qualem admittit rerum conuenientia Arist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 names Christ instituting this sacrament said this is my body as l Iohn 6. elswhere he calls his body bread His body was not then made paste no more is the bread here made Flesh But this being this that is bread naturally is the body of our Lord in a mystery not changed from bread into his body by a m Possunt sacramenta honorem habere vt religiosa non autem stuperem vt admiranda August lib. 3. de trinitate 9.10 miracle So that in respect of the whole sacrament the mysticall substance whereof consisteth both of the sanctisied bread and of Christ his sacred body they may bee said in some sort to be a Qui est à terra panis percipiens vocationem dei iam non communis panis est sed eucharistia ex duabus rebus constans terrena celesti Ireneus lib. 4. adver haeres cap. 34. consubstantiat not in themselues but in a third consisting of both For neither the body of Christ without the bread nor the bread without his body is the sacrament entire but the one with the other both together not in place but in vse being not contiguat but b Simul sunt relatè cum eâ— closse sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coordinat to this end by a spirituall instiution not by any corporall commixtion or composition The bread being consecrated to so high a mystery doth truely and really but yet c Poculum nonnè communitatio sanguinis Christi est i illa res externa visibilis qua sanguis domini nobis exhibetur Sic panis quem frangimus est illa res externa visibilis qua efficimursocij membra cooporis Christi sicut dicitur evangelium est potentia Dei i res seis instrumentum quo deus est efficax Melancht in 1. ad Corinth 10. sacramentally not only signifie but represent and indeed present the very body of our Lord not in the element but in the sacrament to euery right receiuer By faith we may be partakers d Ego corpus Iesu Euangelium puto quando dicie qui non commederit carnem meam biberit savguiaâ—m meum licri in mysterio possiâ— intelligi tamen verius corpus Christi sanguis eius sermo scripturarum est Hieron in Psal 147. spiritually of Christ his body without the sacred bread Participation by Faith And without faith in his word we cannot receaue his body in the sacrament but e Multi de â—ltari accipiunt moriuntur accipiendo moriuntur Aug. tract 26. in Ioh. are deepely guilty thereof not f 1. Cor. 11.29 Reliqui discipuli manducauerunt panem dominum Iudas panem domini August discerning the Lords body Which commeth to passe either thorough vnbeleife of his word who hath said this is my body as when his body is nor at all discerned in the sacrament by faith which is the g Heb. 11.1 euidence of things not seene and h v. 27. discerneth him that is invisible but the sacred bread is taken as common and so prophaned or else by misbeleife of his meaning as when his body is not i Eiteram sequi signa pro rebus quae his siguisicantur accipere servilis est infirmitatis Aug. lib. 3 de doctr Christ Cum figisrate dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur Neque vlla mors animae congruentius appellatur Aug. de doct christ l. 3. cap. 5. discerned from the bread but confounded therewith which two must needs bee distinct in themselues how neare soeuer conioyned in the sacrament Now wee cannot possibly be more reall partakers of any corporall thing then by eating it and seeding on it whereby wee receaue it into our bowels and conuert it into our substance neither after generation is there any such meanes of life as nutrition without which it would soone vanish and fade away wherefore we are not only borne againe by water and the holy ghost but continually sustained and nourished vp to Eternall life that by the very body and blood of our Lord and sauiour Iesus Christ a Iohn 6.51.55.56 I am the liuing bread saith hee which came downe from heauen if any man eate of this bread hee shall liue for euer And the bread which I will giue is my flesh which I will giue for the life of the world My flesh is meat indeed and my blood is drinke indeed Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him But the spirituall food of our soules is not as the corporall food of our bodies assimilated vnto vs but wee are b Hic panis in causam vitae appetendus deuorandus auditu ruminandus intellectu side digerendus Tertul lib. de resur Quid paras os dentes crede manducasti August Haec quoties agimus non dentes ad mordendum acuimus sed fide syncera panem sanctum frangimus Cyprian in Sermon de caena domini changed into it The body of Christ for our spirituall nourishment is not made carnall food the sacred bread is not turned into flesh but we are made spiritually minded to feed thereon by c Nam ille panis viuus cibus mentis ergo traiiciatur in viscera animae tuae transeat in affectiones tuas in mores tuos Bern. Serm. 5. de aduentu domini faith in his word who hath saide this is my body for d Deut. 8.3 Mat. 44. man shall not liue by bread only but by euery word that proceedeth out of the mouth of God and to be made like vnto him e 1 Pet. 4.1.2 who suffered for vs in the flesh arming our selues likewise with the same minde For hee that hath suffered in the flesh hath ceased from sinne That he no longer should liue the rest of his time in the flesh to the lusts of men but to the will of God Doe wee now abolish the law by faith Communion in loue God forbid nay we establish the law by an expresse article of our creed confirme it by this sacrament For what els is the coÌ„munion of saints the sacrament therof For f 2. Cor. 6.14 what coÌ„munion hath light with darkenes g 1. Iohn 1.6 If we say we haue coÌ„munion with him walke in darknes we lye doe not the truth But we walke in Darknes if wee know not God for h v. 5. God is light and in him is no darknes at all i 1 Ioh. 2.4 And he that saith I know him and keepeth not his comandements is a lyer and the truth is not in him But hee that keepeth his comandements dwelleth in him and he in him To will and to nill the same things is the sure bond of all amitie and friendship Now because the communion betwixt God and vs is of infinite disparity
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
glory saue in the crosse of Christ Iesus q Luk. 24.26.27 knowing by all the Scriptures that hee ought to suffer such thinges and so to enter into his glory As it was shewed by the r 1. Pet. 1.11 Prophets through the spirit of Christ that was in them testifying before hand his sufferings and the glory that should follow ſ Habak 2.3 The vision whereof is yet for an appointed time but in the end it shall speake and not lye Which wee are well assured because the promises are by him already performed For hee hath broken the serpents head in that hee ouercame the Deuils temptations in person cast him out of possession in other men triumphed ouer principalities and powers on his crosse and led them captiue when hee ascended and hath euer since t Magnus Deus Pan mortuus est vide Plutarchi libellum de defectu oraculorum silenced their deluding oracles and hee will shortly trample Satan vnder our feete And for the other promise of the blessing vpon all nations hee hath v Eph. 2.16 reconciled all vnto God in one body by the crosse having slaine the enmity thereby who came and preached peace to vs that were afarre off and to them that were nigh x Gal. 3.8 The very same Gospell which was preached before to Abraham in thee shall all the nations bee blessed was thus performed y v. 14. For now the blessing of Abraham is come on the Gentiles through Iesus Christ The grace of our Lord Iesus z 1. Cor. 1.30 Who of God is made vnto vs wisdome righteousnes sanctification and redemption Wisdome in the acknowledgement of him by faith a Colos 2.3 Wisdome in vvhom are hid all the treasures of wisdome and knowledge and of the Father by him b Matth. 11.27 Cui enim veritas comperta sine Deo Cui Deus cognitus sine Christo Cui Christus exploratus sine Spiritu Sancto Tert. l. de an c. 1. For no man knoweth the Father but the Sonne and hee to whom the Sonne hath reuealed him And both by the Holy Ghost who proceeding from the Father and the Sonne spake by the Prophets and Apostles and still speakes in their word to the heart of euery true beleeuer c 1. Cor. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost by whom we also crie Abba Father d Prov. 30.4 Tell mee now who is hee that ascended and descended and hath established the bounds of the earth what is his name and what is his sonnes name if thoucanst tell If thou canst not tell e v. 2. Surely thou art more brutish than any man and hast not the vnderstanding of a man f v. 3. Thou hast not learned wisdome nor hast the knowledge of the holy g 1. Iohn 5.20 But vvee know that the Sonne of God is come and hath giuen vs an vnderstanding that wee may know him that is true and we are in him that is true euen in his Sonne Iesus Christ This is the true God and eternall life For h Iohn 17.3 This is life eternall to know the onely true God and whom he hath sent Iesus Christ whereby wee are made wise vnto saluation Christ is our righteousnes Righteousnesse even i Ier. 33.16 the Lord our Righteousnes k Rom 3 25. Iustitia Dei dicitur non qua iustus est Deus sed quam dat homini Deus vt iustus sit homo per Deum August tract 26. in Iohan. whom God hath set forth to bee a propitiation through faith in his blood to declare his righteousnes that hee may be iust and the iustifier of him that beleeueth in Iesus m Rom. 10.5 Moses describeth the righteousnes of the Law that the man that doth those thinges shall liue by them Which Saint Paul applies vnto vs in Christ That n v. 6.7 wee need not ascend into heaven nor descend into the deepe to seeke the man Christ is the man who hath fulfilled all righteousnes and hath o Christi caro damnauit peccatum quod nascendo non sensit quod moriendo crucifixit vt in carne nostra esset justificatio per gratiam vbierat antè colluvio per culpam Ambros cont Novatian de poenitentia lib 1. cap. 2. satisfied for our vnrighteousnesse p Rom. 10.4 Wherefore hee is the end of the Law for righteousnesse to euery one that beleeueth q Cap. 5.18 Obedientia in vtramlibet partem propenderit aut culpam adiungit aut gratiam Haec nos in primo Adā traxit ad mortem haec nos in Adam secundo ad vitam vocavit Ambros l. 1. de Iacob vita beata cap. 3. For as by the offence of one man iudgement came vpon all men to condemnation even so by the righteousnesse of one the free gift is come vpon all men to iustification of life Whereof they are altogether ignorant r Rom. 10.3 who going about to establish their owne righteousnesse hauc not submitted themselues to the righteousnesse of God But ſ Luk. 7.35 Deus ergò sapientia est quia sapientia Dei Filius est mox Iustificemus ergò Dominum vt iustificemur à Domino Ambros in Luc. l. 6. c. 1. wisdome is iustified of her children And as it is our glory to glorifie God so to iustifie him is our righteousnesse Againe Christ is our Sanctification Sanctification for a Heb. 2.11 both hee that sanctifieth and they who are sanctified are all of one both of one nature hee having assumed the flesh and wee through him being made b 2. Pet. 1.4 partakers of the diuine nature by his spirit both in one case hee in our steade c 2. Cor. 5.21 being made sinne for vs and vvee in him by grace d Col. 1.21.22 vvhom hee reconciled in the body of his flesh through death to present vs vnto God holy and vnblameable and vnreproveable in his sight For as hee satisfied God for vs by his suffering so he sanctified vs vnto God by offering vs vp in himself Lo I come saith he to doe thy will O Lord. And he submitted vnto the death saying not my will but thy will be done e Heb. 10.9.10 By the which wil we are sanctified by the offering of the body of Iesus once for all And by that offering hee hath perfected for euer all those that are sanctified f Rom. 5.19 In ptimo Adam offendimus non faciendo praeceptum in secundo autem Adam reconciliati sumus obedientes vsque ad mortem crucis Irenaeus lib. 5. advers haeres Wherefore as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Lastly Christ is our redemption Redemption g Gal. 3.13 Delevit chirographum debita nostra affixit illud cruci vti quemadmodum per lignum facti sumus debitores
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
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
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
borne once new borne For it is vnto life eternall which once begunne neuer endeth h Rom. 6.3 Knowe yee not that so many of vs as were baptised into Christ were baptised into his death i v. 9. that as Christ being raised from the dead dieth no more k v. 11. so we once dead vnto sinne are aliue vnto God for euer through Iesus Christ our Lord Wherefore should any then be rebaptised For as for them who l Heb 6. hauing beene once inlightned and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted the good word of God and the powers of the world to come if they shall fall away it is impossible to renew them againe vnto repentance and for them in whom though they fall a 1. Ioh. 3.9 the seed remaineth another baptisme is needlesse For by the grace of God remaining in them b Art Eccles Angl. 16. they may recouer and amend their liues Yet are there certaine mysticall acts though c Sacramentis numero paucissimis obseruatione facillimis significatione praestantissimis societatem novi populi colligavit August de doctr Christ l. 3. c. 9. not other sacraments namely confirmation and penance Confirmation and Penance which are appendants to the sacraments and in this case and other like of good vse in the Church for correction and instruction For by the one children that haue beene baptised are confirmed in the faith when they come to age wherevnto they were baptised When themselues assuming the vow of baptisme d 1. Pet. 3.21 stipulat a good conscience towards God and ratifie what was vndertaken for them by their sureties By the other such as are e Vid. 1. Cor. 5 excommunicate or deserue to be debarred the communion hauing any way violated or scandalized the communion of Saints are humbled both for the satisfaction of the Church whom they haue offended and for their owne reformation That hauing renewed their vow in baptisme by repentance they may bee absolued and g Vid. 2. Cor. 2 readmitted to the Communion Which h See the Preface to the commination in the common prayer-booke godly discipline more frequent in the primitiue Church is much to bee wished that it may be againe restored with vs to adde vigor and life to the word and Sacraments For although excommunication for sinne and absolution from sinne be vertually implied in the word and Sacraments for what is preaching but a generall proclamation of pardon to all penitent beleeuers and a publike denunciation of God his curse against obstinate vnbeleeuers And what are the Sacraments but the personall applying of remission and grace to every man in particular and the detaining of them from the Communion but the retaining of their sinnes Yet the positiue sentence of binding and loosing in a iudiciall proceeding is more powerfull with the conscience being Christ his a Mat. 18.18 Ioh. 20.23 ordinance is ratified in heauen where it is rightly administred Our Birth is at once Communion but our life in grace is a continued act and therefore hath continuall need of spirituall nourishment to repaire what is wasted daily by sinne and corruption wherewith we are incombred and for our growth to a perfect man in Christ Iesus Our naturall life consists in the b Vita animae deus est haec corporis hac fugiente soluitut hoc perit haec destituente deo vnion and communion of the body with the soule and our life supernaturall in the vnion and communion of our soule with God which is in Christ who c Iohn 14.6 is the life d Col. 2.9 in whom the fulnes of the Godhead dwelleth bodily By what meanes he became partaker of our mortality flesh and blood by the same hauing conquered sinne and death he makes vs partakers of his immortality and diuine nature imparted in him to the humane and by it to vs. The Church and all the members thereof are in Christ as Eue and all her children were in Adam g Gen. 2.23 flesh of my flesh saith he and bone of my bone That as wee drew corruption from Adam with his nature so from Christ wee deriue incorruption by his grace Nay nearer then so h Eph. 5.30 wee are members of his body of his flesh and of his bones not only deriued from him or new begotten by him but perpetually subsisting in him As the i Iohn 15.4.5 graft in the stocke which yeeldeth vs continuall sap and spirituall nourishment vnto eternall life k Iohn 14.19 Because I liue saith he ye shall liue also At that day you shall know that I am in the Father and you in mee and I in you So dearely hath Christ loued vs v. 20. and so nearely hath hee vnited vs vnto himselfe that he is not satisfied as not inioying himselfe without vs a Eph. 1.23 his body the Church the fulnesse of him that filleth all in all b 1. Cor. 12.13 And as all the members being many are one body so also is Christ namely his Church Of which communion wee haue this other Sacrament c Poculum immortalitatis quod confectum est de infirmitate nostra veritate diuina habet quidem in se vt omnibus prosit sed si non bibitur non medetur Prosp in responsione ad obiectionem Vincentianam The cup of blessing which wee blesse No transubstantiation d 1 Cor. 10.16 is it not the communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ For we being many are one bread and one body for wee are all partakers of one bread Bread still though consecrated yea and receaued For it is the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion not the f Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commixtion or confusion of his body with the bread as if they were kneaded together nor the g Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translation of the bread into his body as if the one were supplanted by the other But it is the h But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communion of his body by a common vnion of them both in the sacrament which doth necessarily consist both of the outward signe and inward grace Whereof there is such a i A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macarius hom 27. reciprocall relation and mutuall coniunction in a sacrament by diuine institution that they necessarily concurre as integrant parts thereof without either of which it is no sacrament And therefore to signify their neare and intimate vnion they vsually haue one an others k Solet res quae significat cius rei quam significat nomine nominayi August quaest 57. super Leuit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis est praedicatio
therefore his will is a law to vs and our obedience is true loue vnto him And weebeing many are thereby knit together in one body holding the vnity of the spirit in this bonde of peace Wherefore as wee vowe in baptisme that we will keepe Gods holy will commandements and walke in the same all the daies of our life so by this other sacrament wee renew the same vow so often as wee receiue it repenting our sinnes past the transgressions of that righteous law resoluing and stedfastly purposing thorough Gods grace to leade a new life in all thankfull obedience vnto him and true loue and charity amongst our selues Wherevpon we receaue the blessed sacrament of Christs body blood most deepely binding our selues thereby to performe the same and in the assured faith of Gods grace and helpe that wee may walke in the strength of this spirituall food the way of life by the law prescribed vnto vs. When first the couenant was confirmed by Moses with the Israelites at Horeb The Law conditioned God gaue them the law they accepted saying a Exod. 19.8 all the words which the Lord hath commanded wee will doe and be obedient And when he renewed the same couenant with them in the land of Moab they gaue their faith that they would obey And so doe wee b Deut. 26.17.18 They avouched the Lord to be their God and so doe we the Father Son Holy ghost and God auoucheth the holy catholike Church as then he did them to be his people They promised to walke in his waies and to keepe his commandements and his iudgements as they expected his blessing c c. 27. they bound themselues with an oath and with a curse all which in effect wee likewise doe to liue as becometh his saints euen as wee expect his mercy to forgiue vs our sinnes and the power of his grace to bring vs to ternall life Wherevnto we binde our selues by vow and consignation and as it were by contesseration in the sacraments The law was not only giuen and required by God but approued accepted by them in their hearts to doe it as their mouthes professed In which respect Moses said d Deut. 30.14 the word is very nigh thee in thy mouth and in thine heart that thou maist doe it Howbeit they breake their faith giuen and their spirit was not stedfast with God a Ps 78.37 Their heart was not right with him neither were they stedfast in his couenant But now hauing renewed his couenant as he promised b Gal. 3.7 with the children of Abraham that are by faith the holy catholike Church that they shall be his people and that he will be their God c Ier. 31.33 Lex dei in cordibus scribitur non quia per naturam praeventa sit gratia sed quia per gratiam reparata est natura August de ver a innocent cap. 258. hee puts his law in their inward parts and in their hearts he writes it euen the communion of saints thorough faith that worketh by loue For beleeuing in Christ Iesus we doe thereby acknowledge that the Law is holy iust and good Holy in respect of the things commanded else were not wee sinfull who haue disobayed nor needed wee a mediatour Iust in respect of the penalty inflicted else why should Christ haue dyed that wee might be deliuered Good in respect of the end purposed life to the doer Which Christ hath done and liues for euer and wee also by faith in him If the same minde be in vs that was in Christ Iesus to be obedient to the will of God vnto the death d Cant. 8.6 Loue is stronger then death The couenant indissoluble that neither life nor death can dissolue the communion betwixt God his church or any true member thereof Whom hee hath set as aseale vpon his heart as a seale vpon his arme to loue and to defend for euer For so hee saith e Heb. 13.5 I will neuer leaue thee nor forsake thee f c. 6.7 And being willing more abundantly to shew vnto the heires of promise the immutability of his counsell he hath confirmed his word by the sacraments in his blood g v. 8. That by two immutable things in which it is impossible for God to lye wee might haue a strong consolation who haue fled for refuge to lay holde vpon the hope set before vs. We may therefore be bolde vpon it if need be to lay downe our liues for his sake in whom our life is hid with God knowing that euen in death wee shall be more then h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37 conquerours thorough him that loued vs. i Mat. 20.22.23 Can ye drink saith Christ of the cuppe wherof I shall drinke and can yee bee baptized with the baptisme wherwith I shall be baptized And they said we can And hee said yee shall So must all a 2. Tim. 3.12 Act. 14.22 suffer affliction some way or other that will liue Godly It is the portion of our cuppe and calling conditioned by God vndertaken by vs in these sacraments whereby we are assured that b 2. Tim. 2.12 if we suffer with him wee shall raigne with him Wee are baptized into the death of Christ And the holy communion is not only a sacrament of the grace of life vnto vs but a sacrifice of vs vnto God and a protestation of our seruice vnto him euen vnto the death after the example of Christ Iesus In c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 commemoration of whose meritorious sufferings with a thankfull remembrance thereof wee c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Monumenta salutaris passionis Basil in cannonditur 1 Cor. 11.26 se◠forth his death vntill he come d Rom. 12.1 offer vp our selues a liuing sacrifice holy acceptable vnto God thorough Iesus Christ consecrating vowing our selues whatsoeuer we are whatsoeuer we haue wholy to his seruice who hath redeemed vs. e 2 Cor. 5.14.15 For the loue of Christ constraineth vs because we thus iudge that if one dyed for all then were all dead and that hee dyed for all that they which liue should not henceforth liue vnto themselues but vnto him that died for them and rose againe f Heb. 13.15 By him therefore let vs offer the sacrifice of praise to God continually that is the fruite of our lips giuing thankes to his name v. 16. not forgetting to doe good and to communicate for with such sacrifice God is well pleased CAP. II. Faith working by loue according to the Lawe The Law established by faith Gods law our prayer Faith in the Trinity denies not the vnity of God Christ the only image of God to bee worshipped by faith in his name By Prophanenesse Hypocrisie Blasphemy the name of God vnhallowed The Christian sabbath of the holy catholike Church The sabbath not
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
Hallowed be thy thrice glorious name O thou holy one as thou hast commanded That the name of God may bee knowne The Christian sabbath of the holy Catholike Church and worshipped as by euery man in priuate so by all of vs in publike God hath appointed the sabbath for the holy assemblyes representing the holy catholike Church in acknowledgement of his kingdome attending his grace in holy exercises and Christian duties and expecting his glory Which day may not be otherwise imployed farther then necessity enforceth which is god his dispensation and hath no law or then mercy to our selues others requireth n â—at 12.7 which God will haue and not sacrifice Of which duty some question hath beene made of late whether it bee of faith I suppose for these reasons principally First because in nature there is little or no appearance of reason for the sabbath that it should bee morall Secondly because it seemes not to be any where expressely recognised in the new testament as the other commandements are but rather to bee slighted both by Christ and his apostles Thirdly because in keeping the sabbath the Iewes were to obserue certaine ceremonies which are now abolished by the Gospell And lastly because Christians haue neuer kept that day which the Iewes did the commandement seemes to prescribe Which doubts if they may be cleared I hope the ten commandements will holde together and not breake company being all of the same kinde and o Exod. 31.18 c. 34.38 written with God his owne finger He spake these ten words and added no more vnto them For the naturall reason of the sabbath somewhat hath already beene said in the proper place thereof concerning the p I book ch 5. law of nature But may not a law be morall for the vse thereof vnlesse it be naturall in respect of the cause Christ hath promised that where two or three are gathered together in his name he will bee in the midst of them Now although God be euery where at all times yet for our r Ne inordinata congregatio populi fidem minuoret in Corste proptereà dies aliqui constituti sunt vt in vnum oomes pariter veniremus Hieroniad Gal. 4. meetings there must needs be a set time which it is iust that God who appoints the meeting should designe and not wee There may be holy assemblyes as that of Å¿ Acts 10. Cornelius vpon any day to heare the word to praise God and to pray vnto him as occasion is offered inseason and out of season the Lord will be found in them But on the Lords day the holy assemblies must bee and that weekely because hee hath commanded and hath giuen vs the reason which we haue belecued Now for that which Christ said or did we may bee well assured that his intent was not to violate the law of the sabbath The sabbath not abrogated by Christ who came not to breake the law but to fulfill it and was therein so punctuall and exact u Mat. 3.15 to performe all righteousnesse that if it were but a ceremony he would haue obserued it because all was to continue vntill the vaile of the temple his body was rent Hee often tooke occasion indeed by their greatest assemblies on the sabbath daies to doe some miracles workes of mercy in their sight to confirme the truth of what he taught namely that hee was the Lord of the sabbath and the mercifull sauiour of the world This lesson hee first read vnto them out of the * Luk. 4.16.17.18 Prophet Isaiah in one of their Synagogues as his custome was on the sabbath day Which they should now haue taken forth by him being the chiefe and principall end of their sabbath But when they perversely misconstrued his doings he iustifying the same as also his Disciples plucking the eares of corne to satisfie their hunger tooke occasion to teach them better what was the right vse of the sabbath Not a x Cui septima quaeque fuit luâ— Ignava Invenal Sat. 14. Sat. 6. Observant vbi festa mero pede sabbata reges De itinere sabatico Quos etiam irridet Plutarch libel de superstitione superstitious cessation from worke but a spirituall attention to the workes of God euer admitting our workes of mercy and of necessity And if Christ thereby abrogated the sabbath then did hee abolish the other commandements also whereof he said y Mat. 5. So and so it hath beene said vnto you of old but I say vnto you thus and thus shall yee doe and then was the Sabbath abrogated long afore by the Prophet Isaiah in the name of the Lord. z Isa 1.13 The new moones and sabbaths the calling of solemne assemblies I cannot away with But this Christ hath taught vs concerning the sabbath a Mark 2.27 That it was made for man not man for the sabbath as indeed the whole law was made for man not to breake but to keepe it for his owne good This especially was a provisionall statute for his benefit b Quian durabile non est quod requie caret oâ— tium quoddam sanctum Deus praecepit vt insatiabilem hominum cupiditatem fraenaret qui tam seipsoâ— quam servos suos nimijs laboribus exhauriunt modo lucrum faciant Gualterus homil 56. in Luc. partly in regard of his body whose worldly heart would else giue him no rest but would make him out-worke Gods curse if God did not allow vs a rest supplying vs the while with necessaries by his ordinary prouidence c Exod. 16.24 as he did the Israelites by miracle but principally for his soules good that he might attend and receaue the d Homini non ante septimum laetalis inaedia est Plia hist nat l. 11. c 53. Plerique ex his qui septem diebus nihil edere aut bibere volunt in his moriuntur quod si quidam eos super averint nihilominus tamen moriuntur Hyp. l. de carn ad sinem Non possunt boni mores ne secundum naturam quidem ipsam apud eos homines constare qui vnum de septem diebus non observant sanctificant domino Iun. de Pol. Mosis c. 8. spirituall food thereof vnto eternall life As for the Apostles The Sabbath not abrogated by the Apostles St Paul writing to the Galatians condemnes the superstitious e Gal. 4.10 obseruing of daies and months and times and yeares in generall whereof the Iewes accounted some more holy the Gentiles some more happy But to the Colossians he speakes of Sabbaths by name reckoning theÌ„ amongst shadowes he saith f Coloss 2.16 let no man iudge you in respect of the Sabbaths a phrase which he vseth g Rom. 14.4.10.13 elsewhere forbidding all censuring contending about things indifferent amongst which he reckons the obseruing of a day and it may bee that set day for the Sabbath for he saith h V. 6. he that
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
haue borne the image of the earthly so shall wee beare the image of the heauenly o V. 26. The last enimy that shall bee destroyed is death and that by the resurrection of our bodies to eternall life p Rev. 21.4 When God shall wipe away all q Faelices lachrymae quas benignae manus conditoris abstergunt teares from our eyes there shall bee no more death neither sorrow nor crying neither shall there bee any more paine for the former things are passed away which were temporall the life to come shall bee r Dies iste quem tanquam extremum reformidas aeterninatalis est Sen. ep 102. Idem ep 24 Moriar Desmam alligari posse desinam aegrotare posse definam mori pesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod interim morimur ad immortalitatem morte transgredimur nec potest vita aeterna succedere nisi hinc contigerit exire Non est exitus sed transitus temporali itinere decurso adaeterna transgressus Cypr. de mortal eternall A life of glory to the children of God * Life euerlasting and glorious The lowest degree whereof doth infinitly exceed the greatest glory of this world Looke how much the life of a perfect man enioying all outward happinesse in this beautifull and goodly world excels the condition of a weake poore and wretched Embrio shut vp in the wombe a closse and darke habitation so much infinitly much more doth the eternall ſ Cuius rex veritas cuius lex charitas cuiuo modus aeternitas August ep 5. ad Marcellinum life of glory in the highest heauens excell this life and all the glory of this world Nay as much as the life of Grace in the assurance of God his favour and speciall loue excels all worldly profits pleasures and preferments so much and infinitly much more doth the fruition of Gods glorious presence excell this present state of grace For this consists in vsing the meanes then wee shall enioy the end of all our desires and endeavours It is vsually expressed by such things as we know and most esteeme a crowne a kingdome a paradise a citty of gold and pretious stones life ioy glory t 1. Cor. 2.9 but eye hath not seene nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him Such as they who had but a vision thereof in Christs u Mat. 17. transfiguration would gladly haue made their abode in the admiration thereof for euer such as * 2. Cor. 12.2.4 he who was wrapt into the third heauens hauing heard might not vtter such wherewith we may well x Rom. 8.18 reckon that all the sufferings of this present world are not worthy to bee compared y 2. Cor. 4.17 an exceeding and eternall waight of glory Wherein though all the Saints of God shall haue z Ps 16.11 fulnesse of ioy and pleasures for euermore yet shall it be in different degrees for there are many and a Ioh. 14.2 diuers mansions in Gods house and different degrees of glory b 1. Cor. 15.41 as one starre differeth from another starre in glory c Dan. 12.3 For they that are wise shall shine as the brightnesse of the Firmament but they that turne many vnto righteousnesse as the starres for ever and ever The estate of glory which wee beleiue and expect in eternall life is not only a well being but a perpetuall and perfect well doing which is to liue indeed in the ioyfull fruition of all good When the most excellent faculties shall bee imploid on the most admirable obiect in the most exquisit manner and abundant measure with eternall ioy and glory It is the grace of God towards vs now to take such notice and to make such account of vs as we beleiue but it shall bee our glory then to knowe him d ◠Cor. 13.12 as we are knowne of him Now we knowe but in part Wee see now in a glasse darkely but then shall we see face to face e 1. Ioh. 3.2 we shall see him as he is f Iob. 19.27 and we shall behold him with these eyes whereby we shall become like vnto him full of glory in our foules and bodies by the manifestation of his glory vpon vs g Exod. 34.30 as Moses face shone when hee came downe from him in the mount h Colos 3.4 Now is our life hid with Christ in God but when Christ who is our life shall appeare then shall we appeare with him in glory So well shall we be and as well shall we doe For as wee shall receaue glory of God in the vision of his glory in Christ so shall we giue all honour and glory to him and as we shall behold him with these eyes so shall we praise him with these tongues i Ps 137.4 Who can sing the song of the Lord now in a strange land But k Ps 108.1.2 when our glory shall awake even this excellent instrument of praising God which is our glory aboue other creatures then l 1. Cor. 13.1 the tongues of men Angels shall be the eternall trumpets of God his glory m Rev. 4.6.8 The foure beasts full of eyes rest not day and night saying holy holy holy Lord God Almighty which was and is and is to come n V. 9. And when those holy ones giue glory and honor and thankes to him that sits on the throne who liueth for euer and euer o V. 10. then also the foure and twenty Elders fall downe before him that sits on the throne and worship him that liueth for euer and ever and cast their crownes before the throne saying thou art worthy O Lord to receaue glory and honour and power And all the Saints shall come in with a full quire singing p Rev. 15.3 the song of Moses and of the Lambe great and marueilous are thy workes Lord God Almighty iust true are thy waies thou king of Saints q Ps 145.10.11 Yea all thy works shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy kingdome and talke of thy power For thine is the kingdome power and glory For euer and euer Amen FINIS OXFORD Printed by IOHN LICHFIELD Printer to the Famous Vniuersity For WILLIAM WEBB Ann. Dom. 1628.