are yearely only as an holy day not as the sabbath then were the daie of the moneth fittest for Easter as for other holy daies but being the same seauenth day of the weeke must of necessity be kept the yearely holy day must be translated to this day of the weeke rather then the weekly sabbath varied euery yeare by that holy day n See the conference at Hampton Court p. 45. reprinted 1625. In the Synod called and held by the late King Iames of blessed memory when many things were not found need full to be amended the motion for a stricter course to reforme the prophaning of the sabbath day by that name without scruple * Tertio Caroli Constantiâ—us Imperat grauissima authoritate sanciuit dominicum Enseb lib. 4. de eius vita which now blessed be God is happily inacted by Parliament founde a gener all and vnanimous consent For they well perceaued that if this duty were remitted the life of religion which hath a long time languished would soone be vtterly extinct and vanish o Cum ex septem diebus vnus in domini honorem consecratus sit religionis prorsus dissolutae suerit nos aliorum dierum ad opera vsu contentos non esse neque illum domino eximium in violatum conservare sed ipsum etiam vulgarem facere nostrisque operibus applicandum putare Leo imperat Novel 54. For howsoeuer it may be pretended instead of the seauenth to keepe euery day holy yet is it easily seene that many who make no religion of the sabbath are indeed euery day alike prophane enough whereas they who doe most devoutly redeeme some time of respit euery day from their owne affaires to the seruice of God doe most earnestly desire and carefully vse the helpe of the seauenth day to repaire their defaults on the other sixe To conclude The sabbath respects the kingdome of God of all the commandements in the morall law the sabbath especially is of faith not only in God the father because of the creation but in Christ the redeemer and throughout the whole creed acknowledging Gods kingdome of nature grace and glory That day which the Iewes obserued was as their other holy daies new moones p Colos 2. v. 17. a shadow the body is of Christ Namely the q Ephes 1.23 1. Cor. 12.12 catholicke Church which is the body of Christ his redeemed kingdome for which he prayed and dyed For that being euery where dispersed is in many places gathered together and generally resembled by the holy assemblies on the Lords day r Ideo upostosi nê ecclesia cum Iudeorum superstitionibus aliquid communè haberet otium illud sacrum in sequentem diem transtulerunt At ijdem non tantum sibi permiserunt vt preceptam diei septimi obseruaetionem in decimum aut quemcunque alium extenderent Horum igitur exemplo nos insisterc conuenit nesub liber totis Christianae praetextu in illis ludamus quae deux certacum ratione instituit illa tandem in licentiam degeneret quae vt consusionem gignit ita animos tandem ab omni religione alienat Gualt in Lucam hom 56. And therefore the Iewes day of sabbath wherby they were distinguished from all others as the peculiar people of God is now altered the grace thereof being extended vnto all nations For now from one sabbath to another from that of theirs to this of ours and from one Lords day to an other all flesh comes
to worship before him And this we pray that his kingdome may come yet more and more euen the power of his grace that the holy catholicke church may become euery day more and more sanctified and enlarged vntill wee all come to be glorified with him in that eternall rest whereinto hee is entered for vs. ſ Psal 84.1 How amiable are thy tabernacles O Lord of hostes My soule longeth yea euē fainteth for the courts of the Lord. A day in thy courts is better then a thousand elswhere t Heb. 10.19 c Hauing therefore boldnesse to enter into the holiest by the blood of Iesus by a new and liuing way which hee hath consecrated for vs thorough the vaile that is to say his flesh let vs draw neere with a true heart in full assurance of faith not forsaking the assembling of our selues together u Quum deus noster singulari sua erga nos charitate è septem diebus vnum duntaxat instaurandae fidei nostrae atque adeo vitae aeternae sanctificauit eique diei vt sacrae in eo administratae rèligiones ad permouendam salutem nostram essent efficaces bene dixit deploratum sane is se contemptorem demonstrat sicut salutis propriae ita tam admiraudae dei no stri in nos benificentiae eoque omnino indignum qui in populo dei viuat quicunque non studiat eum ipsum diem domino deo suo glorificando procurandaesaluti propriae sanctificare c Bucer lib. 1. de regno Christi cap. 11. lege totum cap. as the manner of some is but exhorting one an other that so much the more as wee see the day approching Let thy kingdome come O Lord * Psal 110.3 that thy people may be willing now in the day of thy power in the beauties of holinesse from the wombe of the morning x Ps 65.1 Then shall praise waite for thee O God in Sion and vnto thee shall the vow be performed in Ierusalem Thus the duties of Loue to God are all directed vnto him The perfect will of God to be done on earth and exercised by faith in Christ with true godlinesse and this faith againe is approued to God by the workes of loue in all goodnesse towards men for his sake whereunto all the dueties of the second table are reduced y 1 Ioh 3.23 For this is the commaundement of God that wee should beleeue on the name of his sonne Iesus Christ and loue one another as hee gaue vs commaundement All the duties of loue prescribed by the law are by faith improued to an higher degree of perfection then the letter imports hee being the a Mat. 5. interpreter who was the lawginer and shall bee our iudge For now wee see that not only the acts but thoughts and occasions of euill are vnlawfull and wee finde our selues bound in conscience to performe our duties to men b Colos 3.22 23. not with eye seruice as men pleasers but with singlenesse of heart fearing God And whatsoeuer wee doe to doe it heartily as to the Lord and not vnto men The first and last commandemets which are the two great commandements including all the rest expressely require the heart Thou shalt haue no other gods Nor couet an others goods c Mat. 15.9 Out of the heart proceede euill thoughts murders adulteries thefts false witnesse c. which are transgressions of the seuerall commandements and by them forbidden as they are any way followed or embraced by vs. But by the last commandement the first motion of euill arising in our corrupt hearts is condemned and wee are thereby made guilty of the sinne that is in vs by naturall corruption d Rom. 7.7 I had not knowne lust except the law had said Thou shalt not lust Howsoeuer the law be giuen for the most part in negatiue termes to restraine first of all frō grosse iniuries and exorbitances and from all the occasions and appendants of sinne which are not allowable at any time yet doth the affirmatiue of the law not only where it is expressed but as it implyed in the prohibitions binde vs at all times though not to all times to doe good vnto all as we haue opportunity So far must wee bee from doing any euill vnto others as rather willingly to suffer euill of others for well doing if it may not be otherwise And the workes of perfection as some call them supposing that they are only e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato As wher Christ saith I counsell thee to buy of mee c. Rev. 3.18 Consitium includit proeceptum Bellarm. Est instrumentum praecepti Thom. Praeceptum ex hypothesi counselled in the Gospell and therefore arbitrary are indeed cōmanded by the law f Ps 19.7 for the law is perfect and are duties necessary for euery man to doe if there bee * As in time of persecution or first plantation of the Gospell So did the first conuerts vid. Act. 2.44.45 cap. 4.32.34 Cause and the case require And otherwise who hath required these things at your hands When the young man whom Christ bad sell all that he had and giue to the poore that hee might follow him g Math. 19.21 if hee would be perfect went away sorrowfull because hee had great possessions then said Iesus vnto his disciples verily I say vnto you h v. 23. That a rich man shall hardly enter into the kingdome of heauen i Christiani vnuiscuiusque officium est vt animo propter Christum relinquat omnia par atus etiam ex facto relinquere vbires desiderauerit Iun. in Bell. contra 5. lib. 2. c. 8. S. parag 42. Now that is necessary without which we cannot enter into heauen And what did Christ inioine him more then is intended by the precepts of the law as hee hath interpreted the same * Mat. 5.38 c. Ye haue heard it hath beene said an eye for an eye and a tooth for a tooth but I say vnto you that yee resist not euill but whosoeuer shall smite thee on thy righ cheeke turne to him the other also if any man sue thee at the law and take away thy coat let him haue thy cloake also Is it a greater matter to sell that wee haue and giue freely to the poore then to giue to an aduersary that hath already by force or fraud gone beyond vs We are not forbidden k Vid Augustin epistlo quint. ad Marcellin all plea of right nor required causelesly to depart with our own For this were to abet and animate malefactors vnreasonable men to frustrat God his ordinance l Rom. 13.4 whose minister the magistrate is for thy good No more are wee counselled to cast away our goods which are the blessings of God m Act. 17.26 who hath appointed vs the bounds of our habitation nor needlesly to liue vpon the almes of others n Act. 20.35
they who most presume of their workes whilest they liue are glad if they haue the grace to dye in the faith renouncing all merit of workes to fly vnto the throne of grace for mercy h Iud. 20. v. 21. And yee beloned saith Saint Iude building vp your selues on your most holy faith praying in the holy Ghost keepe your selues in the loue of God looking for the mercy of our Lord Iesus Christ vnto eternall life Yet is not our saluation the lesse certaine because the finall accomplishment thereof is expected by hope and is not presently put into our owne hands For as our faith is so is our hope i Heb. 11.1 faith being the ground of things hoped for and the reason of the hope that is in vs both of them therefore are firme and sure because built vpon the rocke Christ Iesus k Mat. 16.18 Vpon this rocke as Saint Peter beleeued and confessed Thou l v. 16. art Christ the sonne of the liuing God the holy catholicke Church is built m v. 18. against which the gates of hell shall not preuaile but that euery true member thereof liuing and dying in the communion of saints shall notwithstanding sin death attaine by forgiuenesse of sinnes and the resurrection of the body eternall life And therefore n Rom. 5.2 wee reioice in hope of the glory of God as if wee had already attained To beleeue and hope as a Christian is not as the termes are vulgarly vsed and may perhaps sound in prophane eares to haue an vncertaine opinion and doubtfull expectation which indeed can bee no better in the things of men subiect to falshood and vanity But it is to be certainely assured fully perswaded and firmely resolued o 2 Tim. 1.12 knowing whom wee haue trusted that he is able to keepe that which wee haue committed to him against that day No weake nor vncertaine hold but p Heb. 6.19 an anchor of the soule both sure and stedfast entring into that which is within the vaile whither the fore runner euen Iesus is entred for vs. Faithfull hope is such an assurance q Rom. 8. as Saint Paul professeth by the helpe of Gods spirit knit together and firmely bound vp with that r 28.29.30 golden chaine of the certanity of saluation in Christ Iesus Wherevpon with a bold confidence he bids defiance to all the enimies of grace ſ v. 33. Who shall lay any thing to the charge of Gods elect c. I am perswaded that neither death nor life nor Angells nor Principalities nor powers nor things preset nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. As our faith and affiance is more and more fixed in God thorough Iesus Christ by his spirit and approued vnto him by loue in well doing so is t Si quis credit etdiligit bene agendo prae ceptis obtemperando efficit vt etiam speret se ad id quod credit esse ventutum August de doctor Christ l. 1. cap. 37. the assurance of our saluation more and more confirmed in vs. For true u 1. Tim. 4.8 godlinesse hath the promises both of this life and of that which is to come Of this life * Mat. 6.33 Seeke ye first the kingdome of God and the righteousnesse thereof and all these things shill be administred vnto you And for the life to come x Pl. 50.23 To him that ordereth his conuersation aright will I shew the saluation of God Therefore as wee beleeue so wee pray in hope which is our last refuge that our heauenly Father who knoweth whereof we stand in need will in his ordinary prouidence giue vs things needfull for this life to whom hee hath giuen grace first to seeke his kingdome and the righteousnesse thereof y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Est autem duplici honoris muneris genere homo affectus quod ipsesolus poenitentiâ veniam peccatorum impetrat et eius vnius corpus quamvis mortale caducum aeternll immortale redditur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quorum alterum quod ad corpus pertinet propter animum alterum quod ad animum propter corpus consecutus est Nemesius lib. de natura hominis c. 1. And that he will freely and fully forgine vs our daily sinnes and trespasses of his meere grace in Christ Iesus remembring whereof wee are made to whom he giues this grace for his sake to forgiue one another Farther wee beleeue and pray in hope that he will guid and keepe vs ever hereafter by his spirit in the way everlasting though it please him to lead vs thorough manifold temptations and that he will deliuer vs in the end from all evill even from death it selfe and from him that hath the power thereof that is the Divell by the resurrection of our bodies to the eternall praise of his kingdome power and glory in the life to come z The Lord will perfect that which concerneth me Thy mercy O Lord endureth for ever Forsake not the workes of thine owne hands Bread the a Lev. 26.26 staffe of life Our daily bread being the most necessary of all temporall things implies the rest It was God his decree that in b Gen. 3.19 the sweat of our browes wee should eat our bread and it is the Apostles iniunction in the name of the Lord Iesus c 2. Thes 3.10 that if any man will not work he shall not eat wherevpon hee exhorteth every one d V. 12. with quietnesse to worke and to eat his owne bread Although it bee our bread our owne bread yet it is Gods gift without whose blessing e Ps 127.2 it is in vaine to rise vp early and so late to take rest to eat the bread of carefulnesse f Iam. 4.2 Yee lust and haue not yee kill desire to haue and cannot obtaine yee fight and warre and yet yee haue not because yee aske not yee aske and receaue not because yee aske amisse that you may consume it on your lusts which should bee for our dayly and necessary vse Some haue not of their own to eat g Ps 128.2 But thou shalt eat the labour of thine hands O well is thee and happy shalt thou be others haue not the h Eccles 4.8 power to eat of their own either not the health or not the heart i 5.19 this is also the gift of God And he giues it power to k Ps 104.15 strengthen mans heart and to sustaine our life from day to day Therefore it is called l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11 daily bread adsubstantiall or supersubstantiall bread because being digested into our bodies it adds daily beyond its owne nature and substance thorough the blessing of God to our substance what the labour of life daily consumes What is there in