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
the Christian Reader a Synopsis or full view at once of our religion in the vvhole contexture thereof for his better resolution Which lest I should obscure or confound by incident discourses I haue beene forced to passe it may be too cursorily thorough most particulars which would require so many and far larger tracts then this little model of the vvhole And because I seeke not herein to perswade or convince Infidels which seemes to bee the scope of h Iustin Martyr Tertul. in their Apologies Arnob. Aug. de Civit. Dei Morn Viues Raimundus de Sabunde others who haue written of this argument but to resolue and confirme our selues in the present truth with whom it were a folly not to dispute ex praecognitis concessis I haue laide the foundation of this little Fabricke in the receiued principles of Religion And lastly that I may not build heterogeneous stuffe thereon i Cor. 3.12 wood hay stubble but rather gold siluer pretious stones I haue vsed so much as might be the very wordes and phrases of Scripture not onely for proofe but for expression which being the Word of GOD can best speake his owne meaning howsoeuer to some it may make the stile seeme not so aequable and pleasing The Word of God is it not k 1 Pet. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rationall milke of our reasonable soules whereby they are nourished to eternall life And our faith hath such force of reason thereby that it is l Heb. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cleare euidence and most evicting argument of things not seene most sublime abstruse And it is able to convince and perswade m 1 Cor. 14.23 c. vnbeleeuers neuer so vnlearned and n 2 Cor 10.5 to cast downe all contrary reasonings of the most subtile adversaries that exalt themselues against the knowledge of God bringing into captivity euery thought to the obedience of Christ. The o Rom. 12.1 service of God thereby prescribed vnto vs is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable seruice to all that are not p 2 Thes 3.2 vnreasonable and wicked men To whom howsoeuer they take it wee must and can giue q 1 Pet. 3.15 a reason of the hope that is in vs. The Lineaments whereof I haue indeavoured to draw and shadow out in a new but I hope not vnnaturall method which beeing done seemes to mee rather a bare skeleton then any compleat systeme of that solide body which I tooke in hand Yet it sufficeth mee if as in r Ezek. 37.7.8.9 Ezekiels vision in the valley of dead bones the bones become together bone to its bone For the sinewes and the flesh shall come vpon them and the skinne shall couer them about when the breath of GOD shall come from the foure vvindes and blovv vpon them and they shall liue Howsoeuer I am willing to bee deliuered of this meditation as it is after a longer and more painefull travell by fitts then such an imperfect embrio and vnshapen birth may seeme worthy of And by his helpe ſ Iohn 15.5 vvithout vvhom vve can doe nothing I may heereafter polish perfect what I haue now conceiued not altogether I hope without his Spirit When I shall haue better discerned thereof at a distance and may happely haue gained some farther or clearer discouery by information or obtrectation of others For although I haue no reason to expect an adversary herein hauing not willingly irritated or provoked any yet because trueth many times findes foes where it makes none if any shall trouble themselues to quarrell this little peece what shall be justly found amisse I shall most willingly amend easily neglecting what shall bee petulantly carped and submitting my selfe in all things to my blessed Mother this faithfull Church of CHRIST IESVS †Tertul. Difficilium facilis est venia The Contents BOOKE I. CHAP. I. The bond of Nature The glory of God The author of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How wee should glorifie God prescribed by the Law of Nature Naturall reason of the Law The covenant of Nature The Law euer in force The case CHAP. II. The Covenant of Grace The Articles and Authors of Grace The Sonne of God the Mediator The Sonne of man The offices of Christ The grace of our Lord Iesus The spirit of Grace Preventing Grace The state of Grace The praise of the glory of Gods Grace CHAP. III. The Testaments The Will of God The Word The Scripture That the Scripture is the Word of God The intent of it The consent in it The olde legall Testament The new Evangelicall Testament The event of prophesies The power of the Gospell The Church The administrators and ouerseers Scripture the absolute Canon of faith and life BOOKE II. CHAP. I. The Stipulation of Faith by the Sacraments The answere of a good conscience toward God The Creed The Sacraments Baptisme Poedobaptisme Anabaptisme Confirmation and penance Communion No transubstantiation Participation by faith Cōmunion in loue The Law conditioned The Covenant indissoluble CHAP. II. Faith working by loue according to the Law The Law established by faith Gods Law our prayer Faith in the Trinity denyes not the vnity of God Christ the onely Image of God to be worshipped by faith in his Name By Prophanenes Hypocrisie Blasphemy the Name of God vnhallowed The Christian Sabbath of the holy Catholike Church The Sabbath not abrogated by Christ. Nor by his Apostles The Iewes typicall vse thereof abolished The Christian Sabbath day within the compasse of the Commandement The Lords day designed by himselfe for our Sabbath It hath euer beene obserued as the Sabbath by the Church It respects the Kingdome of God The Perfect will of God to bee done on earth The heauenly conversation CHAP. III. The Refuge of Hope We are saued by Hope The Law perfect we imperfect Good workes not vvell done Grace and merite incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious BOOKE I. CHAP. I. The bond of Nature The glory of God The authour of our good The true zelotes of his glory To glorifie the Creator is the glory of the creature How we should glorifie God prescribed by the law of Nature Naturall reason of the Law The covenant of nature The fall The Law ever in force The case What is chiefely to be desired THat God may bee glorified in our salvation The glory of God Wherein trusting him for our parts we are principally to intend his glory For vnlesse we wil mocke God and deceiue our own soules we must desire as we pray first that the name of God may bee hallowed by the advancement of his Kingdome in the vniuersall subjection of all to his holy will then that wee may bee saued through his grace by pardon of our sinnes protection in temptations and
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
the close Glory be to God on high as it were an Eccho or report to that word of vvisdome povver goodnes wherby they were all made d Psal 145.10 All thy vvorks praise thee O God the more excellent the worke is the more it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Si Phidiae esses effigies meminisses vtique tui ipsius atque etiam sculptoris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Talis artificis cùm sis opificium quarè id ipsum dedecoras Arrian Epict. l. 2. c. 8. cōmends the Maker Yet is al this but in dumb f Psal 19.1 V. 3. The Heauēs declare the glory of God the firmament shevveth his handywork But there is no speech nor language vvhere their voice is not heard vnlesse it be the g Rom. 8.22 v. 21. groaning of the Creation vnder the burden of corruption all abased being abused by sinne to the dishonour of the Creatour Wherefore it earnestly expecteth v. 19. and vvaiteth for the manifestation of the Sonnes of God that it may bee deliuered in their glorious liberty Of all the creatures v. 21. man only in this inferiour world was made with an vnderstanding heart to know God with speech to praise him which was his excellency aboue other creatures In which respect the holy king cals h Psal 108.1 his tongue his glory accounting this vse thereof when we blesse God the greatest happines i Psal 84.4 Blessed are they that dwell in thine house they shall bee euer praising thee Now the whole world is Gods house for there his k Esa 6.1 temple is wheresoeuer he manifesteth his glory which wee may behold contemplate in his workes whithersoeuer we looke l Gen. 28.17 Surely this is none other but the house of God And the large volume of nature if there were none other is it not a faire copy of Gods glory laide before our eies in his temple that we should reade it and praise him Which he hath written with his owne finger as it were in emblemes hieroglyphikes even things themselues Euery vvorke of God being a vvord for hee spake things euery day a line there is not a day without a line m Psal 19.2 Day unto day vttereth speech night unto night sheweth knowledge n v. 4. their line is gone out through all the earth And the whole text fairely continued in the course of nature notwithstanding the many parenthesies of miraculous euents our cōtinual digressions But if this volume be too large read man the epitomy of all know thy selfe know all And who can hide such knowledge in him but it will breake forth into the o Ego conditoris nostri verum hymnum compono existimoque in co veram esse pietatem nō taurorū hecatombas ei plurimas sacrificari casias aliaque sexcenta odoramenta ac vnguenta suffumigari sed si noverim ipse primus deindè aliis exposuerim quaenam sit illius sapientia quae virtus quae bonitas Hoc autèm omne invenisse quo pacto omnia adornarentur summae sapientiae est effecisse autèm omninò quae voluit virtutis est invictae ac insuperabilis Gal. l. 3. de vsu part c. 10. praise and glory of God that made him p Psal 139.14 I will praise thee O Lord for I am fearefully and wonderfully made Yet are there greater wonders then this which God hath made knowen vnto vs. q 1. Tim. 3. v. 16. Without controuersie greate is the mystery of godlines God was manifest in the flesh iustified in the spirit seene of Angels preached vnto the Gentiles beleiued on in the world receiued vp into glory And all this to bring vs vnto the same glory whereof wee are assured by his spirit And now what greater happines than to haue our hearts full of ioy our mouthes of r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian Epict. l. 1. c. 16. praise vnto our God in whom we enioy all good Such was the happines of man and his cheife delight in the state of innocencie who called all things as they were presented to him by their ſ Gen. 2.19 names speaking of them no doubt to the glory of God the Creatour And such is the glory happy estate of the Saints Angels in heaven who cease not day and night saying t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hominem Deus animal praestantissimum et vt suae naturae respondens ita vniuersi constitutionis oculum in mundo collocavit Quamobrem hic rebus imposuit nomina quarum fuit signator Euryphamus Pythagoricus l. de vita ex Stobaei Ser. 101. holy holy holy Lord God Almigty which was and is and is to come u Rev. 4.8 Thou art worthy O Lord to receiue glory and honour and power for thou hast created all things and for thy pleasure they are and were created x vers 11. All the glory that we can do our God heavenly Father is only in his name which he hath How wee should glorifie God prescibed by the law of Nature as it were gotten by himselfe by his y Exod. 33.19 workes and published by his word z c. 34.5.6 proclayming his name The Lord the Lord c. we can adde nothing to his glory in Person who is aboue all glory and praise a Psal 50.23 Who so offereth praise he glorifieth God Yet must vvee glorifie him not only in word praising his workes but in deed also doing his word b Mat. 5. c. 16. That others seeing our good workes may glorifie our Father which is in heaven c Mich. 6.8 Wherefore he hath shewed thee O man what is good whose d Dei voluntas est non tantum recta sed etiam regula Bonav in sent lib. 1. dist 41. q. 2. in conclus will is the rule of all good who only knowes how himselfe will be served Which he hath prescribed at first by nature since by the law giuen in ten cōmandements as it were e Exod. 34.28 ten words requiring so many duties forbidding so many sins in generall with all their particulars accessaries A perfect law for man to haue liued by to the glory of God the law-giuer Which hee thereby prescribes in the same manner and order as wee are taught to desire the same of God by prayer For the hallowing of his name in heart word and deed he gaue vs the three first commandements that wee should know and acknowledge him the only true God with faith feare and loue and none other by that name or with any such religious honour and affection f Esay 42.8 This is my name saith he and my glory will I not giue vnto another The fourth commandement prescribes his kingdome and the other six his will to bee done by vs in earth as it is in heaven Yet so as that the glory of God is interessed
d Rom 1.20 The invisible things of him from the creation of the world are clearely seene being vnderstood by thinges that are made euen his eternall power and Godhead And if we doe but fetch our owne pedigree as needes we must from one e Luk. 3.38 man at the last we shall finde that one God whose sonne he was even the worke of his hands f Act. 17.26.27 For God made of one blood all nations of men to dwell on all the face of the earth and determined the times before appointed and the boundes of their habitation that they should seeke the Lord. And if vvee obserue the course of times vvee shall come to the auncient of dayes g Act. 14.17 vvho hath neuer left himselfe vvithout vvitnes at any time vvhose being beyond time vvithout place aboue nature must needes bee infinite and therefore h Neque in natura neque extra duo possunt esse infinita Iul Scal exercit 395. Socrates damnatus ad cicutam à vita quam à sententia de vno Den decedere maluit Plato orsus epistolam ab vno Deo agebat seriò ad Dionys ep t 3. Cum iurant cum optant cum gratias agunt non Iovem aut Deos multos sed Deum nominant Lactant l. 2. de ver sap c. 1. Anima licet falsis dijs exancillata cum tamen resipiscit ut ex crapula somno Deum nominat quod Deus dederit omnium vox est iudicem quoque contestatur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturalitèr Christianae Tertul. in Apolog. singular admitting no partner For the second commandement vve can vvorship God no otherwise then we can know him But that which can be known of God namely hiseternal power Godhead was neuer seen by any man but only vnderstood by the effects thereof in his workes by his vvord Nor can he be expressed but by vvord whom we know only by name beleiuing his word Neither the nature of God who is invisible nor of man whose heart was most answerable caÌ„ in reasoÌ„ the worship of God by any i Solem lunam specula Dei non adoranda sed spectanda mundumque illius templum dicit Plutarchus de Iside Osiride creature or outward shape no whit agreeable to either For the third commandement it were most vnreasonable in nature to take the name of God in vaine when nature it selfe tels vs for k Deus natura nihil faciunt frustrà a principle that God made nothing in vaine as if God were nothing but an empty name who is all in all and all the bonour wee can doe him is onely in his name l De die septimo qui inter omnes mortales celebris est magna apud plerosque ignorantia est hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur graecè si quis interpretetur Septimana dicitur Hoc nomine mortales omnes diem istum appellant at nominis causam nesciunt plerique Theoph. Antiochen Patriarch l. 2. ad Autolycuum The greatest difficulty of naturall reason is for the fourth commandement not because there is no such reason thereof but because nature it selfe being corrupt and disturbed by sinne beareth little or no mention and remembrance of the first creation nor can hardly bee perswaded thereof But God hath therefore expressely giuen vs the reason of that law plainely taken from the vvorkemanship of nature it selfe Namely that it was finished in six dayes and so m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur ita cum requiescimus ipse requiescere dicitur quo donante requiescimus August ep 119. ad Ianuar. agens dc Sabbato rested as it seemes in its perfection and gaue as it were rest vnto God on the seaventh day Wherefore the Lord blessed the seaventh day and hallowed it Of which n Septem dies sunt qui volumine temporum per sua vestigia reuocantur Aug. ep 86. ad Casulan period of time there seemes still to bee some mention in nature notwithstanding our corruption namely by the continuall changes of u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formam lunÄ™ complectitur nam prima est corniculata quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci vocant deindè medilunia quaÌ„ dicunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dehine dimidsato maior quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mox plena quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Item tres formas praedictas desiciens repetit Hic numerus lunae cursum significat nam vnum 2.3.4.5.6.7 faciunt 28. Martian Capel Satyric l. 7. de Heptade Ecclesia verò adhuc in ista mortalitate carnis constituta propter ipsam mutabilitatem lunae nomine in scripturis signatur August ep 119 agens de Sabbato Vid. Isidor Eccles offic lib. 1. cap. 31. sublunary things every seaven dayes x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hipp lib. 2. aph 24. Idem de carn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Phisitians obserue who are most versed in the workes of nature accordingly to be credited in their faculty And something there is in it that the very y Quis enim sacrum illum diem per singulas hebdomadas recurrentem non honorat Philo Iudaeus de vniversis gentibus loquens lib 2. de vita Mosis Idem testatur Iosephus lib. 2. contra Apion ad finem Heathens haue solemnised the seaventh day although they knew not why but vainely consecrated it to the resting planet z Vid. Clav. in cap. 1. Iohan. de Sacro Bosco pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur vtpote die auspicatissimo Scholiast in Aristoph ad Aves Vid. quae habet Clemens Alexandr lib. 5. Strom. ex Homero Hesiodo Callimacho Saturne as it might seeme for the slow motion thereof or to some other such a Amnis sabbaticus qui in Iudaea sabbatis omnibus siccatur Plin. natur hist lib. 31. cap. 2. Aliter enarrat Iosephus de bel Iud. lib. 7. cap. 24. Vid. Fulleri Miscâ—ll lib. 1. cap. 9. fond imagination But we who by b Heb. 11.3 faith vnderstaÌ„d that the worlds were framed by the word of God the first article of our creed can easily admit in common equity the naturall reason which God hath given of this law And knowing that the Sabbath was made for man in his best estate for whom all things were made and hee last of all with vnderdanding to behold and praise God in his glorious worke that he might rest in so doing most glorious and happy vpon which day it seemes the man was so excercised when he gaue names to all things according to their natures to the glory of the creatour wee are well perswaded that there is and ever will bee a perpetuall cause even in nature to remember the Sabbath
the covenant of his grace in our Creed where the agreement is first drawne betwixt God the Father Son and Holy Ghost on the one part and the holy Catholicke tholicke Church on the other as he saith * Ier. 31.33 I will be their God and they shall be my people Then the conditions of the Covenant are expressed first for this life present the Communion of Saints on our part with God and with one an other in loue according to his Law and on Gods part the continuall forgiuenesse of our sinnes For so is the Covenant a Ier. 31.33.34 Heb. 10.16.17 I will put my Lawes in their hearts saith GOD and in their mindes will I write them And their sinnes and iniquities will I remember no more And for the life to come God will recouer vs from death by the resurrection of our bodies and we shall euer liue in his sight praising him as hee saith b Ps 50.15 I will deliuer thee and thou shalt glorifie me Who himselfe alone is the only and all-sufficient cause of our saluation and that of his free grace goodnes the author and first mouer the Mediatour procurer the immediate worker dispenser of all in all The vnsearchable loue of God the Father who made all things and c whose desire is to the worke of his hands fore-seeing that man would not abide in honour to glorifie him vnto eternall life according to the course of Nature provided from euerlasting this way of grace to glorifie himselfe in our saluation Which hee hath euer from the beginning promised in time performeth d 2 Tim. 1.9 calling and sauing vs according to his owne purpose and grace which was giuen vs in Christ Iesus before the World began The grace of our Lord Iesus Christ our Mediatour and Redeemer hath abundantly performed the same for vs a 2 Cor. 1.20 in whom all the promises of God are yea in him Amen to the glory of God by vs b 1 Pet. 1.20.21 who verily was fore-ordained before the foundatiō of the World but was manifest in these last times for vs who by him doe beleeue in God that raised him frō the dead gaue him glory that our faith and hope might be in God The Holy Ghost who proceedeth from the Father and the Son doth by an entire fellovvship most comfortably communicate the same grace vnto vs c Rom. 8.16 testifying to our spirits that vve are the children of God in Christ that we are in grace and fauour with him and thereby working d Heb. 12.28 grace in vs againe to serue him vvith reuerence and godly feare e Eph. 1.14 the earnest of our purchased possession vvhereby vve are sealed to the day of redemption Although the severall parts of our saluation bee thus seuerally attributed to the Persons of the Trinity for distinction in respect of their order and the oeconomy amongst themselues according to their personall proprieties yet is our whole saluation as all the outvvorkes are the ioint vvorke of the Trinity But in this whole mystery of grace the eye of our faith is most set vpon our Lord IESVS the f mal 3.1 Angell of the Couenant g Heb. 12.24 the Mediatour of the nevv Testament h Heb. 3.1 the Apostle and High Priest of our calling i 1 Pet. 2.25 the Pastor and Bishop of our soules k Heb. 2.10 the captaine of our saluation the l C. 12.2 author and finisher of our faith Because m Col. 1.19 in him it pleased the Father all fulnesse should dvvell n Ioh. 1.16 And of his fulnesse vve all receiue by his Spirit euen grace for grace The Son of God the Mediatour As he said of Abraham so might he haue saide of Adam before he was I am For he is the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sybil. apud Lactant. l. 4. de vera sapientia c. 6. eternall Sonne of God o Iohn 1.1 his Word and p Prou. 8. Wisdome q Iohn 1.9 the light r Iam 1.17 of the Father of lights ſ Heb. 1.3 the expresse Image of GOD and brightnes of his glory t Exo. 23.20.21 c. 33.14 Esai 63.9 the Angell of his presence very God of very God begotten not made u Mich. 5.2 whose goings out haue beene from euerlasting and x Es 53.8 who can declare his generation * Christus est homo etsi Deus Adam novissimus etsi sermo primarius Tertul de resur carn Although hee bee called the second Adam in regard of the flesh assumed for the worke of our redemption as it was promised from the beginning y Prov. 8.22 The Lord possessed him his essentiall word and wisedome in the beginning of his way before his workes of olde the a Rationem verò eorum quae Deus ab aeterno in sapientia id est in vnigenito verbo disposuit creans ibi omnia simul quae postmodum consequenter producit in opera secundùm provisum ordinem singula traducens c. Ioan. Sarisber Policrat l. 2. c. 21. mirrour of his minde the b Col. 1.15 Image of the invisible God the first begotten of euery creature By whom hee purposed to make all things to preserue some Angels to recouer c Nulla est personarum acceptio quia sic alius gratis honoratur vt alius debito non fraudetur Et mox Nec vlla est personarum acceptio in duobus debitoribus aequaliter reis fi alteri dimittitur ab altero exigitur quod paritèr ab vtroque debetur August ad 2. ep Pelag. l. 2 c. 7. some men of whom hee made choice in him with a non obstante notwithstanding the generall fall at once in Adam and our continuall failing his grace and fals in sin For the Almighty and onely wise God proceedes not meerely vpon occasion or according to a bare speculatiue d Scientia existentium praescientia futurorum dispositio faciendorum providentia gubernandorum praedestinatio salvandorum est Ioan. Sarisber Polycrat l. 2. c. 21. prevision of what would happen but by provision with Almighty power most wisely and justly ordered by his prouidence to accomplish his owne purpose e Eph. 1.11 who worketh all things after the counsell of his owne will Wherefore it seemes most agreeable to Scripture and to the nature of the mystery of his will therein revealed vnto vs which f Durand in 1. sent dist 41. q. 1. art 9. Thom. Aq. 1. part q. 23. art 4. some haue well observed that election was first ordine naturae in the Sonne of God as being the mirrour and then predestination by him as the Mediatour that being an act of Gods praescience this a g Primitiva disponentis Dei gratia Ioan. Sarisber Policrat l. 2. c. 22. praedisposing of his providence h Rom. 8.29 For whom God did fore-know that is approue and make choice of in
as it is written He that glorieth let him glory in the Lord. Which we doe if we beleiue doe as we professe if denying our selues al other means we ascribe the ſ Totum Deo deturqui vosuntatem hominis bonam praeparat adjuvan dam adjuvat praeparatam August Enchir. ad Laurent c. 37. whole worke of our saluation to God alone indeauouring so to liue as may t Tit. 2.10 adorne the doctrine of God our Sauiour in all things and not cause u 1 Tim. 6.1 his Name doctrine any way to be blaspheamed First acknowledging our own naturall vnworthines vntowardlines * 2 Cor. 3.5 who are not able of our selues to think any thing as of our selues wee giue God the praise of his x Hominis bonum propositū adjuvat quidem subsequens gratia sed nec ipsū esset nisi praecederet gratia Aug. l. 2. contra duas Pel. ep c. 9 preventing grace y Phil. 2.13 who worketh in vs both to will and to doe of his good pleasure And then of his z Sine illo vel operante vt velimus vel cooperante cum volumus ad bona pietatis opera nihil valemus Idem de grat lib. arb c. 27. assisting grace if we be willing obey a 2 Cor. 6.1 and receiue not his grace in vaine b Mat. 3.8 but bring forth fruites meete for repentance For by well-doing wee shall shew forth the praises of him c 1 Pet. 2.9 that hath called vs out of darknes into his marvailous light d V. 12. shall thereby occasion others also to glorifie God in the day of their visitation e Iohn 15.8 Hereby God is glorified that ye beare much fruit Againe acknowledging our vnanswerablenesse yet to the grace receiued by reason of our continuall infirmities we giue him the f Majoris prętij beneficium est quod praestatur indignis Salvian l. 4. de gub Dei praise of the al-sufficiency of his grace to saue vs notwithstanding our manifold deficience therefrom whilest g 2 Cor. 12.9 his strength is made perfect in our weaknes Therefore wee glory in our infirmities that the power of Christ may rest vpon vs. And withal confessing our continuall sinnes we giue him the praise of his righteousnes h 1 Iohn 1.9 who is iust to forgiue vs our sinnes though many times hee suffer not malefactors to goe vnpunished i Iosh 7.19 As Ioshuah willed Achan to make confession of the fact to giue glory to GOD. And as Dauid himselfe did saying k Ps 51.4 against thee haue I sinned done this euill in thy sight that thou maist be iustified when thou speakest cleare when thou iudgest Lastly beleeuing the resurrection of the body we giue God the praise of the l Eph. 1.19 exceeding greatnes of his power to vs-ward who beleue m Phil. 3.21 according to the mighty working of his power whereby he is able to subdue all things vnto himselfe As n Ro. 5.17.18.20 Abraham beleiuing God who quickneth the dead against hope beleeued in hope staggered not at the promise through vnbeleefe but being strong in faith gaue glory to God And if we giue him the praise of the glory of his grace o Ps 84 11. hee will giue vs both grace glory no good thing shall he with-holde from them that liue a godly life p Ier. 9. v. 23. Wherefore let not the q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom in Psal 33. wise man glory in his wisedome neither let the mighty man glory in his might let not the rich man glory in his riches But let him that glorieth glory in this V. 24. that hee vnderstandeth and knoweth me that I am the Lord which exercise louing kindnes judgment righteousnesse in the earth for in these things I delight saith the Lord. CHAP. III. The Testaments The will of God The word The Scripture That the Scripture is the word of God The intent of it The cōsent in it The old legall Testament The new Evangelical Testament The event of prophesies The power of the Gospel The Church The administrators and ouer seers Scripture the absolute Canon of faith and life VVhat assurance is there of the Covenant of Grace WE haue GOD his Word for it in the Scripture and that in two Testaments both written from his owne mouth and by the direction of his Spirit The covenant of grace being not a bargaine made with God by our owne selues The Will but procured for vs by the intercessiō of a Mediator that through his death he therefore disposeth the estate of life so purchased to the a 1 Pet. 3.7 heires of grace by Will and Testament b Luke 22.29 I bequeath saith he a Kingdome vnto you as my Father hath bequeathed vnto me A Testamēt is a covenāt by wil c Heb. 9.16.17 made good by the death of the Testator who alone prescribes the conditions on both sides because he inables the Executour who prouing the Will stipulates giues his faith by acceptilation For he that accepts the offer vndertakes bindes himself to performe the conditiō So is the estate of grace conveyed by d Berirh Foedus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testamentum vid. Iun. paral l. 3. in c. 9. ad Heb. ver 15. c. covenant testat or by testament covenanted in which respect the tearmes are promiscuously vsed And the authentike bookes of Scripture being the publike instruments of God his will in writing are called testamēts because they contein the e Quae Deus occulta esse voluit non sunt scrutanda quae autem manifesta fecit non sunt neganda ne in illis illicitè curiosi in istis damnabiliter inveniamur ingrati Ambros l. 1. de vocat Gent. c. 7. perfect will of God concerning vs in Christ Iesus the Gospell declaring what hee will doe for vs the Law what seruice he wil haue vs doe vnto him Whatsoeuer els is mentioned in Scripture whether God's promises or threats of things tēporal or eternall or his works of creatiō or providence his blessings or iudgments or whether the words or deeds of men or angels good or bad all serue one way or other to confirme or illustrat the will of God cōcerning vs in some point of the Law or in some article of our Creed Which two parts of the couenant as it were the condition the obligation haue bin euer the same in substāce though not always in like māner dispensed especially the Gospell by reason of some weighty circūstances The Law was neuer giuen or made positiue without the Gospel neither is the Gospel now without the Law although the old testament be vsually called the Law the new the Gospel because the Law is predominant in the one and the Gospell in the other and the forme of the covenant is in the one logall in
the other Evangelicall At first it was only a promise by word of mouth The Word f Gen. 3.15 The seed of the Woman shall breake the Serpents head Which GOD afterwards drew in forme of Covenant with Abraham saying g c. 12.3 In thy seed shall all the Nations of the earth be blessed h Rom. 4.11 And he receiued the signe of circumcision a seale of the righteousnesse of faith It pleased the Son of GOD in personall appearances to converse with men more familiarly to acquaint them with his Fathers will and purpose by liuely voyce whilest yet they walked with him in their vprightnes simplicity i Habet vocalis traditio nescio quid latentis onergiae Hier. Such kind of instruction by the Word himself in person did best befit the infancy of the Church that wee might betrayned vp by degrees to spell his grace when it should afterward be committed vnto vs in writing And it was needfull for the first beleeuers to haue a more immediate conference with God that they might beginne to vs in the faith with a full assurance Who also being long liued faithfull might more safely transfer the will of GOD committed to their trust by tradition to their posterity for many generations k Gen. 18.17.18 19. Shall I hide from Abraham sayth the Lord that thing which I will doe seeing that Abraham shall become a great mighty nation all the Nations of the earth shall be blessed in him For I know him that he will command his children and his houshold after him and they shall keepe the way of the Lord. But when once the Church was growne by the blessing of GOD The Scripture as he had promised into a nation then confirming the covenant with them which he had made with their Father Abraham GOD gaue them the copy of his Will in writing l Exod. 31.18 the ten commandements written with his owne finger the whole Lavv written by Moses with the history of the Creation of his prouidence from the beginning of the world And after Moses was gone m c. 33.11 vvith vvhom God spake face to face he continually stirred vp other Prophets whom he instructed n Numb 12.6 by dreams visions secret inspirations rising vp early sending them day by day vnto his people Israel whom they acquainted in the name of the Lord with his will frō time to time according to the Lavv the testimony Whose prophesies or sermons were recorded by themselues other o Quihaec scripserit valdè supervacue quaeritur Ipse haec scripsit qui haec scribenda dictavit Quid aliud agimus nisi legentes literas magni eujusdam viri de calamo perscrutamur Graeg praef in Iob. c. 1. Haec prius per prophetas deinde per seipsum posteà per Apostolos quantum satis esse judicavit locutus etiam scripturam condidit quae canonica nominatur eminentissimae authoritatis Cui fidem habemus de his rebus quae ignorare non expedit nec per nosmetipsos scire idonei sumus August de civ Dei lib. 11. cap. 3. publike notaries to the same spirit of truth were receiued by the people of God p Hos 8.12 to vvhō he had vvritten the great things of his lavv whereby they might try examine the same q Rom. 3.2 to vvhō his Oracles vvere committed in trust their chiefest prerogatiue advantage aboue all nations vntill himself came and confirmed all saying r Iohn 5.39 Search the Scriptures for they testifie of mee ſ 2 Tim. 3.16 All Scripture is giuen by inspiration of God the prophesie came not in old time by the vvill of man but the holy men of GOD spake as they vvere moued by the Holy Ghost t Heb. 1.2 But in these last dayes God hath spoken vnto vs by his Sonne in the flesh For u c. 2.3 the great saluation began to be spoken by the Lord himselfe as it is reported in * Act. 1.1 the Gospell a treatise of all that Iesus began both to doe and teach and x Heb. 2.3.4 it was confirmed to vs by those that heard him God also bearing them witnes both with signes wonders diuers miracles and gifts of the Holy Ghost according to his ovvn vvill y 2. Pet. 1.15 Apostolos idem Evangelium quod praeoncionaverant postea per Dei voluntatem in Scripturis no bis tradidisse fundamentum columnam fidei nostrae suturum dicit Irenaeus l. 3. c. 1. Who also provided that after their decease the Church might alwayes haue a memoriall of those things which they had preached And therefore after their acts it was not greiuous vnto them to write the same things which they had taught for vs it vvas a safe thing that by their severall epistles some of them to the Church in general which were accordingly dispersed in many places others to certaine particular Churches which they also z Coloss 4.16 were to communicate vnto others as it were so many copies in so many mens hands to be a Ipsi sanè pauci esse debuerunt ne multitudine vilesceret quod clarum religione esse oporteret nec tamen ita paucivt corum non sit micanda consensio Aug. de Civ D. produced all consenting in the same truth we might be asfured of God his will confirmed in the present truth And last of all S. Iohn who was as wee may say of Christ his bosome besides his Gospell and Epistles continued on by revelation vntill his comming againe foretelling all things cōcerning the Church of God in the mean time which experience makes good dayly in our eyes Now wee may bee sure that the Scripture is the Word of God That the Scripture is the Word of God Not only because it saith so but proues it by a threefold argument not to be eluded The intent of it The consent in it The event by it b Non ex sapiencia sapiena Deus sedex sapiente Deo sapientia procedit Orig. ad Rom. in calce Theologie is not the inventiö of humane study but as the name imports it is the Word of God which he spake and which speakes of him For God is both the author and the matter thereof all in Christ c Col. 2.3 in vvhom are hid all the treasures of vvisdome knovvledge Which mystery provided in the counsell of God from everlasting it was needfull for vs to know from the beginning that we might haue the benefit thereby and God the glory by vs. d Edocuit autem Dominus quoniam Deum scire neme possit nisi Deo docente hoe est sine Deo non cognosci Deum Irenaeus l 4 c. 14 And that could not be but by God his owne vvord who onely was priuie to his owne purpose Therefore the eternal vvord and vvisdome of the Father e Prov. 8 31. Who
was euer delighted to bee vvith the sonnes of men hath spoken in diuerse manners at sundry times at first in personall appearances f Praeludia incarnationis Tertul the forerunnings of his incarnation afterwards by his forewitnessing spirit in the Prophets for g Revel 19 10 the testimony of Christ Iesus is euermore the spirit of prophesie and now at last in the flesh as was promised from the begining Hee is the Word in substance whereof the Scripture is the utterance The vnbeleeving Iewes cavilled with Iesus h Iohn 8.13 that his testimony of himselfe was not good i v. 15. iudging of him after the flesh and according to their manner k c. 5.44 vvho receiued honour one from another and sought not the honour that comes from God But as Christ then proved himselfe to bee the Word incarnate The intent of Scripture so doth the Scripture proue it selfe to bee the vvord written l Iohn 7.18 Hee that speakes of himselfe seekes his owne glory but hee that seekes his glory that sent him the same is true and there is no vnrighteousnes in him So did Christ seeke the glory of God vnto the death so doth the Scripture throughout For it is the maine scope both of the law and of the gospell and of all that haue spoken or written the word of God For they speake not in their owne names in any vaine-glory but in the name of the Lord thus saith the Lord and they conceale not their faultes and infirmities that God only may haue the glory of his owne word Which though it be sometimes n Num verò Deus mentis vocis linguae artifex disertè loqui non poterit Imò verò summa providentia carere fuco voluit ea quae diuina sunt vt omnes intelligerent quae ipse omnibus loquebatur Lactant plaine is alwaies o Ps 19.8 pure though sometimes darke is alwayes p Heb. 4.12 powerfull in all respects most q Institui animum intendere in Scripturas sanctas vt viderem quales essent et ecce video rem non compertam superbis neque nudatam pueris sed incessu humilem successu excelsam velatam mysterijs August l. 3. confes c. 5. maiesticall Againe r Iob. 5.3.4 I receiue not testimony from man saith Christ but these things I say that yee might be saved Indeede in matter of judgement where there is a claime of right a strickt proceeding in law ſ Deut. 17.6 Ioh. 8.17 euery vvord shall stand in the mouths of two or three witnesses t v. 15. c. 5.45 But I iudge no man saith Christ So for the Scripture first of the old Testament u Rom. 15.4 Whatsoeuer thinges were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope And for the Gospell in the New Testament w Ioh. 20.31 These things are written sayth Saint Iohn that yee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing you might haue life through his name Wee may bee sure all this is not forged by any creature man or Angell good or bad for none that hath any feare of God durst arrogate to himselfe such power authority as is proper to God alone and no Deuill nor instrument of his would euer speake so much good of God and x Nulla alia scriptura nisi ista immediatè ducitad vitam beatam quae sola est vita simplicitet quia mortem neseit Lyranus in prolog in SS bibl so much for our good to his glory in our saluation It is our part therefore to giue him the glory that we may reape the benefit y Iohn 3.33 Hee that hath receiued the testimony of Christ hath set to his seale that God is true but he z 1. Iohn 5. that beleueeth not hath made God a lyar because hee beleeueth not the record that God gaue of his Sonne And this is the record that God hath giuen to vs eternall life and this life is in his Sonne It were vnreasonably foolish for vs in this case to demand farther proofe of God his word because it is a case not of iudgement but of couenant and that of his free grace for our only benefit not for any advantage to himselfe and that vpon this onely condition that wee truely beleeue and accept it a Ioh. 5.24 Hee that beleeueth shall neuer come into condemnation b Ioh. 3.18 Hee that beleeueth not needeth no more iudging hee is already condemned in himselfe because hee hath not beleeued For therefore his sinne remaineth for the which the law condemneth Will condemned malefactors stand vpon it to haue the King proue his pardon before they will accept it c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 1.15 This therefore is a faithfull saying worthy of all acceptation that Iesus Christ came into the world to saue sinners Let him receiue it that can saying I am the cheife For the consent of Scripture The consent in Scripture it hath in effect bin declared already the summe whereof is that the Law and the Prophets giue testimony to Christ foretelling what he should doe d Ioh. 5.39 Search the Scriptures saith he for they testifie of me e Quibus Dominus testimonium perhibet tanquà m testibus suis Aug. l. 2. contra ep Gaudentii c. 23. And he againe giues testimony vnto them performing what they forespake of him f Ioh. 5.36 The workes saith hee that the Father hath giuen me to finish the same workes doe witnesse of mee For all things were foretold of him g Ioh 13 19. that when they came to passe wee might beleeue So that the two Testaments giue h Nà m quia latorem duo testamenta per vnum pacta Deum in Christo copulat vna fides Lex antiqua novam firmat veterem nova complett In veteri spes est in novitate fides Sed vetus atque novum coniungit gratia Christi mutuall testimony one to the other in Christ and both giue testimony of him and he to them like i Exod. 25.18 c 37 8. 9. Nonne tanquam duo Seraphin clamant adinuicem concinentiam laudis altissimo Ita duo testamenta fideliter concordantia sacratam concinunt veritatem Deo Aug. ep 119 ad Ianuar as the 2. Cherubims ouer the mercie seate point with their wings one to the other and both looke downe into the Arke of the couenant They in the Old Testament k 1. Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minister the thinges which are now reported vnto vs by them that haue preached the Gospell vnto vs with the Holy Ghost sent downe from heaven which thinges the Angels desire to looke into l Eph. 3.9.10 Even the mystery which from the beginning of the world hath been hid in God who created all thinges by Iesus Christ which now by the
Church is made knowne vnto principalities and powers in heavenly places euen the manifold wisdome of God according to the eternall purpose which hee purposed in Christ Iesus our Lord. The word in substance and the word in vtterance the two principall pillars of God his Church stand like the m 1. Kings 7.21 two pillars in Solomons porch Iachin and Boaz. The word giues testimony vnto Christ first foretelling and then reporting all thinges of him and Christ in whom is strength shall stablish his word performing all things accordingly The same reason evicts by processe from the word of God that Iesus is the Christ and by regresse from Christ that the Scripture is the word of God for if those thinges bee fulfilled in Iesus which were spoken of Christ and which none could foretell but God then is Iesus the Christ the Scripture the word of God n 2. Cor. t. 20. Now all the promises of God are yea and in him amen to the glory of God by vs. The Prophesies of the Messiah are precisely obserued throughout the Gospell to bee fulfilled in him with this note That it might bee fulfilled which vvas spoken by the Prophets The offices of Christ intimated in that title and shadowed in the Law are all accordingly discharged by our Lord Iesus as the Apostle demonstrates by a perpetuall paralel in his epistle to the Iewes who stood much therevpon Whatsoeuer is future is vntill then obsoure The old Legall Testament So was the covenant in the Old Testament and that so much the more because it was in a legall forme and went on in a legall tenor by command vvith promise as that of workes did o Exod. 34.28 Ps 78.5 Hee declared vnto them his covenant which hee commanded them to performe even ten commandements Nay not onely the morall duties but euen the graces which had beene promised were commanded in certaine types and figures to be obserued and their faith thereof to be professed by rites and ceremonies The Law was so giuen that it might be not onely an hand writing of ordinances against them but withall an hand leading of them vnto Christ the euer promised Messiah so shadowed vnto them p Quid est aliud hodièque gens ipsa Iudaeorum nisi quaedam scriniaria Christianorum balulanslegem Prophetas ad testimonium assertionis ecclesiae Aug contra Faustum Manichaeum l 12. c. 23. Et idem in Psal 56. In qua erergo opprobrio sunt Iudaei Codicem portat Iudaeus vndè credat Christianus Librarij nostri facti sunt quomodo solent serui post dominos codicesferre stisti portando deficiant illi legendo proficiant And it euer remaines vnto vs an hand-writing against them who haue not beleeued For it should haue beene their q Gal. 3.24 Schoolemaster vnto Christ r v. 19. For it vvas added because of transgressions to keepe them within the pale of the couenant which they were euer most ready to transgresse and to leade them to the fountaine of grace which else they would neuer haue sought whilest by the one law they knew how God would bee served and failing thereof they might perceiue by the other how yet notwithstanding they should bee saued A kinde of discipline fitted to the ſ Gal. 4.1 nonage of the Church and frowardnes of that people that by visible things they might be drawne on and be kept vnder by the Law as it were t Gal. 3.23 guarded and shut vp and paled in vnto the faith which should afterward bee reuealed The ceremoniall law given by Moses in certaine signes and figures proper to that time of infancy for the helpe of their faith is now ceased since the things themselmes came in sight u 1. Cor. 13.10 For when that which is perfect is come then that which is in part shall be done away as the lesser lights are swallowed vp in the glorious splendour of the Sun Wherefore to practise those ceremonies of figure which are abolished being accomplished were Iewishly to deny Christ and to bring in practise their ceremonies of order by any imposed or with any supposed necessity which was the vvall of partition is very repugnant to Christian liberty w Galo 5.1 we must therefore stand fast in the liberty wherewith Christ hath made vs free else Christ shall profit vs nothing The iudiciall law proper to that kingdome of the Iewes for their civill gouernment although it be not necessarily inioyned vs yet being God his owne commentary vpon the morall law and an absolute forme of government appointed by God himself for his owne people cannot be vnworthy our imitation in the equity thereof so farre as it may stand with these times and with the conditions of seuerall nations But the morall law of the necessary duties of loue abideth for euer x 1. Cor. 13.8 For loue neuer failes but is euer more and more perfected from a kinde of servile feare at the first entrance to a vvilling obedience and from the vvill here to a perfect deed hereafter y Iobn 1 17 The Law vvas given by Moses but grace and truth came by Iesus Christ They vnder the Old Testament lightly following the letter mistooke the meaning z 2 Cor 3 13. not looking to the end of that vvhich vvas to bee abolished vvherevnto Moses had an eye vnder the vaile For they perceiued not so well the grace intended by the legall Testament which the perfection of the morall law whereof they could not but faile should haue forced them to seeke and the imperfection of the typicall law a Heb 7 19 vvhich made nothing perfect should haue led them to finde But they generally rested in the * in opere operato vvorke done as was commanded by either law when as themselues were vnsufficient to doe the one and the other was in it selfe as vnsufficient to helpe them b Heb 10 1. For if the sacrifices vvhich they offered yeare by yeare continually having a shadow of good things to come and not the reall forme of them could make the commers therevnto perfect vvould they not haue ceased to bee offered c Heb. 7.11 And if perfection vvere by the first Testament vvhat farther neede vvas there that another Preist should arise a Preist of another order d v. 16. made after the power of an endlesse life e c. 9.15 For this cause therefore Christ is the Mediatour of the New Testament that by meanes of death for the redemption of transgressions that were vnder the first Testament they vvhich are called might receiue the promise of eternall inheritance The New Evangelicall Testament And now the Gospell preached vnto vs what is it but the performance of that f Rom. 1.1.2 vvhich vvas promised long before by the Prophets in the holy Scripture What is it but g 1. Pet. 1.12 the report of those things vvhich they did minister vnto vs What is it but the
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
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
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
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
abrogated by Christ Nor by his Apostles The Iewes typicall vse thereof abolished The Christian sabbath day within the compasse of the commandement The Lords day designed by himselfe for our sabbath It hath euer beene obserued as the sabbath by the Church It respects the kingdome of God The Perfect will of God to bee done on earth The heauenly conuersation How doth faith worke by loue According to the law teaching vs to doe what God hath commanded The law established by faith Although faith rest not in our workes which the law requireth yet are a Eph. 2.10 wee Gods workemanship created in Christ Iesus vnto good workes which God had before ordained not only in his counsell but by his law that we should walk in them And b Gal. 3.12 although the law bee not of faith that is of things to bee only beleiued but to be done for the man that doeth them shall liue in them yet doth the law require faith c Heb. 11.6 without which it is impossible to please God Therefore the law prescribeth faith in the first place and throughout namely that wee acknowlege god the lawgiuer to be the lord our God the only true God and performe that faith vnto him by an vniuerfall vniforme obedience to the whole law and euery title thereof in regard of him that commandeth Which iustifieth our faith to be in God when it answereth his d Servus qui ex domini iussu ea facit tantummodò quae vult facere non dominicam implet voluntatem sed suam Salv. l. 4. de guber Die whole will as well of command as of promise as well in one duety as in another When God gaue the law to the Israelites hee made himselfe knowne vnto them by his wonderfull deliuery of them out of the land of Egypt from the house of bondage thereby to binde their obedience in faith to him the only true God Which was but a type and figure of the great saluation from the power of satan by Christ Iesus By faith in whose name thorough his spirit wee truely know and rightly acknowledge the only true God And the faith of God his loue to vs in Christ knits our hearts againe in loue to God and for his sake towards all men as he hath commanded improues the formall worship of God vnto all sincerity in spirit and in trueth and the common ciuility of the world vnto Christian charity zealous of good workes for his glory that hath called vs to the knowledge of his grace For if God so loued vs as wee beleiue then ought we also to loue one another much more him who is the God of all grace and loue Neither doe we beleiue indeed if wee loue not Wee beleiue not Christ his incarnation death passion resurrection and ascension c. Vnlesse e Phil. 2.5 c the like minde bee in vs that was in Christ Iesus Who to redeeme the glory of god in vs laide aside his owne glory equall with the father and humbled himselfe in the forme of a seruant vnto the death of the crosse As the fathers loue to the sonne begat in him the like affection towards vs so doth Christ his f Nullaest maior ad amorem inuitatio quam praeuenire amando Nimisque durus est animus qui delectionem si nolebat impendere nolit rependere August de catèch rud cap. 4. loue if wee embrace it by a true and a liuely faith worke in vs the like loue towards our bretheren for his sake g Iohn 15.9.10 As the father saith hee hath loued mee so haue I loued you continue you in my loue If you keepe my commandements ye shall abide in my loue euen as I haue kept my fathers commandements and abide in his loue It is all one in the law to loue God and to keepe his commandements And h Iohn 14.23.24 if you loue mee saith Christ keepe my commandements Which because we can in no sort doe of our selues Gods law our prayer i 2. Cor 3.5 who are not able as of our selues so much as to thinke any good therefore being preuented with his grace k Phil. 2.13 who worketh in vs both to will and to doe of his good pleasure wee desire of God by prayer as Christ hath taught vs what he doth require of vs by the law l In omnibus enim monitis dei atque mandatis vna cademque ratio est divinae gratiae humanae ebedientiae Nec ob aliud vnquam datur praeceptum nisi vt quaetatur praecipientis auxilium Prosp Who therefore commandeth that wee may know what to craue of him And it is our faith which by prayer obtaineth what the law requireth The graces inspired of God faith hope and loue breathe all againe vnto godby prayer m Rom. 8.26 the spirit helping our infirmities with groanes that cannot be expressed For as the naturall life so the spirituall confists in respiration by hearing and praying without the which there can be no true life and well doing Therefore n Phil. 1.9.10 this we pray that our loue may abounde yet more more in knowledge and in all iudgement that wee being instructed out of the law may approue the things that are more excellent that wee may be sincere and without offence till the day of Christ being filled with the fruites of righteousnesse which are by Iesus Christ vnto the glory and praise of God o Rom. 10.14 But how shall they call on him in whom they haue not beleeved By faith in the sonne of God wee know and beleeue in him the only true God and worship him in spirit and in truth p Gal. 4.6 Who hath sent downe the spirit of his sonne into our hearts Faith in the trinity denyes not the vnity of God crying Abba father Doth our faith now in the trinity contradict the vnity transgresse the commandements Thou shalt haue no other Gods but me Nay the trinity of persons establisheth the vnity of the Godhead whilest himselfe is acknowledged the author mediator and doer of all in all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Philebo in Timaeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quo sensu vide Proclum Is autem dicit Triadem exse omnia efficere Who being infinit is not confined by any person and the persons being distinct are not confounded in God ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serapidis responsum Thuli in Aegipto De his vide August lib 10. de civ Dei cap. 23. In deo vnasubstantia sed tres personae in Christo duae substantiae sed vna persona In Trinitate alius atque alius non asiud atque aliud In saluatcre aliud atq aliud non alius atque alius Vincent Ler inens cont Her cap. 19. The father is God in his infinit essence or being the sonne the same God in his infinit presence and glorious appearing the holy ghost the same
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
obserueth a day obserueth it to the Lord and he that obserueth not a day to the Lord hee not obserueth it for the which hee would not haue them iudge one another To the same purpose hee speakes of the sabbath to the Colossians Is the sabbath then a thing indifferent Then were it no morall commandement The sabbath is not a thing indifferent but at that time there were different daies of sabbath one which the Iewes obserued and were for a i Ceremonie ab Apostolis non vt foetida cadavera mox profanè abiiciebantur sed religiose ad sepulturam deducebantur Postquam vero semel sepultae fuerunt fi quis eas refodere atque observare vellet non esset pius funeris deductor sed impius sepulturae violator August ep 19. ad Hieron while to be borne withall as for other ceremonies an other which the beleeuing Gentiles obserued as they were taught by the Apostles in honour of Christ his resurrection and therefore the Apostle there speakes of Sabbaths Now it seemes that as the Corinthians and the Galatians so also the Colossians were troubled with false Apostles or with some such as in this case walked not vprightly but would compell the Gentiles to obserue the same day amongst other things which the Iewes did of whom he warnes them at the 8. ver and in this 16. ver armes them against their censures Let no man iudge you in this case for as for the set day of the sabbath which the Iewes stand vpon it is but as their new moones the like ceremonies which Christ buried when hee lay their whole sabbath day in the graue the substance is Christ and his resurrection k Si nobis non resurrexit vtique non resurrexit qui sibi cur resurgeret non habebat Ambr. in orat de fide resur which Christians are to honor where of he speakes l Col. 2.12 a little before and an on againe in the m C. 3. v. 1. beginning of the next Chapter Brifley whilst there were two sabbath daies in vse the one obserued by the Iewes the other by the beleeuing Gentiles hee would not haue them troubled at any mans censure in that respect nor to contend amongst themselues thereabout but to looke to the maine and to hold it which was on their parts n Non tempora observamus seâ— quae illis significantur temporibus Aug. contrae Adimant c. 16. He remoueth the ceremony of the sabbath to establish the substance It seemes then there was something ceremoniall in the sabbath which is the next obiection The Iewes typical vse of the Sabbath abolished The law it selfe was not ceremoniall but morall only there was a ceremoniall vse annexed vnto the law for the time to be obserued by the Iewes As the o Gen. 9.13 Rainebow a naturall impression in the cloudes is made a signe by God his appointment that there shall be no more any vniversall deluge and p Gen. 2.24 mariage instituted in Paradise was after vsed for q Eph. 5.23 a type of the vnion betwixt Christ and his Church The Iewes had a threefold typicall vse of the sabbath First r Exod. 31.13 it was a discretiue signe that they were the only people of God because besides them none observed the sabbath Which figure ceased in Christ by whom the partition wall was cast downe and the light of the comfortable day of rest brake forth vnto all people Wherefore now wee keepe the sabbath not on the Iewes day as if we were their Sabatarian proselites and had title by them but on the Lords day Å¿ Gal. 3.28 in whom there is neither Iew nor Gentile but all are one in Christ Secondly it was a memoratiue signe vnto them t Deut. 5.15 for a perpetuall remembrance of their deliuery out of Egypt Which vse likewise was taken away in Christ who hath redeemed vs from the miserable bondage of sinne and Satan where of their deliuerance was a type and consequently that vse of the sabbath in remembrance thereof The third typicall vse of their sabbath was u Heb. 4. a figuratiue signe of their rest in the promised land which was accomplished in Christ who thorough death is entred for vs and leads vs the way into the heauenly Canaan And generally all outward observances as * Exod. 16.29 not to goe out of their places on the sabbath day x Cha. 35.3 not to kindle a fire y Ier. 17.21 not to carry a burden and the respects to outward things in all which they were more superstitious then was required were all poedagogicall appendices of the Sabbath proper to the Iewes in whom the Church was trained vp by temporall and sensible things and in a most strict and seuere manner z Sic ergò intelligendum est sive in isto die volubili septimo prandiatur siue à quibusdaÌ„ etiam ieiunetur tarzen sabbato spirituali sabbatum carnale cessisseâ— quando in isto sempiteâ—na vera requie sconcupiscitur in illo vacatio temporalis iam superstitiosa contemnitur Aug. ep 86. ad Casalam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non igitur sabbatizemus more â—udaico velut otio gaudentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed vnusquisque nostrum sabbatizet spiritualiter Ignat. in Epist ad Magnesios All which are eased or remitted in Christ by whom wee are plainely taught to looke vnto things spirituall and Eternall are therein exercised with a more free and reasonable seruice All typicall vses of the sabbath tending to Christ his comming in the flesh the things performed already by him for the work of our redemption are ceased and all the seruices belonging therevnto Yet in respect of things b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad supernae siquaem vitae statum spectat Greg. Nazianz de noua donanica crat 43. Repudiamus ergoeam carnalem tum apostolo approbamus eam spiritualem cum apostolo qui sabbati quietem non obseruamus in tempore sed signum temporale intelligimus ad aeternam quieâ—em quae illo signe significatur aciem mentis intendimus August l. contra Adimant Manichaeidiscip cap. 16. perpetually spirituall and of eternall which are yet to come the sabbath may still haue some typicall vse c Ezek. 20.12 It is a signe for euer that God sanctifieth his people and a figure of our Eternall rest d Rev. 14.13 when wee shall all rest from our labours e Isa 66.23 and when from one sabbath to another all flesh shall come before him f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 4.9 There remaineth therefore a rest or sabbath keeping to the people of God Now for the day the law doth not say expressely The Christian sabbath day within the compasse of the coÌ„mandement what seauenth day shall be the sabbath which may be any in respect of number and order according as wee begin to reckon but appointing or allowing six daies
indefinitely for ordinary labour in our callings it commandeth the g Sed si sabbatum audierit non intelligit nisi vnum diem de septem qui continuo volumine repètuntur Aug. de Doctr. chr l. 3. c. 5. Iam hinc abinitio doctrinam hanc nobis insmuat deus erudiens in circulo hebdomadae diem vnum integrum segregandum seponendum in spiritualem operationem Chrisost homil 10. in Genes seauenth to bee kept holy to the worship of God as god made all things in six daies and rested on the seauenth not specifying which were the six daies or which the seauenth either in the precept or in the reason How doth it appeare that the World was begunne vpon sunday that saturday must needs be the seauenth And if the sabbath which is the period of the weeke were not obserued nor commanded all that time from the creation to the beginning of the law as some say by what monuments shall it appeare that the weekly account of daies was kept vntill then iust in the same order as it was in the creation The first sabbath that we read of since the creation was h Exod. 16. when God gaue the Israelites Manna from heauen the seauenth day after the sixe daies whereon they gathered the Manna reckoning from the day of their murmuring whatsoeuer day of the weeke the fifteenth day of the second moneth after their departing out of the Land of Egypt But suppose as it is not vnlikly whatsoeuer weekely reckoning had beene formerly kept of the dayes that God when hee gaue the law did set them the very seauenth day in order from the creation yet were the daies since that altered i Iosuah 10.13 when the sunne stood still at the prayer of Iosuah and k Isai 38.8 when it went backe for a signe to Hezekiah Whereby the sabbath if it must be the seaventh part of the weeke consisting of 24 houres was certainely altered that it came either later in the space of time or sooner in the number of daies l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatū An simus Christiani dominicum colimus aut simus Iudaei vt sabbatum obseruemus Nemo enim potest duobus dominis seruire Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici Nec illud andit quod ipse commemorauit Deminusest enim sabbati filius hominis August ep 86. ad Casulan Howsoeuer the same authority which appointed one seauenth day at the creation hath appointed this other which wee now obserue euer since the redemption and both within the compasse of the same commandement which indefinitly alloweth vs six daies for our workes and apponiteth the seauenth for a sabbath to the Lord. m Mark 2.28 The sonne of man is Lord of the sabbath The Lords day designed by Christ for the sabbath And that he did make this the sabbath the Apostle insinuats sufficiently writing to the Iewes when hee saith n Heb. 4.9.10 Vid Iun. paral ◠3. in locum There remaineth a rest to the people of God for hee that is entred into his rest that is Christ he also hath ceased from his workes as God did from his Leauing them to gather the conclusion namely that as God when he had created all things rested the seauenth day ad sanctified it o Si dei requies causa sanctisicationis diei est consequenter vbi maior et verior eius requies illic sanctificatio copiosior Rupertus de diuin offic l. 7. c. 19. so Christ when he had finished the worke of our redemption rested this seauenth day and sanctified it in honour of his p Cuius beneficii commemoratio successit memoriae creationis non traditione humana sed Christi ipsius obseruatione atque instituto Iun in 2. cap. Gen resurrection God gaue them time and place the sabbath and the land of Canaan to lead them by degrees in types to the eternall rest in heauen they q Heb. 3. 4. ch wanted faith to discerne what was figured r Ch. 4.6.7 Seeing therefore that it remaineth that some must enter in and they to whom it was first preached entred not in because of vnbeleife againe therefore he limiteth a certaine day saying to day after so long a time ſ v. 5. If Iosuah had giuen them rest who brought them into the land of Canaan if there they should haue set vp their rest then would hee not afterward haue spoken of another day t v. 9. there remaineth therefore a rest even a sabbath keeping for the people of God a farther place for which another day is appointed Christ buried their sabbath in so much as it was ceremoniall namely that set day and their sacrificing seruices and outward obseruances in his graue where hee lay that whole day of their sabbath and rising againe the next day when all his labours ceased he thereby sanctified that day a sabbath to all that beleeue in him pointing vs to the u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua in eadem nobis ex hac vita sit transitus quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est Inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquilitas actionis otiosae Aug. ep 119. ad Ianuar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At post sabbatum omnis Christi amator domini cum celebret diem resurrectioni consecratum dominicae reginam principem omnium dierum Ignat in epist ad Magnesios Iure igitur sanctae congregationes die octavo in ecclesiis fiunt Inquit Cyrillus ib. 12. In Ioan. cap. 58. eternall rest which he had now fully purchased for vs and whereinto he will bring vs by the resurrection of our bodies also in Euerlasting life And therefore though all his former life he obserued the Iewes sabbath in their assemblies yet after that hee was risen from the dead he thenceforth obserued this new day of rest x giuing his disciples meeting vpon this day when they were assembled together and y againe that day sennight And after himselfe was ascended hee sent downe the holy Ghost vpon them when they were met together againe on this day Which it seemes the holy Ghost would haue well noted saying in such precise termes that it was when the day of Pentecost z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Lev. 25.15 was fully come for that being reckoned as was a appointed fifty daies from the morrow after the passeouer which was that yeare on the saturday to the morrow after the seauenth sabbath it must needs be this very day of the weeke which is our sabbath So that on this same day Christ rose appeared twice and thirdly sent the holy ghost euery time when they were assembled and lastly appeared b Revel 1.10 to St Iohn being in the
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
hath sanctified that call not thou nor cause thou to be called common or vncleane * 8. Commandement It was the Diuels delight to z Iob. 1. rob Iob of all that hee had He set the Sabaeans and Chaldaeans on worke as he doth all others of that trade But the blessed Angels a 1. King 19.5 Mat. 4.11 minister vnto vs and receaue vs hence into everlasting habitations * 9. Commandement It is the Divell that is b Rev. 12.10 the accuser of his brethren and a false one c Ioh. 8.44 For he is a lier and the Father of it But the blessed Angels d Iud. v. 9. bring no rayling accusations no not against the Diuell himselfe in their greatest conflicts * 10. Commandement Lastly the blessed Angels hauing fulnesse of ioy and all sufficiency in God enuy not the glory prepared for vs as the Divell did our first happinesse and doth still maligne and oppose by all meanes our purchased redemption e Luk. 15.10 but they reioice exceedingly at the conuersion of a sinner f 1. Pet. 1.12 they longe and desire to looke into the accomplishment of God his glory in vs. So must wee g Phil. 2.4 looke not euery man on his owne things only but euery man also on the things of others and not only eschew the euill forbidden but doe all good vnto all men implied in the law h Eccl. 9.10 whatsoeuer our hand findeth to doe as wee haue ability and opportunity i Ps 16.2 Our goodnesse indeed extendeth not vnto God nor to the glorified Saints Angels for what good can we doe vnto them k V. 3. but to the Saints that are on the earth and to such as excell in vertue whilst l Gal. 6.10 we doe good vnto all especially to them who are of the houshold of faith Whereby yet we m Cum ipsis angelis sumus vna civitas Dei cuius pars in nobis peregrinatur pars in illis opitulatur Aug. de civ D. l. 10. c. 7. hold communion with the heauenly host in imitation of them indeauouring to doe the will of God in earth as it is done in heauen by the blessed Angells following the examples of holy men n 1. Cor. 11.1 as they haue beene followers of Christ Iesus that we may bee all like vnto our heauenly father o Eph. 5.1 Eorum filii dicimur quorum actus imitamur Orig. in Ezek. hom 4. followers of God as deare children p Ps 119.89 O Lord thy word is setled in heauen for ever q 90. Thou also hast established the earth and it abideth Thy will be done on earth as it is in heauen r V. 91. according to thine ordinances for all are thy servants CAP. III. The Refuge of Hope We are saued by hope The Law perfect wee imperfect Good workes not well done Grace and merit incompetible The Christian hope Our daily bread Forgiuenesse of sinnes No immunity to sinne Temptations Preservation Resurrection Life everlasting and glorious Doe you now by grace fulfill the Law and merit glory by good workes Wee are saved by hope NO God knowes we all sinne continually and still a Rom. 3.24 come short of the glory of God Which we acknowledge in the regresse of the prayer b Heb. 6.18.4.16 flying for refuge to the throne of grace to lay hold on the hope that is set before vs. c Rom. 8.24 For we are saued by hope in respect of the full accomplishment of our purchased redemption and of the reall fruition thereof which we are now assured of whereinto wee are firmely estated by faith What is hope but a faithfull expectation of good things to come d V. 24. V. 25. Hope that is seene is not hope for what a man seeth why doth he yet hope for But if we hope for that we see not then doe we with patience wait for it In the meane time we are not worth the bread wee eat but haue need to beg it vpon almes at the hands of God from day to day much lesse are we worthy eternall life and glory For although by the grace of God we vnfainedly desire and faithfully endeavour to liue according to the tenor of the perfect law of libertic yet who dares stand to be tryed by the rigour of that royall law For the e Illud autem praeceptum non penitùs impletur ab homine in bac mortali vita sed exparte non ex toto quia ex parte diliginues in futuro autem implebitur ex toto Pet. Lomb. l. 3 sent dist 27. lit F. whole law is required of every one The law perfect we imperfect insomuch that f Iam. 2.10 whosoever offendeth in any one point is guilty of all g C. 3.2 but in many things we offend all many things we know many more that we know not h Ps 19.12 Who can tell how oft he offendeth O cleanse thou me from my secret sinnes The Law requireth the whole man i Deut. 6.5 Mat. 22.37 all his heart all his minde all his soule all his strength but we as k 1. Cor. 13.9 we knowe but in part so we loue and so we doe but in part the least part of what wee ought l Rom. 7.22.23 We may happily delight in the law of God after the inner man * Legem implere id est non concupiscere Quis ergò hoc qui vivit potest August de tempore serm 49. but still there is another law of the members warring against the law of the minde which often brings vs into captiuity to the law of sin m Rom. 7.14 The law is spirituall perfect but we are partly carnall therfore imperfect For althoug n 1 Tim. 1.14 the grace of God be exceeding abundant with faith loue which are in Christ Iesus and shall be in the end o 2 Cor. 12.9 sufficient for vs vnto saluation because it euer p Rom. 5.20 superaboundeth our still abounding sinnes yet in the meane time who is sufficient for it q 2 Cor. 4.7 We haue the heauenly gift in * Nemo esse sine delicto potest quamdiu Carnis indumento oneratus est cuius infermit as triplici modo subiacet dominio peccati factis dictis cagitationibus C. Lactant l. 6. Instit cap. 13. carthen vessels whereby we faile our best actions we corrupt our best workes with carnall respects wee staine and pollute the best motions that arise in vs euē as the purest foūtain water running thorough a filthy channell drawes corruption All our r Hos 6.4 goodnes is as the morning dew ſ Es 64.6 all our * Ipsa iustitia nostra ad examen diuinae iustitie deducta iniustia est sor det in destrictione iudicis quod in aestimatione fulget operantis Greg Mor. lib. 5. cap. 8. righteousnesse as polluted
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.