The mystery of godlinesse a generall discourse of the reason that is in Christian religion. By William Sparke divinity reader at Magd: Coll: in Oxford, and parson of Blechly in B[uck]ingham-shire.

THE MYSTERY OF GODLINESSE : A GENERALL DISCOVRSE OF THE REASON THAT IS IN CHRISTIAN RELIGION .

By WILLIAM SPARKE Divinity Reader at Magd : Coll : in Oxford , and Parson of Blechly in B●●kingham-shire .

1. Cor. 14.19 .

I had rather speake fiue words with my vnderstanding that I might teach others also , then ten thousand words in an vnknowne tongue .

1. Pet. 3.15 .

Sanctifie the Lord God in your hearts , and be ready alwayes to giue an answere to every man that asketh you a reason of the hope that is in you , with meekenesse and feare .

OXFORD Printed for WILLIAM WEBB . 1628.

TO THE MOST ILLVSTRIOVS , GEORGE DVKE OF BVCKINGHAM , LORD HIGH ADMIRALL OF ENGLAND &c. KNIGHT OF THE HONOVRABLE Order of the Garter .

THE singular grace and Munificent bounty , which your Grace pleased to vouchsafe my humble petition , for repaire of the Parish Church , where I liue vnder your Honourable Patronage , most Noble Lord , bindeth , and at once imboldneth mee to make this publike acknowledgement , hauing laboured in the spirituall building , whilst the materiall was in hand , to set vp through lights in the house of God . Such pious deedes of Gratious Lords , and Noble Benefactours , are worthy to be reported after many reasons , now principally for this , that the world may discerne against the slanderous adversaries of true religion , that shee hath not beene barren , nor vnfruitfull of good workes , whilst in a fewe late yeares , more Churches , Colledges , and Hospitals haue beene repaired , and built , then in many ages of their devoutest ignorance and superstition ; In the meane time what havocke haue they made of the Churches , not breaking down the carued worke with axes , and hammers , but devouring the liuing temples of the holy Ghost with fier and sword , & setting vp their abomination of desolation , where they can prevaile ? Your Grace will goe on to do good as you are great , and to Patronise the truth , which here comes into your presence , in her naked simplicity , crauing to goe forth honoured with your name and authority : Knowing that God will honour them that honour him , 1 Sam. 2.30 . but they that dispise him shall be lightly esteemed . To him therefore , having learned of the good courtier Nehemiah , Nehem: 2.4 . to direct our prayers even whilst wee make petition vnto Princes , I bowe the knees of my soule , that hee will bee pleased to adde of his Grace to your Grace still more and more , who is able to make all graces abound towards you , 2. Cor. 9.8.11 . that you alwaies hauing all sufficiency in all things , may abound to every good worke , which shall cause by vs many thanke giuings vnto God .

Your Grace his faithfull Chaplaine and humble servant in Christ Iesus WILLIAM SPARKE .

The Preface to the Reader .

TRVTH proues it selfe , and disproues error . Which if it might bee fully , and fairely cleared in the great mystery of revealed grace , would soone put to silence the endlesse controuersies of religion , with all honest hearts . Wherein many haue at all times languished away , & which being now growne from words to blowes haue wasted the Churches , and shaken the faith of the most , insomuch that if Christ should now come a a Luke 18.8 . should hee finde faith on the earth , when b b Mat. 24.12 . the loue of so many is waxen cold ? Religion hath beene so long disputed that now it may be questioned whether there be any or no , most men seeming to bee resolued according to that of Nigidius in A Gellius , Religentem esse oportet , c c Noct. Attic. l. 4. c. 9. religiosum nefas . Whose practise is either vanished into an empty speculation , or meerely pretended vnder an idle profession . Was ever chaste Virgin , or matron so shamefully handled by the most debaushed ruffians , as sacred trueth hath been by her loue making paramours whilst every faction haling her to themselues , they haue torne her peece-meale amongst them ? That we neede not serue her now , as once the Levite did his concubine , d d Iudg. 19.29 . to cut her in peeces , and to send her into all the coasts of Israel . Every tribe hath a part , and that they make much of , ( more then of the whole ) which best serues their owne turnes . How infinitely is the pretending head swolne bigger then the whole body , being long since fallen from it ? Never was any Saints relique , so improved , and vbiquitated . How vast are the secular armes growne , being cemented to that monstrous head , without neck , or shoulders ? A Catholique head with Catholique armes . How farre are the legges divaricated beyond the stride of any Colossus , as if they would never come together againe , to walke one and the same way ? How is the body pined the while , and vtterly wasted away , whilst every part stands apart , as in the f f Menen . Agrip. Liv. l. 2. Apologue , refusing to labour or take care for the whole ? Is not this the trueth ? Thus hath shee beene vsed , whose life is Christ , whose body is the Church , in the house of hir friendes . They haue peirced my hands and my feete , yea my head , and my side , they may tell all my bones , there is no whole part in mee . And they who should haue taken downe her tortured body , imbalmed , and wrapped it vp in fine linnen , vntill it rose againe , haue playd the curious Anatomists , and dissected every member , with so many subtile quaeries and disputes that it is almost as hard to finde the trueth in their bookes , as in the others liues . Which could we see as faire as she is in her iust proportion , and comely feature , such is her grace that shee would even ravish our soules with vnsatiable loue , and delight , and would make vs all of one minde , minding that one thing which is necessary . There haue not wanted skilfull handes I confesse , to gather vp , and put together her dismembred limbs , to adorne and set her out in her liuely beauty , and I thinke many of them had the Spirit of God to reviue her againe , and to quicken her . Since shee hath brought forth many children vnto God . And now what more ? No more , but the same againe , in an other manner , if by any meanes this wayward age not pleased with varieties , may bee perswaded g g 2 Thes. 2.10 . to receiue the loue of the truth that wee may be saued . Likenesse begets liking , and lookes beget loue . I haue therefore indeavoured to present vnto rationall men a view of the reason that is in Christian Religion . The reason I say , not of it , for it is of faith , which hath no worth if the truth bee obvious ; but the reason that is in it , how it is thus in the Analogie and Symmetrie of the whole , and euery part , not why euery particular is so or so . which being revealed from God , may bee apprehended by faith , can not be comprehended by any wit of man . Suffice it vs who proceed in our knowledge vpon certaine principles , by comparing their issues , that we finde all things answerable to what we haue receiued , and our faith in nothing deceiued , or deluded . My principall aime in this ensuing discourse , is to giue the Christian Reader a Synopsis or full view at once of our religion in the whole 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 whole . And because I seeke not herein to perswade or convince Infidels ( which seemes to bee the scope of h 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 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 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 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 m 1 Cor. 14.23 . &c. vnbeleeuers , neuer so vnlearned , and n 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 o Rom. 12.1 . service of God thereby prescribed vnto vs , is it not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a reasonable seruice to all that are not p p 2 Thes. 3.2 . vnreasonable and wicked men ? To whom howsoeuer they take it , wee must and can giue q 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 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 windes , and blow 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 s Iohn 15.5 . without whom we 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 . Communion 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 well 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 deliuery from euill : and by the way , that we may be supplyed with things needfull for this life , by his ordinary providence , and all to the eternall praise of his Kingdome , power and glory . Which is not only the first , and greatest part , but the very end , and reason of our most earnest , and devoted desires , not onely of things spirituall and temporall for our better enablement , and incouragement in his seruice here , but euen also of life eternall hereafter ; that seeing wee cannot through our owne default , so glorifie God in this life , as we ought , and might , if we had beene so happy , we may yet happily bee saued through his grace , and mercy , to his eternall praise , and glory in the world to come . Neither hath CHRIST heerein taught vs to pray otherwise then GOD commanded vs to doe . For a a 1. Tim. 1.5 . the end of the Law is loue , b b 2. Tim. 3.2.4 . not of our selues , but of God , c c Deut. 6.5 with all the heart , with all the soule , with all the minde , and with all the strength . This is true godlines in the zeale of his glory . A duty neuer repealed , but ratified by the Law giuer himself here in person , saying , d d Matt. 22.37.38.39 . This is the first & great Commandement , and the other is like vnto it , namely , that thou loue thy neighbour as thy selfe : both in e e Incomparabiliter plus charitatis Deo quam nobis , fratri autem quantum nobis ipsis impendere debemus ; nam Deum propter se , nos verò & provimos propter Deum diligere debemus . Aug. de arin . l. 8. c. 8. a second place vnto God , that is , for his sake , and according to his will , to doe and to be done by , as he hath commaunded . The reason why we should principally intend GOD his glory trusting him for our safety , is intimated in the first wordes of the prayer , calling GOD our heauenly Father , grounded vpon the first Article of our faith , In God the Father Almighty , maker of Heauen & Earth . For a sonne honoureth his father , the father provideth for his children . Now GOD is our Father both by Nature and Grace , who made vs , & all things both in Heauen and Earth , redeemed vs by his Sonne Christ Iesus , calleth vs by the Holy Ghost , and thereby communicateth himselfe , and all good vnto vs , & wil bring vs to euerlasting life , that we may eternally praise him . f f Rom. 11.36 . For of him , and through him , and to him are all things , to him bee glory for euer and euer . Amen .

Wee made not our selues , The Author of our good . neither can wee saue our selues therefore we are not our owne , but his creatures & instruments , g g Act. 17.28 . in whom we liue , moue , & haue our being . h h Prov. 16.4 . Who made all things for himself , yea euen the wicked for the day of euill . i i Initio non quasi indigent Deus hominem plasmavit Adam sed ut haberet in quem collocaret sua beneficia . Non solum ante Adam , sed & ante omnem conditionem glorificavit verbum patrem suum manens in eo , & ipse à patre glorificabatur quemadmodum ipse ait , Pater clarifica me , &c. Qui in ●umine sunt , non ipsi lumen illuminant , sed illuminantur ab eo . Irenaeus lib. 4. adversus haeres . cap. 28. Not that his glory depends on the creature : for as there was light , when yet there was no starre in the Heauen to expresse it , no body on earth to reflect it , so was k k Ioh. 17.5 . the glory of God with himselfe , before the world was . Only it pleased him by the exuberance of his goodnes , to manifest his glory in vs , whom hee made after his owne Image , l l Et c. 31. Non indigebat Deus dilectione hominis . Deerat autem homini gloriâ Dei , quam nullo modo poterat percipere , nisi per eam obsequentiam , quae est ergà Deum . not to gain any accession of glory by vs to himselfe , who is himselfe all-sufficient , but by communicating his goodnesse to make vs most glorious , m m Rom. 11.22 . had we continued in his goodnessè , to the praise of his glory . Art requires some compleate materials to worke vpon , and Nature out of a rude matter produceth euery creature , but n n Deus non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 solùm vt à Platone , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicendus . Iust. Mart. in exhort . ad Gent. God who is aboue both , made all of o o

Ex nihilo terminativè non materialiter . Iul. Scal. exerc. 6. sect. 13.

nothing , by creation . Which the deepest Philosophy , most busie in the search of Nature , could neuer fully reach , nor can comprehend by discourse of reason , howsoeuer some of them seeme to haue had some notice thereof . For the wisest of that profession supposing generally , that of p p Ex nihilo nihil sit in natura constituta , non constituenda . Vid. Tertul. adversus Hermogin . nothing , nothing can be , vanished away in their imaginations , of the q q Si nulla fuit genitalis origo , Terrarum & coeli semperque aeterna fuere , Cur supra bellum Thebanum & funera Troiae . Non alias alij quoque rescecinere Poetae . Lucret. lib. 6. Vid. Theoph. Antioch . adversus Autolyc . lib. 2. Worlds eternity , or of an eternall creation , or else of a naturall manner of production of al things , out of some matter , and by some meanes , when as yet there were none of them . But r r Neb. 11.3 . we through faith vnderstand by the word of God , in the history of the Creation , that the Worlds were framed by the s s Quin & Deum foecundissimo verbo creasse mundum aliquoties agnoscere videtur Trismegist . Neque materia , nec novo consilio opus fuisse Deo ad mundi creatiouem asserere videtur . Algazel . contra Averroem . Word of God ; so that things which are seene , were not made of things which doe appeare . The last of all was man , as it were a recapitulation of all , for whom all was made . Who as he had an interest in al the creatures by his making , so God gaue him power to vse them all by his blessing . t t Psal. 8.6 . For hee made him to haue dominion ouer the worke of his hands , and put all things vnder his feete . Of all the creatures , the Angels who were made the first day , when they were all made Angels of u u Angelus est imago Dei , manifestatio occulti luminis &c. Dionys . Areop. de diuin. nomin. cujus ve ba prosequitur . Alex. de Ales. part. 2. qu. 20. memb. 3. art. 2. & Bonavent . l. 2 : sent. distinct. 9. ad textum light , . & man who was made the last day , a light shining in darkenesse , hauing his diuine soule pent vp in a body of clay , are only called the x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. A Deo profecta semina non solum . ea quibus pater meus me procreavit & patrem avus , verumetiam , in res omnes è terra nascentes , ac praecipuè in ratione praedita . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Quidninominet quispiam eum filium Dei ? Arrian . epise. l. 1. c. 9. sons of God , y y Iames 1.17 . who is the Father of lights . And againe , wee are his sonnes by grace , who of his owne will z z Iames 1.18 . begat vs by the word of truth through faith in his Sonne . a a Iohn . 1.12.13 For to as many as receiue him , to them he giues power to become the sonnes of God , euen to them that beleeue on his Name , which are borne not of blood , nor of the will of the flesh , nor of the will of man , but of God . Who for his part failes not to provide for our good , both in the course of nature , and in the state of grace . For if an earthly father knowes how to provide good things for his children , how much more doth our Father which is in Heauen ? b b Acts 14.17 . who neuer left himselfe without witnes doing good . And if hee make c c Mat. 5.45 . his sunne to rise on the euill and on the good , and send raine on the iust and on the vniust , hee will certainely cause the d d Mal. 4.2 . sunne of righteousnesse to arise , and e e Es. 60.1 . shine vpon his gracious children , and will f f c. 44.3 . send downe sweete dewes of his spirit into their hearts . And g g Rom. 8.32 . he that hath giuen vs his Son , how shall he not with him giue vs all things also . Nay our heauenly Father preuents vs with all good things both of nature and grace , and all to this end , that we should haue the good nature , or the grace to vse all to the praise of his glory . Which whilest we principally intend , wee may be well assured , that in the end wee shall be no loosers , both because our true happinesse consists naturally in the h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Deus salutaris est , sed & bonumipsum salutare , Arrian . Epict. l. 2. c. 8. Summum amare bonum summa est beatitudo . August . epist. 111. ad Iulian. fruition , and admiration of Gods glory , according to the covenant of nature , i i Levit. 18 : 5. Rom. 10.5 . doe this and liue : and also because the glory of God is ingaged vpon the saluation of his faithfull people by the covenant of grace , k k Habak. 2.4 . Rom. 1.17 . The Iust shall liue by his faith .

In assurance whereof the faithfull children of God haue beene well content , The true Zelotes of God's glory . not onely to frame their liues to his glory , but to lay downe their liues for his sake , putting the last adventure of their soules , that they could make , in well-doing ; l l 1 Pet. 4.19 . into the hands of God a faithfull Creatour . The Lord Himself m m Phil. 2.6 . being in glory equall with God the Father , & that without robbery , was willing to be abased , in the forme of a seruant , to the pit of hell , that the will of GOD might be done on earth by man , for the redeeming of his Kingdome in vs , to the glory of his holy Name . For although the flesh was weake , which for the time put him in a terrible agony , yet , he soone resolued , being strong in the spirit , n n Luke 22.42 . Not my will but thy will be done . * * Iohn 12.27.28 . Now is my soule troubled , and what shall I say ? Father , saue mee from this houre : but for this cause came I to this houre , Father , glorifie thy Name . And at this marke of our high calling his zealous Saints resolued by his grace through faith , presse hard in hope and loue . Abraham was content to submit so farre to the will of GOD , as to o o Gen. 22. sacrifice his sonne Isaacke , whom he loued , and with him for ought that appeared , his owne and all mens expected happinesse . For the promise that in his seed all the Nations of the earth should be blessed , was before restrayned to Isaacke , p p Gen. 21.12 . Heb. 11.17.18 . In Isaacke shall thy seed be called . Only he beleeued that God was able to raise him vp from the dead , q q V. 19. from whence also he receiued him as in a figure . Moses wished to be r r Ex. 32.32 rased out of the Booke of life , rather then that God should not maintaine his owne glory , in the safety and prosperity of his people Israel , whereon his glory lay ingaged . Iob resolueth in his greatest affliction , s s Iob. 13.15 . though the Lord slay me yet will I not forsake him . The three children Shadrach , Mesach , & Abednego , were resolute not to giue the glory of God to Nebuchadnezzar in his golden image , whatsoeuer came of them , though they perished . t t Dan 3.17.18 Our God , say they , whom we serue , is able to deliuer vs out of thine hands , O King , and hee will deliuer vs : but if not , bee it knowne vnto thee , O King , that wee will not serue thy gods , nor worship thy golden image which thou hast set vp . St Paul was content to be u u Rom. 9 . 3● Anathema from Christ for his brethrens sake , not in mere naturall affection to them , though it were great , but in a feruent zeale of Gods glory , which now might seeme to lye at stake with them . Because x x V. 4. to them belonged the adoption , & the glory , & the covenant . And generally all the new borne , which onely are the true borne children of God , seeme to bee of the same minde , Christianos dicit Plinius Secundus omnia vitia detestari , sanctissimè vivere , & hoc solum in eis posse reprehendi , quod nimis faci è pro Deo suo profundant vitam , quodque horis antelucanis furgant ad canendas laudes Christi . l. 10. ep. 97. ad Traian . who reioyce not only in hope of the glory of God , but euen in their greatest tribulations ; y y Heb. 10.34 . suffering ioyfully the spoiling of their goods , yea of their z z Heb. 11.35.36.37 . liues with most exquisite torments , because the a a Rom. 5.5 . loue of God is shed abroad in their hearts , b b 1 Pet. 1.8 . whom hauing not seene they loue , in whom though now they see him not , yet beleeuing they reioice with ioy vnspeakable and full of glory .

Nay & euery creature doth euen by nature spend it self to set forth the glory of the Creator in some sort or other , To glorisie the creatoris the glory of the creature . being then most happy when it can serue best , and is most vsed to that end for which it was made . c c Iob. 12.7 . Aske now the beastes , and they shall teach thee , & the foules of the aire , & they shall tell thee . Or speake to the earth , & it shall teach thee , and the fishes of the sea shall declare vnto thee . If wee were not dull of hearing , might we not perceiue an * * Cicero in Somn. Scip. harmony of the Spheares , & the Earth below with a deepe base in consort to the Heauenly quier , & euery creature of God bearing his part , & all comming in with a full Chorus to the close : Glory be to God on high ; as it were an Eccho or report to that word of wisdome , power , & goodnes , wherby they were all made : d d Psal. 145.10 . All thy works praise thee , O God ; & the more excellent the worke is , the more it e 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. commends the Maker . Yet is al this but in dumb f f Psal. 19.1 . V. 3. The Heauens declare the glory of God , & the firmament sheweth his handywork . But there is no speech nor language where their voice is not heard , vnlesse it be the g 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 waiteth 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 h Psal. 108.1 . his tongue his glory , accounting this vse thereof , when we blesse God , the greatest happines , i 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 k Esa: 6.1 . temple is , wheresoeuer he manifesteth his glory , which wee may behold & contemplate in his workes , whithersoeuer we looke . l 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 worke of God being a word , for hee spake things ; euery day a line , & there is not a day without a line . m m Psal. 19.2 . Day unto day vttereth speech , & night unto night sheweth knowledge ; n 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 continual 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 o Ego conditoris nostri verum hymnum compono : existimoque in co veram esse pietatem , non taurorum 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 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 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 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 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 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 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 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 y Exod. 33.19 . workes , and published by his word , z 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 a Psal. 50.23 . Who so offereth praise , he glorifieth God . Yet must wee glorifie him , not only in word , praising his workes , but in deed also , doing his word , b b Mat. 5. c. 16. That others seeing our good workes , may glorifie our Father which is in heaven . c c Mich. 6.8 . Wherefore , he hath shewed thee , O man , what is good , whose d 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 commandements , as it were e 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 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 , not onely in the immediate worship , & hallowing of his name , but even in our carriage , and dealings amongst our selues . Insomuch that if a man doe but g g Prov. 30.9 . Rom. 2.24 . steale any way , he taketh the name of God in vaine , & causeth it to be evill spoken of . It was iust that the Creatour should giue a law to his creature , whereby every one should h h Rom. 14.4 . stand or fall to his owne master . Wherefore God left not thinges to themselues when hee made them , to doe as might chance by the contingence of secondary causes , nor to the arbitrement of men & Angels , but hee set a generall course for nature by instinct ; in his seuerall blessings vpon euery kinde , i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non modo te condidit , sed etiam tibi soli credidit , & quid faceres in mandatis dedit . Arrian . Epict . l. 2. c. 8. he gaue a law vnto man in his making , & the Angels do his commandements . Neither was that k k Iam. 2.8 . royall law any impeachment to the liberty of mans will , which although it haue an arbitrarie power over the locomotiue , and other like faculties , yet had it never the absolute command of it selfe , but was to bee subiect to the arbitrement of divine providence , and to the commandement of the Almighty . Wherefore man was not left to his owne will , but was by nature made willingly subiect to the l l Iam. 1.25 . law of libertie , which God commanded him for his good . Other thinges were made by a word of command ; m m Psal. 148.5 . For hee commanded and they were created , but man was made by a word of counsell , n n Gen. 1.26 . Let vs make man ; a reasonable creature , capable of counsell , as it were priuie to his owne making , and conscious of the word whereby hee was made . And God created him o o vers. 27. Ita imago est ut ad imaginem sit , (i) non aequatur parilitate , sed quadam similitudine accedit . Aug. l. 7. de Trin. c. 6. in his owne image according to his likenes , namely with a conscience , and good liking of his will , a man after his owne heart , like minded as hee intended . Which appeares partly by the remainders of the law in our corrupt p p Lex est ratio summa insita in natura , quae iubet ea quae facienda sunt , prohibetque contraria . Eadem ratio cum est in hominis mente confirmata , & confecta , lex est . Cic. de leg . l. 1. Et mox● constituendi vero iuris ab illa summa lege capiamus Exordium , quae saeculis omnibus antè nata est , quam scripta lex vlla , aut quam omninò ciuitas constituta . hearts . q q Rom. 2.14 For the Gentiles which had not the law did by Nature the things of the law : which shewed the workes of the law written in their hearts , r r Ante legem Moy●i scriptam in tabulis lapideis , legem fuisse contendo non scriptam , quae naturalitèr intelligebatur , & à Patribus custodiebatur . Tertul aduersus Iudaeos . Ista lex quae in corde scribitur , omnes continet nationes , & nullus est qui hanc legem nesciat : Hieron . tom. 3. ep. ad Algasian : q. 8. In lege temporali nihil est iustum & legitimum quod non ex hac aeterna sibi homines deriuauerint . August . de lib. arb. l. 1. c. 6. their consciences also bearing witnes . But by our s s Coll. 3.10 . renewing in knowledge after the image of him , that created vs , it is manifest , that man was made with an vnderstanding of himself , and of Gods will concerning him , and not onely so , but with an heart to doe accordingly . For t t Eph. 4.24 . the new man is created in righteousnesse and true holinesse , the very text , and tenour of the two tables of the law , in two wordes . And now u u 2. Cor. 3.17 . where the spirit is , there is liberty : againe , not from the law to doe as wee lust the miserable bondage of sin vnto Satan , but to the law , to doe as we should , the gratious liberty of the sonnes of God .

The naturall reason of the law is yet so apparant , that for the duties of the second Table , Naturall reason of the Law . x x Ex sapientissimorum sententijs principem legem illam & vltimam mentem esse omnia ratione aut cogentis aut vetantis Dei : ex qua leges illae laudatae , quae generi dantur humano . Cic: de leg . l. 2. all nations generally haue followed and imbraced the same , as being most agreable to mankinde , by nature a sociable , and civill creature , only the y y Non ulla vnquam lex sanxit qui furari voluerit culpae reus erit , sed qui furatus fuerit , inquit Cato pro Rhodiens . last commandement is without the compasse of mans law to search or punish . Because God only tries the hearts . Yet z z Has patitur poenas peccandi sola voluntas . Nam scelus intrà se tacitum qui cogitat vllum , facti crimen habet . Cedo si conata peregit . Iuvenal . Satyr. 13. morall Philosophy goes farre by reason to moderate passions , and affections . And the Stoikes , who were not the worst moralists , goe yet a step farther , even beyond reason , to roote vp naturall affection . Howbeit none of them could by the light of nature , reach to the roote of this law , namely our naturall corruption : whereof that sect , either by common sence , or by some intelligence , might yet seeme to haue a kinde of conscience . But a a Rom. 7.7 . I had not knowne lust , saith the Apostle , namely that the first motion thereof is sinne , if the Law had not said , Thou shalt not lust . Now for the duties of the first table , there could bee no reasonable doubt of the three first commandements , that they are naturall , if we did but rightly vnderstand , and duely consider the nature of God . b b Nulla gens est tàm fera , quae non etiamsi ignoret qualem Deum habere deceat , tamen habendum sciat . Cic: l. 1. de leg . Never were any so brutish , but that in c c Vnius Dei virtutes per mundanum opus diffusas , multis vocabulis inuocamus , quoniam nomen eius . cuncti proprium videlicet ignoramus . Maximus nomine gentilium ep: ad Augustum inter suas 43. Cui nomon omne convenit vis illum fatum vocare ? non errabis . Hic est , ex quo suspensa sunt omnia , causa causarum . Visillum prouidentiam dicere ? rectè dices . Est enim cuius consilio huic mundo prouidetur , ut inconcussus eat , & actus suos explicet . Vis illum naturam vocare ? non peccabis . Est enim ex quo nata sunt omnia , cuius spiritu viuimus . Vis illum vocare mundum ? non falleris . Ipse enim est totum quod vides totus suis partibus inditus , & se sustinens vi sua . Sen: Natur. Quaest. l. 2. c. 45. some sort they haue acknowledged a prime cause , a supreame power , which made and ouer-rules all . d 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 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 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 wee obserue the course of times , wee shall come to the auncient of dayes , g g Act. 14.17 . who hath neuer left himselfe without witnes at any time : whose being beyond time , without place , aboue nature must needes bee infinite , and therefore h 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 , we can worship 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 word . Nor can he be expressed but by word , 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 , can in reason the worship of God by any i 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 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 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 workemanship of nature it selfe , Namely that it was finished in six dayes , and so m 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 de 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 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 u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 formam lunę complectitur : nam prima est corniculata , quam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Graeci vocant : deindè medilunia , quam 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 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 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 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 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 Misc●ll . lib. 1. cap. 9. fond imagination . But we who by b b Heb. 11.3 . faith vnderstand 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 once in seaven dayes , so long as the i i Rom. 8.21.22 . creation groneth vnder the burthen of corruption , vntill wee enter into his rest , and enjoy an eternall Sabbath in glory .

Vpon this law stood the covenant of Nature , Doe this and liue . The covenant of Nature . To liue is to be doing , for life is the energie of nature , and consists in action . And to doe this law , which God had by nature inacted in man , should haue beene the naturall life of man . Not a meanes to attaine life , which hee then already had in present fruition , but the very forme and manner of liuing , and that well and happily ; k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Ethic. l. 1. c. 7. a perpetuall well doing , and perfect beeing in that blessed estate , wherein hee was made . l l Luke 10.26.28 . What is written in the law ? This doe and thou shalt liue . For these things if a man doe he shall liue in them , not for the doing , but in the doing of them . And m m Iames 1.25 . who so looketh into the perfect law of liberty , beeing a doer of the worke , that man shall bee blessed in his deede . Of which covenant God gaue n n Primordialis data est lex Adae & Evae in paradiso , quasi matrix omnium praeceptorum Dei &c. Tertull. adversus Iudaeos ; Quae lex ei sufficeret sheffet custodita . ibid. man in his innocency as it were o o Erat homini in lignis alijs alimentum in hoc Sacramentum . Aug. two Sacraments . The p p Hac generali & primordiali Dei lege , quarn in arboris fructu observari Deus sanxerat , omnia praecepta legis posterioris specialiter indita fuisse cognoscimus , quae suis temporibus edita germinaverunt . Tertul. adversus Iudeos . In hac enim lege Adae data omnia praecepta condita recognosim us , quae posteà pullularunt data per Moysen . Ibidem . tree of knowledge respecting the law , doe this ; and the tree of life , respecting the promise , liue . By the former it pleased God to make triall of mans faith and obedience . A small matter , as it may seeme , a trifle , the greater was the sinne , in eating the forbidden fruite , whatsoever it was , of the tree of knowledge , of good and evill . So it was called by God his institution , who forbad it , to proue , & make knowne , what a creature q q Haec ipsa quo que possibilitae eveniendi non levitati ipsius , qui non movetur , sed retum facilitati , quae naturâ non indignante moueri possunt , convenienter ascribitur . Ioan : Sarisber : Policrat : l. 2. c. 21. could doe of it selfe , and would do being left to it selfe , which was by nature free to chuse , and indifferently inclinable to good or evill . It stood not with the counsell of the Almighty & only wise God , nor with the condition of a reasonable creature , that man should be inforced to do his duty vpon necessity , whom he had made arbitrary , or that all r r Quae igitur cum fiunt carent existendi necessitate , eadem prius quam fiant sine necessitate futurasunt . Booer . de consol. phil. lib. 5. pros . 4. contingency of second causes should bee intercepted in the course of nature by his Almighty power , howsoever by his providence the effects shall certainely follow , which hee in his secret s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas . counsell foreseeth , . and preordaineth to his glory , vpon their free , or contingent , and sometimes contrary operations . t t Sicut series retum Dei providentiam non immutat , sic & aeterna dispositio retum naturam non perimit . Ioan. Sarisber : Policrat : lib. 2. c. 20. Every thing hath its owne course together with God his providence , and God hath his purpose notwithstanding their deficience . Sin which is an evill and aberration of our actions from the righteous law of God , is the defection of the creature from the creatour , and not the u u Deus non est auctor illius reicuius est vltor . Fulgent . l. 1. c. 19. ad Monim : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eurip. effecting of the creatour by the creature . For it is not an effect , but a x x Nemo quaerat efficientem causam malae voluntatis , non enim est efficiens , sed deficiens , quia necilla est effectio sed defectio . August . l. 12. de Civ . Dei . c. 7. Malum nihil est cum id facere ille non possit , qui nihil non potest : Booet de consol . Phil. l. 3. pros . 12. defect in the doing . The y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bas . Homil. Quod Deus non est author malorum . p. 422. default whereof resteth vpon the immediate doer , and redoundeth not to the first mover , who will haue euery thing worke in its own kind . No man could haue had any z z Iohn . 19.11 . power against Christ , except it had beene giuen him from aboue . Yet did not that excuse his adversaries , nay therefore they had the greater sinne . For the greater the a a Non queramur de autho - , re nostro Deos si beneficia eiu , corrumpimus & ve essent contraria efficimus Sen. quaest: nat. l. 5. c. 18. gifts , the greater the fault , if they be abused . The Devill cannot do any thing without God , yet b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Neque tamen quoniam mutabiles vires habemus , improbitatis nostrae culpa in Deum conferenda est . Non enim in facultatibus sunt vitia led in habitibus &c. Nemes lib. de natura homin. when hee speakes a lye he speaketh of his owne : for hee is a lyar , and the father of it . c c Iohn . 8.44 .

Who being the first Apostate from God , The Fall . and the perpetuall enemy to God , and man , affecting to be the d d Naturales impatientias in ipso diabolo deprehendo iam tunc cum dominum Deum vniversa opera quae fecisset imagini suae , id est , homini subjectisse impatienter tulisset Tertul. de pat. Adeò decepit eum quia inuiderat . ibid. Prince & God of this world in a proud emulation of God himselfe , and an e e Eph. 2.2 . Ioh. 14.30 . 2. Cor. 4.4 . envious indignation against man , whom God had deputed as it were his Vicegerent , here vpon earth , soone tooke occasion by the inhibition , and watching his oportunity , wrought subtilly vpon the womans frailty , in nature f f 1. Pet. 3.7 . the weaker vessell , and by hir prevailed also against the man , with whom naturally the womans importunate weakenesse is most powerful . And like as Ahitophell after his example gaue counsell since to a rebellious sonne against his father , so did the Devill perswade the man to g g 2 Sam. 16.21 . vsurpe vpon that which God had precisely reserued vnto himselfe , the knowledge of good and evill ( h h Acts 15.18 . foreknowne vnto God are all his workes and the issues of them from everlasting ) pretending that by this meanes , the man should become as God himselfe , with absolute power , and command over the creature , whereof before hee had but the bare vse , & that only vpon allowance , & with limitation . Thus was he fondly perswaded to preferre his owne vaine affected glory to the glory of God , wherein he stood vntill then truly glorious and most happy . And so the forbidden tree proued indeed as it was i i Ideo arbor illa appellata est scientię dignoscendi boni & mali , non quia inde talia quasi poma pendebant , sed quicquid esset arbor illa cuiuslibet pomi , cuiuslibet fructus esset , ideò sic vocata est quia homo qui nollit bonum à malo discernere per praeceptum , discreturus erat per experimentum , vt tangendo vetitum invenirct supplicium . Aug. in Psal. 70. called , the fruite of knowledge of good and evill , by mans sinne and transgression . For now he learned what it ment by woefull experience , who knew not what evill should be , vntill he felt it , nor what was his own good with God , vntill he had k k Non solum vt sint dij homines else desierunt , sed etiam qui quasi dij erant suam gratiam perdiderunt Ambrol . lost it . A losse not to himselfe alone , but through his default , to all his posterity , who being in his loynes are l l Falso queritur de natura sua genus humanum . Salust . initio bel . Iug. iustly atteinted of his rebellion ; because it was the covenant of nature which he violated . And we naturally are not only made guilty of that m m In quo erat natura communis , ab ejus vitio est nullus immunis Aug. ep. 106. ad Paulin . Restat vt in illo primo homine peccasse omnes intelligantur , quiain illo fuerunt omnes , quando ille peecauit , vnde peccatum nascendo trahitur , quod nisi renascendo non soluitur . August . contra duas Pelagian . ep. lib. 4. c. 4. original sin , by imputation , but are by n n Peccara parentum alienasunt proprietate actionis , nostra sunt contagione propaginis . idem l. 6. contra Iulian. c. 4. propagation corrupted with sin , or o o Peccatum Originarium , vitium , languor , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vetus iniquitas . Ignat . ep ad Trallian . vice originary the polluted issue thereof , in al mankind , as an p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . O insirmitatem meam ! Nam meam dico istam primi parentis infirmitatem . Greg. Nazianz. orat . 38. he reditary disease infecting the blood , and a stigmaticall skarre , that cannot bee done away , vntill nature it selfe shal be dissolued . For after that the man in his person had once viciated our nature , hee begate a sonne in his owne q q Genus humanum in parente primo , velut in radice , putruit , & ariditatem traxit in ramis . &c. Greg. ep. 53. lib. 7. indict . 2. likenesse , and after his image , the likenesse of sinne , and the image of corruption . r r Natura erat seminalis ex qua propagamur , quâ scilicet propter peccatum vitiata , & vinculo mortis obstricta , iusteque damnata non alterius conditionis homo ex homine nasceretur . Aug. l. 13. de Civ . Dei c. 14. And do not wee all sinne , if we liue to it , after the s s Rom. 5.14 . similitude of Adams transgression , t t Liberum arbitrium captivatum non nisi ad peccatum valet , Aug. ad Bonifac. l. 3. c. 8. preferring the pleasures of sinne to the law of God , v v Act 7.51 . alwayes resisting the will of God ? As our Fathers did so do wee . x x Rom 7.11 . For sinne taking occasion by the commandement , worketh in vs all manner of concupiscence , deceiueth , and by it slayeth vs .

Thus the law which by the covenant of nature y y Rom. 7.10 . was appointed to life , The Law ever in force . is by our transgression , and perversnesse become vnto vs z z C. 8.2 . the law of sinne and of death , nature it selfe beeing iudge . For the very Gentiles without the law had their a a Rom. 2.15 . Quos diri conscia facti . Mens haber attonitos & surdo verbere caedit , Occultum quatiente animo tortore flagellum . Iuvenal . Satyr . 13. thoughts accusing or else excusing one another ; b b C. 1.32 . knowing the iudgement of God , that they who commit such things as are forbidden by the law , are worthy of death . For the covenant of nature being to do this and liue , the not doing thereof , but the contrary , must needes bee death c c pro magnitudine culpae illius naturam damnatio mutavit in peius , vt quod poenalitèr praecessit in peccantibus hominibus primis , etiam naturalitèr sequeretur in nascentibus coeteris . August . de Civ . D. l. 13. c. 3. ipso facto . d d Gen. 2.17 . In the day thou eatest thou shalt dye the death . For our breaking the law could not disanull the law , but that it is ever in force to binde vs , although never of force to inable vs to performe our duties . Nor could the forfet of our bond discharge our debt to God , but that his law is ever of force against vs , to exact the penalty , if there were not a remedy . But hath not God abrogated the law of nature , by contracting with vs a covenant of grace ? Nay thereby he hath established the law of an holy life . e e Exod. 34. v. 28. Deut. 4. v. 13. The words of the covenant were the ten Commandements . At the first promise of grace , there was a law of perpetuall f f Gen. 3.15 . enmity set betweene the seede of the woman and of the serpent ; and in the contract of the covenant with Abraham , obedience to God his law is conditioned being implyed in his charge , g g Gen. 17.1 . walke thou before mee & be thou perfect . But when God establshed that covenant with the children of Israell , hee gaue them the law written most authentically with his owne finger , in h h Exod. 31.18 . two tables of stone , to bee kept for a testimony of his covenant with them , in the i i Deut. 10.5.1 . Kings 8.9 . Heb. 9.4 . arke of his gratious k k Numb. 10.35.36 . Psal. 24.7.8 . presence for ever . And by the new testament , wherein the same covenant is renewed as he promised . l l Ier. 31.32.33 . God will put his law in our mindes , which was then put in the arke , and will write it in our hearts , which before was written in stone , that wee may serue him in newnesse of spirit and not in the oldnesse of the letter . Did Christ Iesus then when he came proue so vnlike Moses , of whom he had said m m Deut. 18.15 . that he should be like vnto him ? did he set himself so much against Moses , as vtterly to dislike , and abolish that eternall law , which was given by his ministery ? Nay hee the lord over his owne house , wherein Moses was a faithfull servant , ratifies the law in every title . Saying n n Mat. 5.19 . whosoever shall breake one of these least commandements , and shall teach men so , hee shall be called the least in the kingdome of heaven . v. 17. For he came not to destroy the law but to fulfill it ; and he did so , not onely as the great prophet , expounding it aright , and giuing the true meaning thereof against the vaine glosses of the Scribes and Pharises ; nor yet farther as the great high priest , making satisfaction for our transgressions thereof , but as the soveraigne Lord and King , hee ratified it a royall law for euer . And therefore in the Apostles commission he gaue them expresse charge to teach them , Age Marcion omnesque iam commiserones & coodibiles eius Haeretici ; quid audebitis dicere ? Resciditnè Christus priora praecepte non occidendi , non adulterandi , non furandi ? Ter. aduersus Marcion . l. 4. c. 36. whom they baptised , o o Mat. 28.20 . to do whatsoeuer he had commanded them . Now wee know what commandement they gaue vs by the Lord Iesus , the very same things in substance ( as Saint Paul reckons them vp . 1. Thess. 4. and elswhere ) which had beene formerly given in command by Moses , & were at first written in mans heart to know & to do , & were ever acknowledged due by the light of nature . Wherof they were very careful , being tender , least by any means , their doctrine of grace by p p Rom. 3.31 . faith , should in that respect be misconstrued .

Wherefore the law remaines the perpetuall rule of our duty , The Case . whereby we should liue vnto God his glory ; though it be now altogether vnsufficient for our safety , q q Rom. 8.3 . being weake through the flesh . r r Rom. 3 , v. 19. Now we know that what things soever the law sayth , it saith to them who are vnder the law , from the which none are exempt , Iew nor Gentile , Christian , nor Heathen , that euery mouth may be stopped , and all the world become guilty before God . For by the deedes of the Law , there shall no flesh be iustified in his sight . Which wee are taught euer to acknowledge to the praise of the glory of his justice , and mercy , in the latter part of the prayer . First , that being shut out for the present from the tree of life , in the Paradise of GOD , whereof wee might haue eaten , and haue liued for euer , we now justly stand bound ouer vnto death , liuing only vpon sufferance , and begging our bread from day to day . Secondly , the guilt of sin , by Natures admonition , doth continually gaule our consciences , with c c Ipsa confusio & verecundia quae semper turpitudinum castra sequuntur , quasi crudelissimi carnisices conscientiae , lacessunt & improperant peccatori , & instant quasiquaedam Eumonides , agitatrices , furiae , reprehensionis stimulos cordi saucio offigentes Ipsa se malitia praejudicat & punit . Arnold . Bonaeval . de operibus sex dier. cap. 16. shame , sorrow , and feare , whilest we doe nothing but trespasse one an other , and all against GOD , transgressing his righteous Law : whereby our life is lost , and death the forfeite and penalty of natures bond , is a debt due by vs , which we can not avoyde , nor recouer , vnlesse God shew mercy and forgiue . Thirdly , praying against temptations , wee acknowledge that euery thing in the world which should haue beene for our wealth , is now by Gods just proceedings become vnto vs d d Quibus accedendo animae consentiendoque quam invexere sibi , adjuvant servitutem , & sunt quodam modo propriâ libertate captivae . Boeth , lib. 5. pros . 1. an occasion of falling . For it is iust with God to e e Fiunt eadem peccata & peccatorum supplicia praeteritorum , & suppliciorum merita futurorum , Aug. l. 5. c. 3. contra Iul. Pelag. punish vs by the same things wherby we haue offended him ; whilest through lust we take to heart all occasions of sin , as tinder takes fire , & vse all means with rage and fury , as fire doth fuell , to accomplish our owne destruction . These are the f f 2 Tim. 2.26 . snares of Satan , wherein hee taketh men captiues at his pleasure , these are the chaines and fetters of darknes , whereby he leadeth them on , that they g g Psal. 69.27 . fall from one wickednes to another , and neuer come into the righteousnes of God , without his speciall grace and mercy . Thus h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 1 Ioh. 5. v. 19 Heb. 2 14. he that hath the power of death , that is the Deuill , being Gods executioner , holdeth men captiues through the feare of death all their life long , and all the long life of eternall death , vnder the power thereof , i i Psal. 49.14 . which gnaweth vpon them , like sheepe , that lye in Hell , where the worme dieth not , and the fire neuer goeth out . Yet howsoeuer it fare with vs , God neither will , nor can be defeated of his glory , who k k Eph. 1.11 . Non fit praeter cius voluntatem , etiam quod fit contra ejus voluntatem . Aug. Enchiric . 100. worketh all things wonderfully after the counsell of his owne Will , euen whilest hee suffereth them to doe what l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Cùm enim sit potestas , & natura liberae potestatis , nihil neque naturae necessitate , neque legis sanctione facit . Nemesius lib. de naturâ hominis c. 38. possibly they can , against the Law of his revealed will , prescribed vnto them . For he will get Himselfe glory vpon the proud and haughty , and vpon all that forget God , as he did vpon m m Exod. 14.17 . Pharaoh and his Hoste , in their just confusion , and vtter destruction . So that the very n n Rom. 3.5 . vnrighteousnesse of men , will they nill they , shall commend the righteousnesse of God , o o V. 7. whilest the truth of God doth more abound through their lye vnto his glory . And by his speciall grace and providence , this generall defection shall turne in the end ; to the advantage of his Elect , in the advancement of his glory . Who knoweth to bring light out of darkenesse , and good out of evill . p p Rom. 9.22 . What if God willing then to shew his wrath , and to make his power knowne , suffered at the first , and q q Quod non statim in peccatores vindicat , patientia est , non negligentia . Non isle patientiam perdidit , sed nos ad poenitentiam reservavit . Aug. de verbis Apost. Serm. 35. endure still with much long suffering , the vessels of wrath fitted to destruction : And that hee might make knowne the riches of his glory on the vessels of mercy , which he had prepared vnto glory ?

CHAP. II. The Couenant of Grace .

The Articles and Authors of Grace . The Sonne of God the Mediatour . 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 .

How shall we be saued , and God be glorified by vs ?

BY grace we are saued through faith , The articles and authors of Grace . whereby God is glorified . For wee by faith receiuing the benefit , giue him the * * Eph. 1.6 . praise of the glory of his grace , whereby he prevents vs , wherein he accepts vs , wherewith he succours vs , & hauing first brought saluation vnto vs , will finally bring vs to salvation , according to the articles of 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 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 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 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 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 b 1 Pet. 1.20.21 who verily was fore-ordained before the foundation of the World , but was manifest in these last times for vs , who by him doe beleeue in God , that raised him from 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 fellowship , most comfortably communicate the same grace vnto vs , c c Rom. 8.16 . testifying to our spirits that we are the children of God in Christ , that we are in grace and fauour with him , and thereby working d d Heb. 12.28 . grace in vs againe , to serue him with reuerence and godly feare , e e Eph. 1.14 . the earnest of our purchased possession , whereby we 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 outworkes are , the ioint worke of the Trinity . But in this whole mystery of grace , the eye of our faith is most set vpon our Lord IESVS , the f f mal. 3.1 . Angell of the Couenant , g g Heb. 12.24 . the Mediatour of the new Testament , h h Heb. 3.1 the Apostle and High Priest of our calling , i i 1 Pet. 2.25 . the Pastor and Bishop of our soules , k k Heb. 2.10 . the captaine of our saluation , the l l C. 12.2 . author and finisher of our faith . Because m m Col. 1.19 . in him it pleased the Father all fulnesse should dwell . n n Ioh. 1.16 . And of his fulnesse we 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 o Iohn . 1.1 . his Word , and p p Prou. 8. Wisdome , q q Iohn . 1.9 . the light r r Iam 1.17 . of the Father of lights , s s Heb. 1.3 . the expresse Image of GOD , and brightnes of his glory , t 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 u Mich. 5.2 . whose goings out haue beene from euerlasting , and x 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 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 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 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 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 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 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 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 g Primitiva disponentis Dei gratia . Ioan. Sarisber . Policrat . l. 2. c. 22. praedisposing of his providence . h h Rom. 8.29 . For whom God did fore-know , that is , approue , and make choice of in him , in whom he foresaw all things before he made them , from euerlasting , * * Antiqui praedestinationem ad electos vt plurimum restrinxerunt Fr-Iun . Thes. Theol. 10. §. 2. vid. Hypognost . l. 6. Inter gratiam & praedestinationem hoc tantum interest , quod praedestinatio est gratiae praeparatio gratia verò jam ipsa donatio . Aug. de praedest . sanct. c. 10. those he did predestinate , to be conformed to the Image of his Son , in their order and time , that he might be the first-borne amongst many brethren . i i Eph. 1.4.5 . And againe , he hath chosen vs in him before the foundation of the World , that we should be holy and vnblameable before him in loue , hauing predestinated vs to the adoption of children by Iesus Christ , to himselfe according to the good pleasure of his will . Now Christ is the Mediatour by whom all things are done , as they were purposed in him the mirrour , from euerlasting . Hee was the Mediatour of creation , k k Ioh. 1.3 . by whom all things were made , and without him was not any thing made that was made . l l Col. 1. v. 16. For by him all things were created that are in Heauen , and that are in Earth , visible and invisible , whether they be thrones , or dominions , or principalities , or powers , all things were created for him , & by him . He is the Mediatour of conseruation , m m Heb. 1.3 . vpholding all things by the Word of his power . n n Col. 1. v. 17. For hee is before all things , & by him all things consist , as well men as Angels , o o C. 2. v. 10. for we are all compleate in him which is the Head of all principality and power . And he is the Mediatour of redemption , for the sons of men . A different manner of mediation by Christ , for effecting that one eternall election of men , and Angels in him . By whom they were confirmed that they should not fall , wee are recouered though wee did fall at once in Adam , and doe often fall foule our selues . d d Col. 1.18 . For he is the Head of the body the Church , who is the beginning , the first borne from the dead , that in all things he might haue the preheminence . None could bee the Lords Christ , to performe the offices of Iesus , the Sauiour , implyed in that title , e e Mat. 1.21 . to saue his people from their sinnes , from the power and dominion of sinne , from the punishment , damnation for sin ; but the Sonne of God himselfe f f C. 3.17 . in whom alone he is well pleased , and by whom all the powers of Satan could be conquered . g g 1 Iohn 3.8 For this purpose the Son of God was manifested in the flesh , that hee might destroy the workes of the Deuill , and deliuer vs into the liberty of the sonnes of God . * * Iohn 8.36 . Now if the Sonne make vs freee , then are we free indeed .

Therefore the Sonne of God , The son of man . the middle Person of the three in order , became a middle person betwixt God and vs , by participation of each nature , that he might be a fit meanes , and all-sufficient Mediatour of our reconciliation , and redemption . h h Gal. 4.4 . When the fulnes of time was come , God sent forth his Son made of a woman , as was promised from the beginning , i i Gen. 3.15 . The seede of the woman shall breake the serpents head , and was afterwards more plainely prophesied , k k Es. 7.14 . Behold a Virgin shall conceiue and beare a son , & thou shalt call his Name Immanuel . The blessed Virgin Mary , l l Luke 1.35 . by the power of the Highest , through the working of the Holy Ghost , m m Non autem omnes sunt sicut Maria , vt dum de Spiritu Sancto concipiunt , verbum pariant . Ambros . l. 2. in Lucam . Vbi virgo benè credula mentem suam & ossuum aperuit yt diceret , Ecce ancilla &c. mox iuxtà dictum Angeli . Spiritus Sanctus superveniens in eam per apertas fidei ianuas , sese infudit : quò autem ? nimirùm priùs in sacrarium pudici pectoris , deindè in templum sacri vteri , ut Christi matrem faceret . &c. Rupertus l. 1. de operibus Sp : S : c. 9. & , c. 10. conceptusiste Spiritus Sancti non generatio sed operatio est . conceived , bare , and brought forth our Saviour in the flesh . n n Luk. 1.35 . Therefore also that holy thing which was borne of her , is called the sonne of God . As at the first o o Gen. 1.2 . God spake the word , and the spirit moned vpon the deepe , working therein an obedientiall power to be what God would : So in the fulnesse of time , the Word himselfe was made man of the blessed virgin , a a Hunc ergò cum confiteamur , natum de Spiritu Sancto , & Maria-virgine , quomodo non sit filius Spiritus Sancti , & sit filius virginis Mariae , cum & de illo , & de illa sit natus , explicare difficile est . Proculdubiò quippe , non sic de illo , ut de patre , sic autem de illa , ut de matre natus est . August : Enchir. ad Laurent . c. 38. by the ouershadowing of the same spirit , which wrought b b Et idem lib. 1. de peccatorum meritis & remiss . c. 29. Non concupiscentia carnis , sed obedientia mentis virgo concepit . &c. faith and obedience in her heart , whereby shee became indeede the mother of the Sonne of God . At first shee doubted at the Angels message ; c c Luk. 1. v. 34. Non dubitat esse faciendum , quod quomodò fiat inquirit . Ambros . in Lucam : l. 2. obstabant quidem adhùc multa , quae carnis rationi dubium mouere poterant , sed procul explosis illis omnibus , diuinae voluntati sese committit , et it à ex fide concipit , sicut de Sarah in epistola ad Hebraeos scribitur , Gualte● . hom. 3. die conceptionis . How shall this bee , seing I know not a man ? But d d Atque iam tune spititu donatam fuisse Mariam non est dubium . Sed significatur singularis & efficacissima Sp. S. operatio , ut supra Samp. et prophet . ib. when the spirit of God came vpon her ( which might well be even whilest the Angell was speaking , e e Acts 10.44 . As whilest Peter yet spake , the Holy Ghost fell on all them which heard the word ) then shee beleeued what was told her ; that the Sonne of God should become her child , assuming flesh of her , & then shee said , f f Luk. 1.38 . Contingat mihi secundum verbum tuum , conceptus est voti . Ambros . l. 2. in Lucam . Be it vnto me according to thy word . She conceiued the Word first in her g g Deum verum prius mente quàm ventre fuscepit virgo . Rupertus l. 1. de operibus Sp. S. c. 9. Mente prius quam carne concepit . Gersontin prooem. centil . Responde O virgo Verbum , et suscipe Verbum , profer tuum , et suscipe diuinum . Bern. hom. 4. supermissus , &c. Responde Verbum , et suscipe Filium , da fidem et senti virtutem . Aug. Serm. de nativ . heart by faith , and then his flesh in her wombe . h h Heb. 11.11 . Did not Sarah her selfe receiue strength through faith to conceine , & was deliuered of a child when shee was past age , because shee iudged him faithfull who had promised ? So did the blessed Virgin ; & more then so , i i Faelix Maria quae Dei promissionem corde amplexa , sibi totique mundo salutem concepit ac peperit . Calu. in locum . by faith ; k k Legerat Maria , ecce concipiet in utero , et pariet filium , imò credidit futurum , sed quomodo heret non anteà legerat . non enim quemadmodum fieret , vel prophete tanto fuerat reuelatum . for she hauing heard & beleeuing that the seed of the woman should breake the serpents head , as it was promised at the beginning , that a virgine should conceine and beare a sonne , God with vs , as it was afterward prophesied , and now beleeuing through the Holy Ghost that shee her selfe was so highly honoured to bee that woman , that virgin , blessed amongst women , l l Tantum enim mysterium non hominis fuit , sed Angelorum ore promendum . Ambros . lib. 2. in Lucam . as shee was greeted by the Angell , she became , not onely the mother , but the m m Mifit Deus Filium suum natum , non per mulierem , sed ex muliere . Bafil . in locum . matter of Christ his humane nature . And therefore her cosen Elizabeth congratulating her conception , said , Blessed is she that n n Luk: 1.45 . Vides minimè dubitasse Mariam , sed credidisse , etideò fructum fidei consecutam : Ambros : in verba Elizabet : Beata quae credidisti : l : 2 : in Lucam . Dicens , beata quae credidisti , apertè indicat , quià verba Angeli , quae dicta ad Mariam fuerant , per Spiritum agnouit . &c. Greg. hom 1 : in Ezek. Itaque ab illa mox discedit Angelus , v●potè confecto planè negotio , cujus causa ad illam missus fuerat : Gualter : hom: 3 : die conceptionis . beleeued , for there shall be a performance of the things that were told her of the Lord . Thus the eternall sonne of God assumed , or tooke vnto himselfe the humane nature , and without confusion of natures , became God and man in one person .

It was necessary that Christ should bee as well man , as God , to discharge his threefold office . The offices of Christ . First of a Prophet to bring vnto vs the word of reconciliation , the glad tidings of sauing peace & trueth . For man hauing sinned , could no more endure to heare God himselfe speake in his maiesty . And therefore when the Law was giuen , they craved an intercessor , saying , a a Exod. 20. v. 19. Let vs not heare the voyce of God any more , lest we die , wherefore b b Gal. 3. v. 19. the law was ordained by Angels in the hand of a Mediatour . And for the gospell , Moses promised them , saying , c c Deut. 18. v. 15.16 . The Lord your God shall raise vp a Prophet vnto you , from the midst of your brethren , like vnto me , him shall you heare . Therefore the sonne of God came vailed vnder the flesh , that hee might familiarly , and yet powerfully teach vs his Fathers will . Againe , because d d Heb: 8 : 3. euery High Preist is ordained to offer gifts , and sacrifices , therefore it was of necessity that Christ should haue somewhat also to offer . And that such as was shadowed by their sacrifices , as might bee acceptable to God , and availeable for vs . e e Heb: 9.22 . But without shedding of blood is no sacrifice , no remission , f f c. 10.45 . Neither is it possible that the blood of buls and of goates should take away sinne . Wherefore when hee commeth into the world he saith , Sacrifice and offering thou wouldest not haue , but a body hast thou prepared me . It was iust with God , that man should make satisfaction for mans transgression , and it was meet for vs , that so the children of men might haue the benefit of the Sonne of mans merit . Lastly , for his greater conquest , and of the more glorious redemption of vs , and for the kingdome in vs , to the Father , from the handes of our enemies , it became our Lord , and King , the captaine of our salvation , to take our feeble nature , and that of the weaker vessell , that hee might shew his strength in our weakenes , and conquer Satan at his owne weapon . g g Heb. 2.14 . Hee was therefore partaker of flesh and blood , v. 15. that through death hee might destroy him that had the power of death , that is , the Devill , and deliuer them , who through the feare of death , were all their life time subiect to bondage . h h v. 10. And it became him for whom are all thinges , and by whom are all thinges , in bringing many sonnes vnto glory , to make the captaine of their salvation perfect through sufferings , that he might bee i i Isay . 45.21 . a iust God and a Sauiour . All which offices are accordingly discharged , and performed for our reconciliation and redemption , by that one Mediatour betwixt God and man , the man Christ Iesus . The office of the great Prophet he performed in the dayes of his flesh . k k Ioh. 7.46 . Hee spake as neuer man spake , and sealed the trueth of the word , which hee had preached with his blood , as generally all the Prophets did . l l Act. 7.52 . For which of the Prophets haue they not slaine . The office of the High Priest hee performed at his death , himselfe the sacrifice , himselfe the Priest , as hee had foretold by the word of his Prophesie , and hee euer makes it good vnto vs by the power of his Majestie . Hee suffered a cruell , a shamefull , a cursed death , vpon the crosse , measuring out the heigth , and depth , the length , and breadth , of his merit and satisfaction , for the sinnes of the whole world . m m Heb. 12.2 . And now he that endured the crosse despising the shame , is set downe at the right hand of the throne of God . Where hee exerciseth his regall power and authority , with all might and maiesty , making good his word and sacrifice with God , for his faithfull people , against all the enemies of his-grace . n n Act. 5.31 . For him hath God exalted with his right hand , to bee a Prince and a Sauiour , to giue repentance vnto Israell and forgiuenes of sinnes . And hee shall come againe to iudge both the quicke and the dead : o o Es. 33.22 . The Lord is our iudge , the Lord is our Law-giuer , the Lord is our King , hee will saue vs . Wherefore although it bee the scandale of the Iewes , and the reproach of Christians with them , and with all Infidels vnto this day , that Christ should come in the forme of a servant , and should suffer such indignity , and extremity as Iesus did , not beseeming the innocency , and excelleney of such a person ; as they supposed the Messiah should bee : yet is it our glory , that the Sonne of God hath vouchsafed vs such grace , and p p Gal. 6.14 . God forbid that wee should glory , saue in the crosse of Christ Iesus , q q Luk. 24.26.27 knowing by all the Scriptures , that hee ought to suffer such thinges , and so to enter into his glory . As it was shewed by the r r 1. Pet. 1.11 . Prophets through the spirit of Christ , that was in them , testifying before hand , his sufferings and the glory that should follow . s s Habak. 2.3 . The vision whereof is yet for an appointed time , but in the end it shall speake and not lye . Which wee are well assured , because the promises are by him already performed . For hee hath broken the serpents head , in that hee ouercame the Deuils temptations in person , cast him out of possession in other men , triumphed ouer principalities , and powers on his crosse , and led them captiue when hee ascended , and hath euer since t t Magnus Deus Pan mortuus est . vide Plutarchi libellum de defectu oraculorum . silenced their deluding oracles , and hee will shortly trample Satan vnder our feete . And for the other promise of the blessing vpon all nations , hee hath v v Eph. 2.16 . reconciled all vnto God in one body by the crosse , having slaine the enmity thereby , who came and preached peace to vs , that were afarre off , and to them that were nigh . x x Gal. 3.8 . The very same Gospell which was preached before to Abraham , in thee shall all the nations bee blessed , was thus performed . y y v. 14. For now the blessing of Abraham is come on the Gentiles , through Iesus Christ .

The grace of our Lord Iesus . z z 1. Cor. 1.30 . Who of God is made vnto vs wisdome , righteousnes , sanctification and redemption . Wisdome in the acknowledgement of him by faith , a a Colos. 2.3 . Wisdome . in whom are hid all the treasures of wisdome and knowledge ; and of the Father by him , b b Matth. 11.27 . Cui enim veritas comperta sine Deo ? Cui Deus cognitus sine Christo ? Cui Christus exploratus sine Spiritu Sancto ? Tert. l. de an ; c. 1. For no man knoweth the Father but the Sonne , and hee to whom the Sonne hath reuealed him ; And both by the Holy Ghost , who proceeding from the Father and the Sonne , spake by the Prophets and Apostles , and still speakes in their word , to the heart of euery true beleeuer . c c 1. Cor. 12.3 . No man can say that Iesus is the Lord , but by the Holy Ghost , by whom we also crie Abba Father . d d Prov. 30.4 . Tell mee now , who is hee that ascended and descended , and hath established the bounds of the earth , what is his name , and what is his sonnes name , if thoucanst tell ? If thou canst not tell , e e v. 2. Surely thou art more brutish than any man , and hast not the vnderstanding of a man . f f v. 3. Thou hast not learned wisdome , nor hast the knowledge of the holy . g g 1. Iohn . 5.20 . But wee know that the Sonne of God is come , and hath giuen vs an vnderstanding , that wee may know him that is true : and we are in him that is true , euen in his Sonne Iesus Christ . This is the true God and eternall life . For h h Iohn . 17.3 . This is life eternall , to know the onely true God , and whom he hath sent Iesus Christ , whereby wee are made wise vnto saluation .

Christ is our righteousnes , Righteousnesse . even i i Ier. 33.16 . the Lord our Righteousnes . k k Rom: 3 : 25. Iustitia Dei dicitur , non qua iustus est Deus , sed quam dat homini Deus , vt iustus sit homo per Deum . August . tract. 26. in Iohan. whom God hath set forth to bee a propitiation , through faith in his blood , to declare his righteousnes , that hee may be iust , and the iustifier of him that beleeueth in Iesus . m m Rom. 10.5 . Moses describeth the righteousnes of the Law , that the man that doth those thinges shall liue , by them . Which Saint Paul applies vnto vs in Christ : That n n v. 6.7 . wee need not ascend into heaven , nor descend into the deepe to seeke the man , Christ is the man , who hath fulfilled all righteousnes , and hath o o Christi caro damnauit peccatum , quod nascendo non sensit , quod moriendo crucifixit , vt in carne nostra esset justificatio per gratiam , vbierat antè colluvio per culpam . Ambros : cont : Novatian : de poenitentia : lib: 1. cap. 2. satisfied for our vnrighteousnesse . p p Rom. 10.4 . Wherefore hee is the end of the Law for righteousnesse to euery one that beleeueth . q q Cap. 5.18 . Obedientia in vtramlibet partem propenderit , aut culpam adiungit aut gratiam . Haec nos in primo Adam traxit ad mortem , haec nos in Adam secundo ad vitam vocavit . Ambros . l. 1. de Iacob & vita beata . cap. 3. For as by the offence of one man , iudgement came vpon all men to condemnation , even so by the righteousnesse of one , the free gift is come vpon all men , to iustification of life . Whereof they are altogether ignorant , r r Rom. 10.3 . who going about to establish their owne righteousnesse , hauc not submitted themselues to the righteousnesse of God . But s s Luk. 7.35 . Deus ergò sapientia est quia sapientia Dei Filius est : & mox , Iustificemus ergò Dominum vt iustificemur à Domino . Ambros , in Luc. l. 6. c. 1. wisdome is iustified of her children : And as it is our glory to glorifie God , so to iustifie him is our righteousnesse .

Againe Christ is our Sanctification , Sanctification . for a a Heb. 2.11 . both hee that sanctifieth , and they who are sanctified , are all of one , both of one nature , hee having assumed the flesh , and wee through him being made b b 2. Pet. 1.4 . partakers of the diuine nature by his spirit , & both in one case , hee in our steade c c 2. Cor. 5.21 . being made sinne for vs , and wee in him by grace , d d Col. 1.21.22 . whom hee reconciled in the body of his flesh , through death , to present vs vnto God , holy and vnblameable , and vnreproveable in his sight . For as hee satisfied God for vs by his suffering ; so he sanctified vs vnto God , by offering vs vp in himself . Lo I come , saith he , to doe thy will O Lord . And he submitted vnto the death , saying , not my will , but thy will be done . e e Heb. 10.9.10 . By the which wil we are sanctified , by the offering of the body of Iesus , once for all . And by that offering hee hath perfected for euer all those that are sanctified . f f Rom. 5.19 . In ptimo Adam offendimus , non faciendo praeceptum ; in secundo autem Adam reconciliati sumus obedientes vsque ad mortem crucis . Irenaeus lib. 5. advers. haeres . Wherefore as by one mans disobedience many were made sinners , so by the obedience of one shall many also be made righteous .

Lastly Christ is our redemption . Redemption g g Gal. 3.13 . Delevit chirographum , debita nostra , & affixit illud cruci , vti quemadmodum per lignum facti sumus debitores Deo , per lignum accipiamus nostri debiti remissionem , Irenaeuslib . 3. cap. 17. For he hath redeemed vs from the curse of the law , being made a curse for vs . For it is written : Cursed is every one that hangeth on tree . And wherefore was the death on the tree accursed aboue all kindes of death but as the serpent was accursed aboue all beastes of the field ? Both for the first transgression , whereof the serpent was the inst●●●●t , the tree the occasion . The father of all mankind would needes eate the sinfull fruite of the forbidden tree , and the sonne of man must needes tast the deadly fruite of the cursed tree ; to recover our saluation , as it were back againe by the same way . h h 1. Cor. 15.22 . Wherefore as in Adam all dyed , so in Christ shall all be made aliue . Who hauing on the tree satisfied the law , k k Colos. 2.14.15 . blotted out the had writing of ordinances that was against vs , and tooke it out of the way , nayling it vnto his crosse . And hauing so spoyled principalities & powers , he made a shew of them openly , triumphing over them in it . For when the law was satisfied and cancelled , Satans commission for l l Quomodo mors à capite superata videtur quae tanta adhuc libertate saevit in membra ? victa planè mors opus diaboli & peccati poena , victum peccatum causa mortis , victus & malignus ipse , & peccati author & mortis . Nam & peccatum licet simul cum Christo cruci ipsius non dubitetur affixum , adhuc tamen interim non regnare quidem , sed habitare etiam in ipso , dum viveret Apostolo permittebatur . Sic & mors ipsa minimè quidem adhuc abesse cogitur , sed cogitur non obesse . Bernard . serm: in transit : S. Malachiae . death which he had by the law , expired . m m 1. Cor. 15.55.56.57 . O Death where is thy sting , O graue where is thy victory ? The sting of death is sinne , and the strength of sinne is the law . But thankes bee to God which giueth vs victory through our Lord Iesus Christ .

Thus the grace of God , The spirit of Grace . that bringeth saluation , hath appeared vnto vs in Christ Iesus , by which n n Eph. 2.8 . grace wee are saued through faith ; and that not of our selues it is the gift of God , who worketh all grace in vs by his spirit . As by the word & spirit of God every thing was made at first as God would haue it : So now he calleth men a a Deus quos dignatur vocat , & quem vult religiosum facit . Ambros . l. 6. in Lucam : c. 46. whom he pleaseth , out of the world that lyeth in wickednes , & they b b Hic absque cmendicatisaliunde suffragijs quos compungit inungit , quos invitat consummat , quod praecipit efficit . Arnold . Bonav . lib. de operibus sex dierum cap. 2. moued & enlightened by his spirit belieue & come . c c Haec erit vis divinae gratiae , potentier vtique natura , habens in nobis subjacentem sibi liberam arbitrij potestatem , quod 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur . Tertul : de an . cap. 21. Without whose grace wee haue no present faculty , or ability by nature to make meanes for grace , or of our selues to vse the meanes being offered , d d Eph. 2.1 . c 4.18.19 . Being dead in sinnes and trespasses , alienated from the life of God , past feeling . For although wee haue the same e e Potentias habemus potestatem amisimus . powers of nature as at the first , yet haue we not the same natur all power to vse them , being in our selues vtterly indisposed and disabled ; as paralytikes haue little or no vse of their limmes and sences . And is it not often so with perfect men , f f Potentia prima secunda that they haue not the power ( as wee say ) to doe on a suddaine an ordinary thing at hand , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrisost , in ●ad Corinth . hom. 24. or to make vse of that which is their owne ? g g Eccl: 5.19 . Every man to whom God hath giuen riches and wealth , and hath giuen him power to eate thereof , and to take his portion , and to reioyce in his labour , this is the gift of God . And if it bee so with vs in these naturall things and temporall , how much more h h Neque fideles fiunt , nisi libero arbitrio , & tamen illius gratia fideles fiunt qui eorum a potestate tenebrarum liberavit arbitrium . August , ep. 107. ad Vitalem . mox ab initio . in things spirituall and eternall ? i i 1. Cor. 2.10.11 . Againe what man knoweth the things of a man which is in him ? Even so the things of God knoweth no man , but the spirit of God by whom they are revealed vnto vs . For k k v. 9. they are such as eye hath not seene , nor eare heard , neither haue entred into the heart of man . And naturally nothing enters into the heart but by some sense , whereby wee haue all our intelligence . Now l l

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Haec absque meliori afflatu , ac● diviniore virtute , non posunt venire in contemplationem hominum . Origen l 4. contr: Celsum .

the things of God are not perceiued by sense , nor comprehended by science , but by manifestation of the trueth to every mans conscience , in the sight of God , through a priuate intelligence , betwixt him & vs by his spirit , whereby he revealeth himselfe in the word , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Neque enim ab vllis perspici aut intelligi possunt , nisi quibus Deus & Christus eius concesserit intelligentiam . Iust Mattyr . in Dialog. cum Triphone Iudaeo . to whom he pleaseth , from vnder the letter , as Christ did sometimes manifest himselfe to be the word , the Sonne of God , from vnder the flesh . n n Prou. 17.16 . Wherefore is there a price in the hand of a foole to get wisdome , seing he hath no heart to it ? o o 1. Cor. 2.14 . For the naturall man receiueth not , nor indeede perceiveth the things of God , both because all our p p Iam. 3.15 . naturall wisdome being carnall is earthly , and sensuall , if not deuillish ; and because the things of God are supernaturall . But q q 1. Cor. 2.14 . they are spiritually discerned , by the same spirit , whereby they were revealed . r r Iob. 32. v. 8. Surely there is a spirit in man , but the inspiration of the Almighty giueth them vnderstanding .

Every grace of God in vs , Preventing Grace . is the impresse of the like grace of God towards vs expressed in Christ Iesus , s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Vocat Chrisost: eiusque discipulus Isiodor . Pelus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrisost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . impressed on our hearts by the Holy Ghost , the almner & dispenser of the manifold gifts and graces of God , t t 1. Cor. 12.11 . dividing to every man sueuerally , as hee will , u u Eph. 4 7. according to the measure of the gift of Christ . * * Iob. 1.16 . Of whose fulnesse we all receiue euen grace for grace , but every grace in its order , first faith , then those that are of faith , to wit , loue and hope . x x 2. Cor. 3.18 . For we all with open face beholding as in a glasse the glory of God , namely y y c. 4.6 . in the face of Iesus Christ , z z v. 4. by the light of his glorious Gospell , a a c. 3.18 . are changed into the same image from glory to glory , euen as by the spirit of the Lord . God that spake things at the first , when he spake them their being , still b b Rom. 4.17 . calleth things that are not , is if they were , & anon they are so ; c c Hos. 2.23 . ● Pet. 2.10 . He saith to them that were ' not his people , thou art my people ; and they moued by the holy Ghost say , Thou art my God d d Gal. 4.9 . Now we know God by faith , * * Ab initio fidei misericordiam consecutisumus , non quia fideles eramus , sed vt essemus . August . ep. 105 : ad Sixtum . Fidem vocat Clemens Alexand : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , primam salutis inclinationem l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Fides est prima quae subjugat animum Deo . August . lib. de agone Christiano . c. 9. or rather we are knowne of God in Christ , e e 2. Tim. 2.19 . hauing this seale , The Lord knoweth who are his . f f 1. Iohn . 4.10 . And herein is loue , not that wee loued him , but that he loued vs , & sent his son to be a propitiation for our sins . a a Non habet homo vnde diligat Deum nisi ex Deo , Aug. l. 15. de tri . c. 17. Tales nos amat Deus , qualesfuturi sumus ipsius dono , non quales sumus nostro merito , Concilium Arausicanum 2. can. 12. vid. plur. c. 25. Amor Dei ▪ quo pervenitur ad Deum , non est nisi à Deo patre , per Iesum cum Spiritu Sancto . Per hunc amorem creatoris , benè quisque vtitur creaturis Auglib . 4. cont. Iul. c. 3. ad caleem . When wee were not louing vnto him , nor any thing louely in our selues , but b b Ezek. 16.6 . lay weltring in our blood , & were c c Colos. 1.21 . enemies in our minds by evill workes ; then he reconciled vs vnto himselfe in Christ , & d d Ezech. 16.6 . passing by , said vnto vs , liue , yet now having e e Rom. 5.5 . the loue of God shed abroad in our hearts , by the Holy Ghost which is giuen vnto vs , f f 1. Pet. 1.8 . we loue him also though wee haue not seene him , & g g Rom. 5.2.3 . wee reioyce not onely ' in hope of his glory , but in our afflictions for his sake , with ioy vnspeakeable and full of glory , h h 1. Pet. 4.14 . because the spirit of glory & of God resteth vpon vs . And still wee follow after in hope , God succouring vs with his grace , i i Phil. 3.11.12 . if hauing not yet attained , wee may be any meanes apprehend that for the which wee are apprehended of Christ Iesus . k k Eph. 1.13.14 . In whom after that we beleiued , we were sealed with that holy spirit of promise , which is the earnest of our inheritance , vntill the redemption of the purchased possession , vnto the praise of his glory . l l Reu. 22.17 . Now the spirit & the bride say , come , & let him that heareth say , come . And let him that is a thirst come , and whosoeuer will , let him take the water of life m m Ideogratia quia gratis datur , ideo gratis datur , quia non quasimerces redditur post discussionem metitorum , sed donum datur post delictorum veniam . August . de verbis Domini : serm. 61. freely .

If it were in man to prevent God by preparing & disposing himselfe vnto grace , or any way to make himself more worthy thereof then others , why should not m m Rom. 9.13 . Israel that followed after the law of righteousnes , haue attained to the law of righteousnesse ? Because they sought it not by faith . True : but why did they not beleeue ? because they n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrisost. homil. 30. in acta At post . had not the grace , o o Matth. 13.11 . For to them it was not giuen to know the mysteries of of the kingdome of heaven . And for them who receiued the Gospell vnto salvation , Saint Paul who was p p Phil. 3.5.6 . an Hebrew of the Hebrewes , and concerning the righteousnesse which is by the law blamelesse , professeth saying , q q Tit. 3.5 . not by the worke of righteousnes which we haue done , but according to his mercy he saved vs . And how did r r Rom. 9.30 . The Gentiles which followed not after righteousnes , attaine vnto righteousnes even the righteousnes which is by faith ? s s Rom 10.20 . Esaias is bold & saith , I was found of those that t t Fides erat quę data est non oranti ; quae vtique nisi data esset , orare non posset . quomodo enim invocabunt &c. Aug. ep. 105. ad Sixtum . sought mee not , I was made manifest to those that asked not after mee . v v 1. Cor. 1.26 . And why are not many wise called , * * Deum praeterijsse multos philosophos , homines acuti ingenij , & eximiae eruditionis , praeteriisse etiam multos , qui , si civiles mores spectes , innocentes erant , & vitae probatae , vt enim divitias misericordiae suae patefaceret , id magis consequitur , si eos adducat , qui & magis reluctentur , & propter vitae merita ab ea magis sint alieni , quam si eos qui humanae rationi videntur esse aptiores . August . 1. lib. ad Simplicianum quaest. 2. many who haue the same meanes , and far better naturall parts , helpes of art , and commendations of life , then some poore Publicans and sinners ? Wee see our calling , How that x x Mat. 20.16 . many are called but few are chosen , as it pleaseth him , y y 2. Tim. 1.9 . who hath saued vs and called vs with an holy calling , not according to our workes , but according to his owne purpose and grace , which was given vs in Christ Iesus * * Electi sunt ante mundi constitutionem , ea praedestinatione , in qua Deus sua futura facta praescivit , electi autem lunt de mundo ea vocatione , qua Deus id quod praedestinavit implevit . August . de praedest . sanct. c. 17. before the world began . z z 2. Thess. 2.13 . Wee are bound therefore to giue thankes vnto God alwaies , for the beloued of the Lord , because God hath from the beginning chosen them vnto salvation through sanctification of the spirit , and beliefe of the trueth , wherevnto wee are called by the Gospell . Whilest many others stand a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Iud. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , proscripti Plutarch . in Syll. p. 825. & 863. proscribed by the law , whereby they were of old fore written to condemnation . For the law remaineth an b b Col. 2.14 . hand-writing against them vncancelled , c c 2. Thess: 2.10 . who receiue not the loue of the truth that they might be saued .

d d Hab. 2.4 . Now the just shall liue by his faith , The state of Grace . for it shall bee vnto him according to his faith , which is of life , from God the father , in Christ Iesus his sonne our saviour , by the Holy Ghost , quickning the Holy e e Habet popusus Dei plenitudinem suam , & quamvis magna pars hominum salvantis gratiam aut repellat , aut negligat , in electis tamen & praescitis , atque ab omnium gegeneralitate discretis , specialis quaedam censetur vniversalitas , vt & detoto mundo , totus mundus liberatus , & de omnibushominibus omnes homines videantur assumpti . Ambr. de vocat . Gent. lib. 1 c. 3. Catholique Church , which is his body , f f Eph. 1.23 . the fulnesse of him that filleth all in all . A life of grace here by reconciliation and communion with God , and a life of glory hereafter , thorough the forgiuenesse of sinnes , and resurrection of our bodies to eternall life ; The g g 1. Pet. 3.7 . grace of life in Christ worketh in vs a life of grace by his spirit . For the sanctifying graces of GOD rest not in the habit , but are in action . h h 1. Thess. 1.3 . The worke of faith , the labour of loue , the patience of hope . i i Heb. 11. By faith A bell , by faith Abraham , by faith every one of the holy men in the cloud of witnesses , did some notable worke , which did evidence their faith to be indeed , as they professed . k k v. 16. Wherefore God was not ashamed to be called their God . l l Iam. 2.22 . Faith wrought with their works , for m m Heb. 11.6 . without faith it is impossible to please God , n n Iam. 2.22 . & by workes was their faith made perfect : For the perfection of vertue consists in action . So must o o c. 1.4 . Patience haue her perfect worke ; p p 1. Ioh. 3.18 . So must loue be not in word , neither in tongue , but in deede and in trueth . q q Iam: 2.15.16 . If a brother or a sister be naked , and destitute of dayly foode , and one of you say vnto them depart in peace , bee you warmed and filled , notwithstanding you giue them not those things , which are needfull to the body , what doth it profit ? r r 20.26 . Faith without workes is dead , and so is loue , no faith indeede , but a bolde presumption ; no loue indeede , but a meere pretence . s s Iam. 2.18 . " Shew mee thy faith by thy workes , but do thy workes before God in faith . By faith our selues are iustified before God , by good workes our faith and profession are iustified , and approved vnto men . For thereby it appeares that wee are in the faith , and that our faith is in God . t t Tit. 3.8 . This therefore is a faithfull saying , that they which haue beleeued in God , bee carefull to maintaine good workes . u u Iam. 2.26 . For as the body without the spirit is dead , so faith whithout workes is dead also . And if our faith be dead , whereby wee liue , how dead are we ? * * Iud: 12. twice dead & plucked vp by the roots . x x Rom: 3.4 5. C. We are justified by a liuely faith , sayth Saint Paul , y y Iam: 2. We are not iustified by a dead faith , saith St Iames , wherefore little children , z z 1. Iohn 3.7 . Let no man deceiue you , saith St Iohn . Hee that doth righteousnesse , is righteous , even as hee is righteous . a a 1. Tim: 1.14 . Now the grace of our Lord is exceeding abundant , with faith and loue , which are in Christ Iesus . b b 2. Pet: 1.3 . According as his Divine power hath giuen vnto vs all things that pertaine vnto life & godlines , through the knowledge of him that hath called vs to glory and vertue .

Now although the whole Church , and euery true member thereof , whom the Father hath chosen , whom the Sonne hath redeemed , whom the Holy Ghost hath effectually called , through sanctification & sprinkling of the bloud of Iesus , bee holy in Gods account , & although God bee glorified in his Saints here vpon earth , by their blessed communion with him , & with all men in loue , wherby they are also highly dignified , & in a manner diefied , c c 2 Pet. 1.4 . being made partakers of the divine nature , so that they doe far excell al the world besides d d 1 Iohn 5.19 . that lieth in wickednes : e e In hac vita multi sine crimine , nullus vero esse sine peccatis valet . Greg. in Moral . Vae etiam laudabili hominum vitae , si remota misericordia discutias eam . Aug. l. 9. confes . c. 13. Nemosine peccato . Negare hoc sacrilegium est , Solus enim Deus sine peccato est . Confiteri hoc Deo immunitatis remedium est . Ambros . in Ps. 118. v. vlt. yet when all is done , we beleeue & confesse , that we haue stil need of farther grace & mercy , euen the forgiuenes of our sins , if by any meanes we may attaine the resurrection of our bodies to eternall life . Wherfore as on the one side , f f 1 Iohn . 1.6 . If we say that wee haue fellowship with God , & walke in darknes , we lye , & doe not the truth . So on the other side , g g V. 8. If we say that we haue no sin , wee deceiue our selues , and the truth is not in vs . But if we confesse our sins , he is faithfull and iust to forgiue vs our sins , & to cleanse vs from all vnrighteousnes . If any man think that being of the Church , & in the communion of Saints , hee needeth not the forgiuenesse of sins to the last , let him also raise his own body , from death to life . h h Phil. 3.20 , 21. But wee looke for the Sauiour , the Lord Iesus Christ , who shall change our vile body , that it maybe fashioned like vnto his glorious body , inheriting eternal life . Which begins so soon as we beleeue , i i Iohn 5.25 . for the houre is come , that the dead heare the voice of the son of God , & they that heare it liue , & neuer ends , nor shall euer be quite interrupted by sin , nor death . k k V. 24. For he that beleeueth hath euerlasting life , & shall not come into condemnation , but is passed from death to life .

The briefe of all is , The praise of the glory of Gods grace . that , l l Habak. 2. The iust shall liue by his faith ; which the Prophet Habakucke receiued of God , like as Moses receiued the Law , namely vpon his watch-towre , with expresse charge m m v. 2. to write it , and to make it plaine on tables . And the Apostle hath giuen vs the constat thereof , purposely n n Gal. 3. comparing the two covenants together . o o v. 11. That no man is justified by the Law in the sight of GOD it is manifest , For the Iust shall liue by faith . p p v. 12. And the Law is not of faith , but the man that doth them , shall liue in them . q q Rom. 3.27 . Where is boasting now ? It is excluded . By what Law ? By the Law of workes ? Nay , but by the Law of faith . r r 1 Cor. 1.31 . That according 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 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 t Tit. 2.10 . adorne the doctrine of God our Sauiour in all things , and not cause u 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 x Hominis bonum propositum adjuvat quidem subsequens gratia , sed nec ipsum esset nisi praecederet gratia . Aug. l. 2. contra duas Pel. ep. c. 9 preventing grace , y y Phil. 2.13 . who worketh in vs both to will , and to doe , of his good pleasure . And then of his z 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 a 2 Cor. 6.1 . and receiue not his grace in vaine , b b Mat. 3.8 . but bring forth fruites meete for repentance . For by well-doing wee shall shew forth the praises of him , c c 1 Pet. 2.9 . that hath called vs out of darknes , into his marvailous light , d d V. 12. & shall thereby occasion others also to glorifie God in the day of their visitation . e 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 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 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 h 1 Iohn 1.9 . who is iust to forgiue vs our sinnes , though many times hee suffer not malefactors to goe vnpunished . i 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 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 l Eph. 1.19 . exceeding greatnes of his power to vs-ward who beleue , m m Phil. 3.21 . according to the mighty working of his power , whereby he is able to subdue all things vnto himselfe . As n 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 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 p Ier. 9. v. 23. Wherefore let not the q 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 consent 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 .

What 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 intercession of a Mediator , & that through his death , he therefore disposeth the estate of life so purchased , to the a a 1 Pet. 3.7 . heires of grace , by Will and Testament . b b Luke 22.29 . I bequeath , saith he , a Kingdome vnto you , as my Father hath bequeathed vnto me . A Testament is a covenant by wil , c 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 condition . So is the estate of grace conveyed by d 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 testaments , because they contein the e 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 temporal or eternall , or his works of creation , 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 , concerning 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 substance , though not always in like manner dispensed , especially the Gospell by reason of some weighty circumstances . 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 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 g c. 12.3 . In thy seed shall all the Nations of the earth be blessed . h 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 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 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 l Exod. 31.18 . the ten commandements written with his owne finger , & the whole Law written by Moses , with the history of the Creation , & of his prouidence from the beginning of the world . And after Moses was gone , m m c. 33.11 . with whom God spake face to face , he continually stirred vp other Prophets , whom he instructed n 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 from time to time , according to the Law & the testimony . Whose prophesies or sermons were recorded by themselues , & other o 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 p Hos. 8.12 . to whom he had written the great things of his law , whereby they might try & examine the same , q q Rom. 3.2 . & to whom his Oracles were committed in trust , their chiefest prerogatiue & advantage aboue all nations , vntill himself came and confirmed all , saying , r r Iohn 5.39 . Search the Scriptures for they testifie of mee . s s 2 Tim. 3.16 . All Scripture is giuen by inspiration of God , & the prophesie came not in old time by the will of man , but the holy men of GOD spake as they were moued by the Holy Ghost . t t Heb. 1.2 . But in these last dayes , God hath spoken vnto vs by his Sonne in the flesh . For u 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 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 own will . y 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 was 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 z Coloss. 4.16 . were to communicate vnto others , as it were so many copies , in so many mens hands , to be a 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 concerning 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 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 c Col. 2.3 . in whom are hid all the treasures of wisdome & knowledge . 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 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 word , who onely was priuie to his owne purpose . Therefore the eternal word and wisdome of the Father , e e Prov. 8 : 31. Who was euer delighted to bee with the sonnes of men , hath spoken in diuerse manners , at sundry times ; at first in personall appearances , f f Praeludia incarnationis Tertul : the forerunnings of his incarnation , afterwards by his forewitnessing spirit in the Prophets , for g 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 h Iohn : 8.13 . that his testimony of himselfe was not good , i i v. 15. iudging of him after the flesh , and according to their manner k k c. 5.44 . who 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 word written . l 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 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 o Ps. 19.8 . pure , though sometimes darke , is alwayes p p Heb. 4.12 . powerfull , & in all respects most q 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 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 s Deut. 17.6 . Ioh. 8.17 . euery word shall stand , in the mouths of two or three witnesses . t t v. 15. c. 5.45 . But I iudge no man , saith Christ . So for the Scripture first of the old Testament : u 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 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 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 y Iohn . 3.33 . Hee that hath receiued the testimony of Christ , hath set to his seale , that God is true ; but he z 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 a Ioh. 5.24 . Hee that beleeueth shall neuer come into condemnation , b 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 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 d Ioh. 5.39 . Search the Scriptures , saith he , for they testifie of me . e e Quibus Dominus testimonium perhibet , tanquàm testibus suis . Aug. l. 2. contra ep. Gaudentii . c. 23. And he againe giues testimony vnto them , performing what they forespake of him . f 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 g Ioh: 13 : 19. that when they came to passe wee might beleeue . So that the two Testaments giue h h Nàm 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 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 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 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 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 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 was 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 with promise , as that of workes did . o 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 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 q Gal. 3.24 . Schoolemaster vnto Christ , r r v. 19. For it was 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 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 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 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 wall of partition , is very repugnant to Christian liberty . w 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 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 willing obedience , and from the will here , to a perfect deed hereafter .

y y Iobn : 1 : 17 : The Law was given by Moses , but grace and truth came by Iesus Christ . They vnder the Old Testament lightly following the letter , mistooke the meaning , z z 2 Cor: 3 : 13. not looking to the end of that which was to bee abolished , wherevnto 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 a Heb: 7 : 19 : which made nothing perfect , should haue led them to finde : But they generally rested in the * * in opere operato : worke 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 b Heb: 10 : 1. For if the sacrifices which 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 , would they not haue ceased to bee offered ? c c Heb. 7.11 . And if perfection were by the first Testament , what farther neede was there that another Preist should arise , a Preist of another order , d d v. 16. made after the power of an endlesse life ? e 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 which 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 f Rom. 1.1.2 . which was promised long before by the Prophets in the holy Scripture ? What is it but g g 1. Pet. 1.12 . the report of those things which 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 h Act. 13.32 . glad tidings , how that the promise which was made vnto the Fathers , God hath fulfilled the same vnto vs ? For i i Heb. 4.2 . the same Gospell was preached vnto them and vnto vs . k 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 l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iust. Mart. Quaest , & Resp. ad Orthod: p. 354. Novum Testamentum in veteri est figuratum , & vetus in novo 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 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 , which 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 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 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 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 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 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 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 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 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 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 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 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 c Es. 2.3.4 . Out of Sion the law is gone forth , and the word of the Lord , the scepter of his kingdome , from Ierusalem : all nations flow vnto it , & he iudgeth amonge the people . For the other prophesie ; d 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 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 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 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 h Heb. 3. Lord of the house excelleth the house , i i Iohn : 2.21 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Et I esus aderat , Deus & templum , Deus , inquam tempore omniantiquior , & templum novum , vno eodemque die dissolutum , ac tertio post die excitatum atque in saecula manens . Greg. Nazianz , orat . 43. it s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 p. 698. as the temple of his body excelleth the body of the the temple , as much as a spirituall house of liuely stones excelleth a materiall house of earthly stones ; as much as the Church Catholike excelleth the narrow compasse of Iury. At this time by meanes of these and the like predictions , which could not but bee generally rumored abroade , the desire of all nations was kindled , and the expectation of all people was awakned . k k Pluribus persuasio inerat , antiquis Sacerdotum literis contineri , eo ipso tempore fore , vt valesceret Oriens , profectique Iudaea rerum potirentur . Tacit . Hist. lib. 5. Percrebuerat Oriente toto , vetus & constans opinio , esse in fatis , vt eo tempore Iudaeâ profccti rerum potirentur . Sueton. lib. 10. It was common throughout that part of the world , that the Lord of the whole world should come forth of Iudea , as the Heathen writers , together with Iosephus , doe witnesse , whose testimony in this case cannot be suspected . Now the time was come , that the desire of all nations should come , in whom they should all bee blessed . l l Malach. 3.1 . And the Lord himselfe whom they sought , came suddenly into his temple , even the Angell of the couenant , whom wee delight in . m m Luke 2.28 . &c. Wherevpon the just old Simeon , hauing Christ in his armes , sang his Nunc dimittis , Lord now lettest thou thy servant depart in peace , for mine eyes haue seene thy salvation , which thou hast prepared before the face of all people , to bee a light to lighten the Gentiles , and to bee the glory of thy people Israell . For this was their glory , and the glory of their Temple , that n n Rom. 9.4 . to them pertained the adoption , and the glory : and the covenants , and the giuing of the Law , and the service of God , and the promises . Whose are the fathers , and of whom as concerning the flesh Christ came , who is ouer all , God blessed for euer . Amen . Many other things were foretold of him that should come , which were accordingly fulfilled in Christ Iesus . o o Act: 7.24 . For all : he Prophets from Samuel & those that follow after as many as haue spoken , haue likewise foretold of these dayes . Whose other predictions of temporall things also were all generally subordinate to things spirituall , and eternall in Christ Iesus . So it pleased God to temper them together , as the promise of an abundant seede to Abraham , and the gathering of the Gentiles in him ; the promise of the land of Canaan , and of an heauenly kingdome ; the perpetual succession of Davids race in the kingdome of Israel , and the eternall kingdome of Christ in his Church ; the prophesie of the Iewes deliverance from their captiuity , and of the generall resurrection ; Christ his prophesie in the Gospell of the destruction of Ierusalem and of the end of the world , p p Prophetiae in vicem sibi tempora concinunt vt aliquandò ex futuris . praeterita , aliquandò ex praeteritis futura probentur Greg. praef. in Ezech. that by the event of these temporall things in their seasons , they and wee might be the better assured of the eternall to be fulfilled in the end : and that by the hope of things eternall we may be comforted howsoeuer it goeth with vs in the meanetime . Is it not the word of God who speakes things and they are so ? Hee foretold things to come in the old Testament , but by the new he brings them to passe .

For q q Rom. 1.16 . the Gospell is the power of God vnto saluation to every one that beleeueth , The power of the Gospell . effecting that in vs which it tels vs . The glutton in the Gospell was perswaded that r r Luke . 16.30 . if one might come from the dead his brethren would beleeue him , though they did not hearken to Moses and the Prophets . Behold Christ risen from the dead , how by vertue of his quickning spirit , in this word of life , he gaineth every where infinite beleeuers , and so recovereth them from death to life . Behold so many s s

Ipse modus quo mundus credidit , si consideretur , incredebilior ( resurrectione viz: mortuorum ) invenitur . Incredibile est mundum rem tam incredibilem credidisse . Incredibile est homines ignobiles , infirmos , paucissimos , imperitos , rem tam incredibilem tam efficaciter mundo , & in illo etiam doctis persuadere potuisse . Aug: lib. 22. de Civ : Dei : c. 5. & c. 8.

Quisque adhuc prodigia , vt credat , inquirit magnum est ipse prodigium , qui mundo credente non credit . Aug. l. 22. de Civ . Dei . c. 8.

witnesses come from the dead , all giuing testimony to the word of God . The Gentiles t t Luke 1.79 . who sat in darkenesse and in the shadow of death , and sinners of all sorts , who had u u Eph. 2. c. 3.19 . beene dead in sinnes and trespasses , alienated from the life of God , and past feeling . Never did the word of any man or any oracle gaine that generall credit , and beget such a new life in men , so holy , so happy , nor all that ever men and angels could speake did make such a blessed change throughout the world , as the Gospell hath done ; and that by most vnlikely meanes , and motiues . A few , simple , plaine , illiterate , men telling plainly what they must loose and what they must suffer , in the world whosoever would imbrace their doctrine . Neither could the most obstinate vnbeleeuers , potent adversaries , and desperate enemies of the Gospell , though they conspired , and practised against it never so maliciously , ever bee able to suppresse , or withstand the mighty power of God his word ; but it certainely prevailed to their vtter ruine and confusion . Neither is it therefore any preiudice to the power & authority of God his word : although it obtaineth not the same effect with all men . x x Is. 55.10 . For it never returnes void , but effecteth that for which it was sente y y 2 Cor. 2.16 being the savour of life vnto life in them that are saued , and the savour of death vnto death in them that perish . z z C : 4.4 . In whom the God of this world hath blinded the mindes of them which beleiue not , least the light of the glorious gospell of Christ , who is the image of God should shine vnto them . a a Esdras 4.41 . Great is the truth and it prevaileth .

Now is the effect shewes the vertue of the cause but giues it not , so doth the Church , The Church the professed company of beleeuers , giue testimony , but not authority to the truth of God his word . b b 1. Tim: 3.15 . For the Church is the pillar of truth ; not that the truth of God his word relyeth on the Church , but because the Church is inlightned by the word of truth , whereby it reflecteth light againe vnto the word , being in the world , as c c Exod. 13. the pillar of light , that went before the Israelites in the wildernesse . d d Phil. 2.16 . For the sonnes of God shine as lights in the world , holding forth the word of life . Especially the faithfull ministers of the word , whom Christ therefore calleth e e Mat : 5.14 . the light of the world : And if their f f Reu. 2.5 . candlesticke be set vp in a setled , and flourishing Church , great and glorious is the light thereof , especially in the holy assemblies , and most principally in generall counsels . A faire way-marke , and a forcible inducement to way-fairing men , to bend their course that way . But yet all this cannot make one true beleeuer . g g Quis enim imponat mihi necessitatem vel colendi quod nolim , vel quod velim non colendi ? Lact. lib. 5. de vera sap. cap. 14. Religionis non est cogere religionem , quae sponte suscipi debet , non vi . Tertul. ad Scapulam . No authority of the Church can command faith in a man , vnlesse h h Hos. 2.14 . Cathedram habet in coelo qui corda docet . Aug. God speake to his heart , muchlesse doth it giue truth to the word . They both are the proper worke of the same i i Sicut Christus legis & prophetarum impletio est , ita spiritus Evangelij . Chrisost. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Basil . in ps. 95. spirit of truth , expressed in the Scripture , impressed on the heart of euery true beleeuer . k k 1. Iohn 5.6 . It is the spirit that beareth witnesse because the spirit is trueth . l l 1. Cor. 14.37.38 . Wherefore if any one thinketh himselfe to be spirituall , let him acknowledge the things that are written , even the scripture to be the word of God . But if any will be ignorant let him be ignorant still . m m 1. Corinth. 14.23.24.25 . The comming together of the whole Church in some place , suppose it be in counsell , or for diuine service , occasioneth one that beleeueth not , or that is vnlearned to come in , but it is the word there preached , that entereth into him , and convinceth him and iudgeth him , that openeth the secrets of his heart , and then falling downe on his face he worshippeth , & reporteh that God is in them of a truth . n n Euangelio non crederem , nisi me Catholicae Ecclesiae commoueret authoritas August . The Church being more sensible may happily first moue a man , but o o Ego solis canonicis Scripturis sine vlla recusatione debeo consensum . Idem August . contr. Pelag. de natura & grat . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ego in sola Scriptura acquiesco Theodoret , Dial. 1. c. 6. the Scripture being most certaine doth at last resolue every beleeuer . They who liue in some low bottome may take notice that the Sunne is risen , by the shining thereof vpon some high and eminent Church , but who so getteth vp thither sees the Sunne it selfe risen , and perceiues with his owne eyes that hee is in the hemisphere of light , and sayth as the men to the woman of Samaria ; p p Iohn . 4.42 . Now I beleeue , not because of thy saying , I haue heard it my selfe , and know it indeed that it is the word of life . q q 1. Ioh. 5.9 . If we receiu the testimony of men the testimony of God is greater . r r v. 10. He that beleeueth hath the Testimony in himselfe , he that leeueth not hath the testimony against himselfe , because s s Iohn . 12.48 . the word that hath beene spoken , that shall iudge him at the last day .

In the meane time Christ the Testator hath appointed some with power and authority in his Church to publish and require his word , The Administrators and overseers . as administrators and ouerseers to his Will and Testament . The ministers of the Gospell are to administer the the same with the Sacraments , as the t t 2 Cor. 5.20 . Ambassadours of Christ , and u u 1 Cor. 4.1 . stewards of the mysteries of God , hauing charge * * 1 Tim. 4.16 . Act. 20.28 . to looke to themselues and their doctrine , and to all the flock ouer which the holy Ghost maketh them ouerseers . For the commission once giuen by Christ to the Apostles , was not to cease with them , but to continue euen x x Mat. 28.19.20 . so long as the precept bindeth , and as his promise supporteth , which is vnto the worlds end . Wherefore they ordeined others , by laying on of hands , to succede them in that office and ministery , with power also to doe the like , so to deriue the same by a perpetuall succession to all posterity y y Per ministros dispares Dei munus aequale est , quia non illorum , sed ejus est . August . contra Crescon . lib. 3. c. 6. loquitur de Bapt. Now though the ministers of the Gospell be all of the same order , with equall power to administer , yet are they not all of the same degree as ouer-seers . But some are in higher place z z 2 Tim. 5.22 . Tit. 1.5 . to ordeine Elders , a a 1 Tim. 1.3 . to charge the Pastours to teach no various doctrine , b b ch. 5.19.20 . to heare and to censure them , c c Tit. 1.11 . to stop their mouthes , and to silence them . d d ch. 3.30 . And after the first and second admonition , vtterly to reiect a man that is an hereticke . Who hauing this speciall power of Iurisdiction reserued to them , for e e 1 Cor. 14.40 . decency and order sake , are therefore called Bishops , by an excellency , that is f f Speculatores . Inspectores . Vid. Duaren . de sacr. Eccl. minist. ac benef . lib. 1. cap. 7. ouerseers . Besides these , whose speciall office is in the Gospell , God hath also ordayned the civill Magistrate , from the beginning , g g 1 Pet. 2.13.14 . whether the King as supreame , or the governours that are sent by him , h h Custos vtriusque tabulae . Vid. Duarenum de sacr. Eccl. Minist. ac benef . l. 1. c. 5. & 6. to administer his Law , and to ouersee the due performance , and execution thereof , with power of life and death ( according to the Law of Nature euer in force ) i i 1 Pet. 2.14 . for the punishment of euill doers , & for the praise of them that doe well . Whereunto all Nations euen by the light of Nature haue submitted , k k V. 13. but wee must submit our selues to euery ordinance of man for the Lords sake . l l Rom. 13.4 . The Magistrate is the m m Hoc jubent Imperatores quod jubet & Christus , quia cùm bonum jubent , per illos non jubet nisi Christus , Aug. ep. 166. Minister of God to thee for thy good , if thou doe that which is good , but if thou doe that which is euill , bee afraide , for hee beareth not the sword in vaine . These two ministrations , the one ciuill , the other Ecclesiasticall , doe by mutual offices , as the Law and the Gospell , jointly , and mutually support one another , for the building vp of the body of Christ his Church , and kingdome . The * * Vos Episcopi estis , corum quae in Ecclesia sunt agenda ; ego verò episcopus extra Ecclesiam a Deosum constitutus . Constantinus Imperator . vt refert Eusebius in ejus 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 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 o 1 Cor. 9.14 . worthy the Gospell of Christ Iesus . And they can p 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 q 2 Chron. 34.32 . enter covenant with God by their ministery , and to keepe the same at least in the outward act , and they will not be negligent by all meanes to prouide for the peace of the Church . r 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 countryes & dominions ; These can excommunicate out of the Church of Christ Iesus . s s Mat. 10.28 . Iohn 19.10.11 . They can kill the body hauing power giuen them from aboue . t 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 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 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 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 y Iohn 5.39 . Christ himselfe was content to bee tryed , and the z 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 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 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 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 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 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 f Rom. 12.3 . thinking of himselfe more highly then hee ought , or g 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 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 i 1 Pet. 5.3 . domineere ouer GODS heritage , to smite his fellow-seruants , and to vsurpe dominion ouer the faith . k 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 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 withdraw thy selfe . m m Gal. 1.8.9 . Nay if any preach any other Gospell though an Angell from Heauen , let him bee accursed . n 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 written in this booke , Canon & amussis neque additionem patitur , neque ablationem . Theophilact , in 3. c. ad Philipp . and if any man shall take away from the words of the booke of this Prophesie , God shall take away his part out of the Booke of life , and out of the Holy City , and from the things that are written in this booke .

BOOKE II.

CAP. I. THE STIPVALATION of Faith by ●●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 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 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 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 b Rom. 12.2 . proue his will , what is that good , that acceptable and perfect will of God , and c 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 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 e 2. Tim. 1.13 . forme of sound words , and the rule of the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athan. erat 4. coutrà Arianos . analogie of faith , but principally because it is the very forme of the g g 1. Tim. 6 3. words of our Lord Iesus Christ , the great h 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 i Eph. 2.20 . Which is built vpon the foundation of the Apostles , & Prophets , Iesus Christ himselfe being the head corner stone . a 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 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 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 d 1. Cor. 10.16 the Communion , beginning with the communion of saints , includes it , and the articles following . For Christ instituting this sacrament , cals e 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 a Ioh. 6 . 5● . 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 b In ea regula incedimus , quam ecclesia ab Apostolis , Apostoli à Christo , Christus ● Deo tradidit . Tertul. de praes. c. 14. badge and cognisance of the Church catholike and Apostolike for ever . c 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 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 a Sacramenta mutuambabent relationem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . mutuall stipulation , The sacraments . betwixt God and vs in the sacraments , which are certaine b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fidelia , seu pignora . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; ipsasacrificia per quae faedera intercedente iureiurando sanciebantur . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Homer . Iliad . 2. mysticall acts and deeds thereof ; on his part by his word , and institution , and on our parts by faith , and acceptilation ; As in ciuill contracts , besides the bookes drawen ; and agreed vpon , there are by institution , custome or compact , other instrumentall meanes , as it were morall instruments of conueiance , as signing and sealing , liurey and season , or something in earnest , representing the whole interest . Mysticall acts they are , because done in a c c Sacramentum , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . mystery , wherein some d d Sacramentum 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 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 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 c 1. Cor. 5.7 , Christ our passeouer is slaine , d d 1. Pet. 1.19 . a lambe without blemish , and without spot . The water in baptisme is it not the e e v. 2. sprinkling of the blood of Iesus Christ ? The f 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 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 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 k 1. Cor. 10.16 . the cup the communion , l 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 a Tit. 3.5 . lauer of regeneration , the seale of adoption , initiation and admission into the Church , and b 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 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 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 e Eph. 2.3 . Children of wrath , and by corruption f f v. 1. dead in sinnes and trespasses , wee cannot be new borne , but by a kinde of resurrection from the dead . Therefore g 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 i Gen. 1.2 . vpon which the spirit of God moued , and produced all things according to the word , and will of God . k 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 l Es. 44.4 . spring vp againe as willowes by the water courses , a a Ps. 92.12 1● and shall flourish in the house of our God , as b b Ps. 1.3 . trees planted by the riuers side . c 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 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 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 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 g Act. 2.3 . repentance for the remission of sins . h 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 i 1. Iohn . 5.7 . three that beare witnesse in heauen , the Father the Word & the Holy ghost : & these three are one . For k 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 l 1. Iohn . 5.8 . And there are three that beare witnesse in earth , The spirit and the water and blood , and these three agree in one . For Christ m m Eph. 5.26 . sanctifieth , & clenseth his Church , with the washing of water by the word , that is by his blood , thorough the spirit , whereof the water and the word are the most significant signes , and instrumentall meanes . n n 1. Iohn 5.6 . This is he that came by water and blood , euen Iesus Christ , not by water only , but by water and blood ; and o o Es. 53.12 . poured out his soule which is in the blood for vs . And now he a a V. 10. seeth his seed , b b Psal. 22.30 . a seed that serveth him , accounted to him for a generation . c c Ioh. 6.63 . It is the spirit that quickneth them , euen the renewing of the holy Ghost by the washing of regeneration . And d d 1 Ioh. 5.6 . it is the spirit that beareth witnesse vnto them , because the spirit is trueth . For e e Eph. 1.13.14 Vnde tanta virtus aquę , vt corpus tangat , & cor abluat , nisi faciente verbo ? Non quiadicitur sed quia creditur , Aug. tract . 80. in Iohan. after that wee beleeue we are sealed with that holy spirit of promise , which is the earnest of our inheritance ; & the pledge of our adoption . The minister indeed baptiseth in the name of the Father , and of the sonne , and of the holy ghost , by vertue of God his word , and of the commission giuen by Christ Iesus . But it is God himselfe that giues the blessing . As by Aaron and his sonnes he ordained the blessing of the children of Israel saying . f f Num. 6.27 . They shall put my name vpon them , and I will blesse them .

In a Church once planted , Poedobaptisme . baptisme is administred vnto all that come , or are brought therevnto , even to new borne infants , by Christ his ordinance , and may not be neglected , or needlesly deferred . First because we haue g g Omnis anima eousque in Adam censetur , donec in Christo recenseatur . Tert. lib. de anima . c. 40. need to bee regenerated so soone as wee are borne , being still borne in sinne , which h h Crescit cum aetatibus culpa . Ambr. lib. de Noe & Arca c. 22. groweth every day stronger and stronger vpon vs . Secondly children haue right of admission into the couenant , and Church of Christ Iesus , so soone as they are borne . i i Act. 2.39 . For the promise is made to vs , and to our children . I will be thy God , and the God of thy seed , and not to ours only , but to all afar off . For now all nations are called and by baptisme to be admitted . k k Math. 28.19 . Goe teach all nations baptising them . So that in what nation soeuer the Gospell is preached & generally receaued , all therein may be baptised , being presented therevnto by the Church . Wherein some especially , who a a Accommodat illis mater Ecclesia aliorum pedes vt veniant , aliorum cor vt credant , aliorum linguam vt confiteantur . Aug. ser. 10. de verb. Apostoli . present them , vndertake for them , as it were new parents in the Lord . For he is a father that doth a fathers part , as in the Gospell b b Luc. 10.29 . &c. he is a neighbour , that doth the part of a neighbour . Thirdly baptisme is presently due because Christ hath set no time for it , whereas the eight day was appointed for circumcision , but hath indefinitely commanded saying , c c Mark . 10.14 . suffer little children to come vnto me , for to such belongeth the kingdome of heauen . And so it seemes the Apostles did , for they baptised whole d d 1. Cor. 1.16 housholds , . amongst whom it is more then likely there were some children . Lastly as children haue need and are capable of baptisme , so is it profitable vnto them , principally as a meanes of regeneration ordained by Christ , through the grace of God , and withall because their godly parents , & they who sustaine that place , are bound thereby and made more carefull , to teach them ; and themselues are occasioned to enquire and learne what d d As the Israclites of the Passover . Exod 12.26 . that solemne service meanes , and to performe the same . As for the vow in baptisme , g g Sicut ergà secundum quendam modum sacramentum corporis Christi , corpus Christi est , & sacramentum sanguinis Christi , sanguis Christi est , ita et sacramentum fidei , fides est . Aug. ep. 23. ad Bonifac. it e e Sequitur in corde conversio cuius mysterium pracessit in corpore , Aug. l. 4. de bapt. c. 24. respecteth the time to come , whereof we are capable from the first , as f f 1. Sam. 1.11 . Samuel was vowed by his mother before he was borne , and wherein we must bee answerable to the last . For the faith required , wee are baptised into it ; For God preventeth vs with his grace , and thereby inableth vs to be his schollers . h h Tit. 2.11.12 . The grace of God that bringeth salvation teacheth vs : i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mat. 28.19 . Goe teach saith Christ , or make Disciples , baptising them : and bee k k Act. 2 38. baptised say they every one of you and you shall receaue the gift of the holy Ghost . And so likewise for repentance it is indeed conditioned in baptisme , a a Ibid. Repent and bee baptised . Whereof such as be of age must giue present b b Vid. Mat. 3.6 . testimony , with c c Act. 8.37 . confession of their faith . But for little children they are baptised innocents in Christ , as they are borne peccants in Adam : and for actuall transgressions , ( which repentance doth properly respect ) they are called innocents ; I am sure their cause is much better in that respect ; then in elder age : when by repentance we must vndoe as much as is done of our liues . Wherefore Christ saith . d d Mat. 18 3. Quantò magis à baptismo probiberi non debet infans , qui recens natus nihil peccauit , nisi quod secundum Adam carnaliter natus , contagium mortis antiquae prima natiuitate c●ntraxit ? Qui ad remission em peccatorum ac●ipiendam hoc ipso facilius accedit , quod illiremittuntur , non propria , sed aliena peccata , Cypt. in ep. ad . epis . Fidum de infant : bapt . Except yee become as little children , yee cannot enter into the kingdome of heaven .

Baptisme being the Sacrament of inititation is but once , into the couenant and state of grace , Anabaptisme . which is but one for all men , being once administred , as Christ hath instituted . Not e e 1. Cor , 1. one of Paul , an other of Apollo , another of Cephas , an other of Christ , as if Christ were divided , or we baptised into any mans name , sect , or faction . We beleeue one baptisme , for the remission of sinnes . f f Eph. 4.5 . One Lord , one faith , one baptisme . And that but once . g g Sicut generatio carnalis vna est , nec repeti vterus potest , ita regeneratio spiritualis . Semel enim nascimur , semel quoque renascimur . Aug. tract : in Iohan : 11. cap. 12. Once borne , once new borne . For it is vnto life eternall , which once begunne neuer endeth . h h Rom. 6.3 . Knowe yee not that so many of vs as were baptised into Christ , were baptised into his death , i i v. 9. that as Christ being raised from the dead dieth no more , k 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 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 a 1. Ioh. 3.9 . the seed remaineth , another baptisme is needlesse . For by the grace of God remaining in them b 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 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 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 g Vid. 2. Cor. 2 readmitted to the Communion . Which h 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 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 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 c Iohn . 14.6 . is the life , & d 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 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 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 i Iohn . 15.4.5 . graft in the stocke , which yeeldeth vs continuall sap , and spirituall nourishment vnto eternall life . k 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 a Eph. 1.23 . his body , the Church , the fulnesse of him , that filleth all in all . b 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 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 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 e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . communion , not the f f Not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . commixtion or confusion of his body with the bread , as if they were kneaded together , nor the g g Nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , seu 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . translation of the bread into his body as if the one were supplanted by the other . But it is the h 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 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 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 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 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 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 b Simul sunt relatè , cum e● 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 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 d Ego corpus Iesu Euangelium puto , & quando dicie qui non commederit carnem meam & biberit savguia●m meum , licri & in mysterio possi● 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 e Multi de ●ltari accipiunt & moriuntur , & accipiendo moriuntur . Aug. tract . 26. in Ioh. are deepely guilty thereof not f 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 g Heb. 11.1 . euidence of things not seene , and h 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 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 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 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 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 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 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 communion of saints , & the sacrament therof ? For f f 2. Cor. 6.14 . what communion hath light with darkenes ? g g 1. Iohn . 1.6 . If we say we haue communion with him , & walke in darknes , we lye , & doe not the truth . But we walke in Darknes , if wee know not God , for h h v. 5. God is light , and in him is no darknes at all . i 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 , therefore his will is a law to vs , and our obedience is true loue vnto him . And weebeing many are thereby knit together in one body , holding the vnity of the spirit in this bonde of peace . Wherefore as wee vowe in baptisme that we will keepe Gods holy will & commandements , and walke in the same all the daies of our life : so by this other sacrament wee renew the same vow , so often as wee receiue it , repenting our sinnes past , the transgressions of that righteous law , resoluing and stedfastly purposing , thorough Gods grace , to leade a new life , in all thankfull obedience vnto him , and true loue and charity amongst our selues . Wherevpon we receaue the blessed sacrament of Christs body & blood , most deepely binding our selues thereby to performe the same ; and in the assured faith of Gods grace and helpe , that wee may walke in the strength of this spirituall food , the way of life by the law prescribed vnto vs .

When first the couenant was confirmed by Moses with the Israelites at Horeb , The Law conditioned . God gaue them the law , & they accepted saying a a Exod. 19.8 . all the words which the Lord hath commanded wee will doe , and be obedient . And when he renewed the same couenant with them in the land of Moab , they gaue their faith that they would obey . And so doe wee . b b Deut. 26.17.18 . They avouched the Lord to be their God , and so doe we the Father Son & Holy ghost ; and God auoucheth the holy catholike Church , as then he did them , to be his people . They promised to walke in his waies , and to keepe his commandements , and his iudgements ; as they expected his blessing , c c c. 27. they bound themselues with an oath and with a curse , all which in effect wee likewise doe , to liue as becometh his saints , euen as wee expect his mercy , to forgiue vs our sinnes , and the power of his grace , to bring vs to ternall life . Wherevnto we binde our selues by vow and consignation , and as it were by contesseration in the sacraments . The law was not only giuen and required by God , but approued & accepted by them , in their hearts to doe it , as their mouthes professed . In which respect Moses said , d d Deut. 30.14 . the word is very nigh thee , in thy mouth , and in thine heart that thou maist doe it . Howbeit they breake their faith giuen , and their spirit was not stedfast with God . a a Ps. 78.37 . Their heart was not right with him , neither were they stedfast in his couenant . But now hauing renewed his couenant , as he promised , b b Gal. 3.7 . with the children of Abraham that are by faith , the holy catholike Church , that they shall be his people , and that he will be their God ; c c Ier. 31.33 . Lex dei in cordibus scribitur non quia per naturam praeventa sit gratia , sed quia per gratiam reparata est natura . August . de ver a innocent . cap. 258. hee puts his law in their inward parts , and in their hearts he writes it , euen the communion of saints , thorough faith , that worketh by loue . For beleeuing in Christ Iesus , we doe thereby acknowledge that the Law is holy , iust , and good . Holy in respect of the things commanded , else were not wee sinfull , who haue disobayed , nor needed wee a mediatour . Iust in respect of the penalty inflicted , else why should Christ haue dyed that wee might be deliuered ? Good in respect of the end purposed , life to the doer . Which Christ hath done , and liues for euer , and wee also by faith in him . If the same minde be in vs , that was in Christ Iesus , to be obedient to the will of God vnto the death .

d d Cant. 8.6 . Loue is stronger then death , The couenant indissoluble . that neither life nor death can dissolue the communion betwixt God & his church , or any true member thereof ; Whom hee hath set as aseale vpon his heart , as a seale vpon his arme , to loue and to defend for euer . For so hee saith ; e e Heb. 13.5 . I will neuer leaue thee nor forsake thee . f f c. 6.7 . And being willing more abundantly to shew vnto the heires of promise , the immutability of his counsell , he hath confirmed his word by the sacraments in his blood . g g v. 8. That by two immutable things , in which it is impossible for God to lye , wee might haue a strong consolation , who haue fled for refuge , to lay holde vpon the hope set before vs . We may therefore be bolde vpon it , if need be , to lay downe our liues for his sake , in whom our life is hid with God , knowing that euen in death wee shall be more then h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 8.37 . conquerours thorough him that loued vs . i i Mat. 20.22.23 . Can ye drink saith Christ of the cuppe wherof I shall drinke , and can yee bee baptized with the baptisme wherwith I shall be baptized . And they said we can . And hee said yee shall . So must all a a 2. Tim. 3.12 . Act. 14.22 . suffer affliction some way or other , that will liue Godly . It is the portion of our cuppe , and calling , conditioned by God , vndertaken by vs in these sacraments ; whereby we are assured that b b 2. Tim. 2.12 . if we suffer with him , wee shall raigne with him . Wee are baptized into the death of Christ And the holy communion is not only a sacrament of the grace of life vnto vs , but a sacrifice of vs vnto God , and a protestation of our seruice vnto him , euen vnto the death , after the example of Christ Iesus . In c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Monumenta salutaris passionis . Basil in cannonditur . 1 Cor. 11.26 . commemoration of whose meritorious sufferings , with a thankfull remembrance thereof , wee c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Monumenta salutaris passionis . Basil in cannonditur . 1 Cor. 11.26 . se● forth his death vntill he come , & d d Rom. 12.1 . offer vp our selues a liuing sacrifice holy acceptable vnto God , thorough Iesus Christ , consecrating & vowing our selues , whatsoeuer we are , whatsoeuer we haue , wholy to his seruice , who hath redeemed vs . e e 2 Cor. 5.14.15 . For the loue of Christ constraineth vs because we thus iudge , that if one dyed for all , then were all dead ; and that hee dyed for all , that they which liue , should not henceforth liue vnto themselues , but vnto him that died for them , and rose againe . f f Heb. 13.15 . By him therefore let vs offer the sacrifice of praise to God continually , that is the fruite of our lips , giuing thankes to his name , v. 16. not forgetting to doe good and to communicate , for with such sacrifice God is well pleased .

CAP. II. Faith working by loue according to the Lawe .

The Law established by faith . Gods law our prayer . Faith in the Trinity denies not the vnity of God . Christ the only image of God , to bee worshipped by faith in his name . By Prophanenesse , Hypocrisie , Blasphemy the name of God vnhallowed . The Christian sabbath of the holy catholike Church . The sabbath not 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 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 god in his infinite power , & wonderfull working , three persons but one God : As to be , to be true , to be good , are all one , because transcendents . Some resemblance wee haue of this great mystery in nature , but with great inequality , for what proportion can there be of things finite to that which is infinite ? Two are much vsed in Scripture , the light , and the word . u u Gen. 1. The light which was three daîes before the sun , and then condensed into that glorious body , and euer since diffused thence thoroughout the world , is all one and the same light . So the * * Iames , 1.17 . father of lights , that inhabiteth the light , that none can approach , and the x x Mat. 4.2 . sunne of righteousnesse , y y Col. 2.9 . in whom all the fulnesse of the Godhead dwelleth bodily , and the holy Ghost the z z Eph. 1.17.18 spirit of illumination , are all one and the same God . Againe it is the same thing that the minde thinketh , and the word signifieth , and the voice vttereth . So is the Father as the minde conceauing , the Sonne as the word conceaued or a a Trismegistus Deum dicit alium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gonuisse , vt refert Lactantius l. 4. de vera sapientia c. 6. Omne quod pradit ex aliquo secundum sit eius necesse est de quo prodit , non ideo tamen est separatum , secundum antem vbi est duo sunt , & tertius vbi est tres sunt . Tertul , contra Praxeam , c. 8. begotten , the holy Ghost as the voice or speech vttered , and imparted to all hearers , all one and the same God . Wherefore the b b Vni●as Monarchiae est trinitas oeconomiae , quarum altera non destruit alteram , ibid. c. 2. Trinity of persons doth not deny the vnity of God , nay our faith in them , keepes vs close to that one and the only true God , whilst he alone is acknowledged the author and giuer , the mediatour and procurer , the Almner and dispenser of all grace , and good things vnto vs . The superstitious thorough want of this faith , supposing it vnfit to presse with their prayers immediatly vpon God himselfe , or to imploy him in our affaires , would vse the intercession of Saints , and negotiation of c c Col. 2.18.19 . Angels , in a voluntary humility , vainely puft vp in their fleshly mindes , and not holding the head which is Christ . Who did not only dye for vs to be a d d 1 Ioh. 2.1.2 . propitiation for our sinnes , but euer liues an advocate with the Father making intercession for vs , neither is there any other . e e 1. Tim. 2.5 . For as there is but one God , so there is but one mediatour betweene God and man , the man Christ Iesus . f f Iob. 5.1 . Call now if there bee any that will answer thee , and to which of the Saints wilt thou turne ? g g Es. 63.16 . Doubtlesse O Lord our God , thou art our Father , though Abraham be ignorant of vs , and Israel acknowledge vs not , thou O Lord art our father , our redeemer , thy name is from euerlasting . h h Ps. 73.25 . Whom haue we in heauen but thee ? and there is none vpon earth , that we desire with thee .

To praise the name of God and to pray vnto him , Christ the onely image of God to be worshiped by faith in his name . by faith in his name , are the speciall parts of religious worship , intimated in the second commandement by bowing downe , because such gesture we vse , when wee giue thankes or make request , or doe any reverence , or worship . ⁱ Who so offereth praise glorifieth me saith God . ʰ And to heare prayer is his praerogatiue . Now because we conceaue not , nor haue any l l Qui verò nullo potest sensu perspicuè videri facilè nequit agnos●i . Quod autem non agnoscitur diligenter coli non potest , nisi per medium Ioan. Sarisber . Policr . l. 5. c. 3. actuall vnderstanding , but by imagination , which is an imaginary presentation of that to the minde which it intendeth ; therefore that wee may not wander in our imagination , nor frame to our selues any vnbeseeming Image , or conceit of God to whom we bow , he hath m m Ponitur nobis anteoculos Christus , tanquam perspicud Dei invisibilis imago , Col. 1.5 . in cuius facie Deus pater ( quialio qui procul esset absconditus ) nobis apparet , ne nuda Dei maiestas immense suo sulgore nosabsorbeat . Calv. in Joh. 5.22 . giuen vs his sonne n n Heb. 1.3 . the expresse image of his person , o o 1. Tim. 3.16 . God manifested in the flesh . In expectation of whom the euer promised Messiah , God gaue his people the Arke of his gratious presence , and afterwards the glorious temple , p p 1. King . 8. in which , and towards which their prayers being made were heard , and their seruice accepted . Wherein also they were prescribed a forme of religion , in outward q q Sed quid profero Numam , cum & patres fidei nostrae , veteris legis sacrificiae asserant instituta , ne in daemonicrum cultu populus occupatus , verae religionis dedisceret cultum , & c ? Ioan , Sarisber , Policrat . l. 5. c. 3. rites , and ceremohies , and all to keepe them from Idolatry and will worship , in a faithfull expectation of him that should come . r r 2. Cor. 5.16 . Num vt hominem adorabimus Immanuelem ? Absit . Deliramentum enim hoc esset , & deceptio ac error . In hoc●enim nihil ab ijs differemus , qui creaturam , vlirà factorem & conditorem colunt . Cyril . lib. de recta fide ad Theodosium . Et in anathematismum octa vum . Vna adoratioue colimus Immanuelem , sed secundum quod essentialiter Dei filius , factus est bypostatica vnione caro , &c. And when he was come , they who knew him after the flesh , would thenceforth knowe him no more in that maner . For while they had his bodily presence , the s s Ioh 16.7 . Act. 1.6.8 . Apostles themselues were not so capable of his spirit . Much lesse may we knowe Christnow , and acknowledge him with religious worship , in any t t Non vult se Deus in lopidibus coli , Ambros . in ep. ad valentinum contra Symachum 31. Nonest dubium quin religio nulla sit vbicunque simulachrum est . Lact. l. 2. de vera . sap. c. 19. Impossibile est vt qui Deum novit , supplex fiat statuae , Orig. contra Cels . l. 7. Sic omnino errare meruerum , qui Christum & Apostolos eiusnon in sanctis codicibus , sed in pictis parietibus quaesiverunt , August . de consens . Evangel. l. 1. image or picture , which cannot expresse his Godhead , and therefore cannot be the image of his person , consisting of God and Man , and subsisting wholy in God ; neither can it expresse the whole man , but his body onely , if peraduenture it bee the right picture thereof , which who knowes ? The word expresseth his minde , and by the Gospell wee haue a true and liuely Crucifix , a a Gal. 3.1 . Christ Iesus evidently set forth before our eyes , crucified amongst vs . Whom by the eye of faith ( which is b b Heb. 11.1 . v. 27. the evidence of things not seene ) we may discerne being now otherwise vnto vs invisible . And wheresoever we are , if we beleeue in Christ , we shall neuer bee far to seeke where , and how to worship God . c c Ioh. 4.21.23 The houre is now come when ( as our Saviour told the superstitious woman ) neither on that mount , nor at Ierusalem , but the true worshippers shall worship the Father in spirit and in truth . d d 1 Ioh. 5.20.21 In hoc quod fecit hunc mundum coelo terraque conspicuum , & antequam imbuereatur in side Christi , not us omnibus gentibus Deus . In hoc autem quod non est iniuriis suis , cum dtis falsis colendus , not us in Iudaea Deus . In hoc verò , quod pater est huius Christi , per quem tollit peccatum mundi , hoc nomen cius prius eccultum omnibus , aunc manifestavit iis , quos ded● ei pater ipse de mundo . Aug. tract . 105. super Iohan. The Father in the sonne who is the truth , by the holy Ghost . For we know that the sonne of God is come , and hath giuen vs an vnderstanding that we may knowe him , that is true , and wee are in him that is true , even in his sonne Christ Iesus . This is the true God and eternall life . Babes keepe your selues from Idols . e e Phil. 2.10 , 11 At the name of Iesus every knee shall bow , and every tongue confesse that Iesus Christ is the Lord to the glory of God the Father . At his name , not at his picture , in his name , not by his image , all prayers and praises offered vp to God the Father are accepted with him . f f 1. Tim. 2.8 . And now we pray every where lifting vp holy hands , g g Mal. 1.11 . and from the rising of the sun , vnto the going downe of the same , the name of the Lord is great among the Gentiles . And in every place incense is offered , and a pure offering , euen h h Rev. 8.4 . the prayers of the Saints , by the hand of the Angell of the couenant , Christ Iesus , at the altar of God his presence . For the i i Ps. 141.2 . powring out of our prayers is as the incense , and the lifting vp of our hands as the evening sacrifice .

But k k Lev. 10.3 . God will be sanctified of all that come nigh vnto him . Prophanesse , Hypocrisie , Blasphemy l l 2. Tim. 2.19 . Let everyone therefore that nameth the name of Christ depart from iniquitie . m m Heb. 12.29 . For our God is a consuming fire , and will consume those with fire of his indignation , n n Le. 10.1 . that offer strange fire vpon his altar . He is a iealous God , and will not hold him guiltlesse that taketh his name in vaine . Which we doe , if either we take notice of his word , and works , without due affection , whereby he makes his name knowne ; or if we vse any notification of him , but in his worship , or to his honour , with true religion and devotion . The Philosophers o o Rom. 1.21.22 . who professed themselues wise , became fooles . Because when they knewe God by his workes of creation , they glorified him not as God neither were thankfull . But the due notice of God his workes by his word , thorough the working of his spirit , begets faith in vs , and that faith restraines from all evill by feare , and prouokes by loue to p p Igitur qui innotentiam colit , domino supplicat , qui iustitiam , deo libat , qui frandibus abstinet , oropitiat deum , quihominē pericuto surripit , opimam victiimam caedit . Min. Fael . oct. good workes ; that we may q q 2. Cor. 6.1 . not receiue the grace of God in vaine , nor take his name in vaine , & cause it to be euilspoken of . r r Is. 29.14 . Mat. 25 8. Hypocrites draw neare God with their mouthes , and honour him with their lips , but their hearts are farr off , s s Ezek. 33.31 . running after couetousnesse . t t Ps. 66.18 . But if I regard iniquity the lord will not heare me . u u Ps. 50.16.17 To the wicked God saith , what hast thou to declare my statutes , or to take my couenant in thy mouth , seeing thou hatest to bee reformed . * * Prov. 28.9 . The very prayer of the wicked is abominable , euen a mocking of God to his face , as the x x Mat. 27.29.30 . souldiers bowing the knee mocked Christ , saying haile king of the Iewes and smote him with their hands . Wherefore Solomons counsell is god , y y Eccl. 5.1 . v. 2. keepe thy foot when thougoest into the house of God , and bee more ready to heare then to offer the sacrifice of fooles , for they consider not that they doe euill . And that our mouthes be not rash , nor our hearts hasty to vtter any thing before God , Dauid his resolution is good in our greatest passions , and perturbations . z z psal. 39.1 . I said I will take heed to my waies , that I offend not with my tongue . Least by cursing , swearing , forswaring wee pull downe the curse of God vpon vs , and cause a a Zach. 5.2.3.4 . the flying roule to come forth ; & to enter into our houses , to consume them with the timber therof , & the stones thereof , & to cut vs off on this side , & on that side according to it . Yet are there greater prophanations then these , whereby the name of God is blasphemed . b b Iob. 34.18.19 . Is it fit to say to a king thou art wicked , and to princes yee are vngodly ? How much lesse to him that accepteth not the persons of princes ? Yet desperat & forelorne malecontents , c c Es. 8.21 . will curse their God and their king ; and looke vpwards , when they are hardly bestead . And there are worse blasphemers then these ; the bloody persecutors of God his seruants , sticke d d Iames 2.7 . not to blaspheme that worthy name of Christ , whereby wee are called . e e 1 Cor. 12.3 . But no man speaking by the spirit of God calleth Iesus accursed . And yet there are worse blaspheamers then they , f f Heb. 6.4 . who hauing beene made partakers of the holy ghost , fall away desperately & malitiously to blaspheme g g Manifestus est a side lapsus , & crimen maximae superbiae , vel a scripto recedere , vel non scriptum admittere , Basil : sermo : de fide . the known truth , & the spirit of truth being possessed with a spirit of contradictions , for whom there is no mercy , h h Heb. 6.6 . no place for repentance . The prophane vnbeleeuer i i Acts. 7.51 . resisteth the spirit of God , the formall professor k k Eph. 4 30. greiues the spirit of god , the lewde liuer l l 1 Thes. 5.19 . quencheth the spirit of God , but the blasphemous apostata , m m Heb. 10.29 . doth despite vnto the spirit of grace . But if we beleeue indeed as wee were baptised , & haue professed , in the name of the Father , Sonne , and Holy ghost , our hearts , and tongues , and deeds , will all ioyne together with the blessed Angels , and all the powers of heauen , crying holy , holy , holy , lord God of saboth . Hallowed be thy thrice glorious name , O thou holy one , as thou hast commanded .

That the name of God may bee knowne , The Christian sabbath of the holy Catholike Church . and worshipped , as by euery man in priuate , so by all of vs in publike , God hath appointed the sabbath for the holy assemblyes , representing the holy catholike Church , in acknowledgement of his kingdome , attending his grace , in holy exercises , and Christian duties , and expecting his glory . Which day may not be otherwise imployed farther then necessity enforceth , ( which is god his dispensation , and hath no law ) or then mercy to our selues , & others requireth n n ●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 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 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 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 s s 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 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 x Cui septima quaeque fuit lu● 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 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 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 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 b Quian . durabile non est quod requie caret , o● tium quoddam sanctum Deus praecepit , vt insatiabilem hominum cupiditatem fraenaret , qui tam seipso● 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 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 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 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 them amongst shadowes , he saith f f Coloss. 2.16 . let no man iudge you in respect of the Sabbaths , a phrase which he vseth g 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 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 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 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 l Col. 2.12 . a little before , and an on againe in the m 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 n Non tempora observamus , se● 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 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 p Gen. 2.24 . mariage instituted in Paradise , was after vsed for q 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 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 , s s 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 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 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 x Cha. 35.3 . not to kindle a fire , y 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 z Sic ergò intelligendum est , sive in isto die volubili septimo prandiatur , siue à quibusdam etiam ieiunetur , tarzen sabbato spirituali sabbatum carnale cessisse● quando in isto sempite●na & vera requie sconcupiscitur , in illo vacatio temporalis iam superstitiosa contemnitur , Aug. ep. 86. ad Casalam . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non igitur sabbatizemus more ●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 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 quie●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 c Ezek. 20.12 . It is a signe for euer that God sanctifieth his people , and a figure of our Eternall rest , d d Rev. 14.13 . when wee shall all rest from our labours , e e Isa. 66.23 . and when from one sabbath to another all flesh shall come before him . f 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 commandement . 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 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 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 i Iosuah . 10.13 when the sunne stood still at the prayer of Iosuah , and k 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 l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatum ? 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 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 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 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 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 q Heb. 3. & 4. ch. wanted faith to discerne what was figured . r 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 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 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 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 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 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 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 d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur : August . ep. 86. ad Casulan . the Lords day , e 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 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 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 h 1 Cor. 16.1 . Corinth and Galatia , and accordingly , wee may well suppose , in all other Churches . This day thus instituted , the i 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 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 l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quartadecimam foureteenth day of the moneth , and not put it ouer to this day of the weeke m 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 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 . Constanti●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 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 p Colos. 2. v. 17. a shadow ; the body is of Christ ; Namely the q 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 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 s Psal. 84.1 . How amiable are thy tabernacles O Lord of hostes . My soule longeth yea euen fainteth for the courts of the Lord . A day in thy courts is better then a thousand elswhere . t 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 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 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 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 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 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 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 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 from 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 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 commanded by the law , f 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 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 h v. 23. That a rich man shall hardly enter into the kingdome of heauen . i 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 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 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 m Act. 17.26 . who hath appointed vs the bounds of our habitation ; nor needlesly to liue vpon the almes of others , n n Act. 20.35 . remembring the words of the Lord Iesus , how he said ; it is more blessed to giue then to receaue . But wee are taught to possesse our soules in patience , vnder the pressures of the world , o o Rom. 12.21 . not to be overcome of evill , but to ouercome evil with good . p p Praeparatione animi . Aug. passim . vid. Sixt. Senens . Bibliot . Sanct: li. 6. Annotat . 156. And to be willing to part with the lesser good for the greater , where we may not enioy both . Again q q Mat. 5.21 . yee haue heard it hath beene said by them of old time , Thou shalt not kill , but Isay vnto you that whosoeuer is angry with his brother without cause shall be in danger of iudgement , and whosoeuer shall say thou foole , shall be in danger of hell fire . Now tell me , whether is it easier to containe the tongue , or to extend the hand ? Saint Iames saith , r r Iamer . 3.2 . if any man offend not in word , the same is a perfect man . s s Mat. 5.27 . Farther yee haue heard it was said by them of old . Thou shalt not commit adultery , but I say , whosoeuer looketh on a woman to lust after her , hath committed adultery already with her in heart . And therefore if thy right eye offend thee , plucke it out , and cast it from thee , for it is profitable for thee , that one of thy members perish , and not that thy whole body should be cast into hell . Now whether doe they more t t Mat. 19.12 . that make themselues Eunuches for the kingdome of heauen ? Neither the one sort , nor the other , are commanded or counselled to vse violence on their owne bodies , either to castrate , or exoculate themselues . u u Eph. 5.29 . For no man hateth his owne flesh , but nourisheth it , and cherisheth it euen as the Lord the Church . Yet must all occasions of sinne be avoided vpon necessity , and the * * 1. Cor. 9.27 . body be kept vnder , x x Gal. 5.24 . the flesh crucified , y y Col. 3.5 . the members mortified , that they may be z z Rom. 6.13 . instruments of righteousnesse vnto God , and not the weapons of vnrighteousnesse vnto sin a a 1. Cor. 9.27 . least we proue reprobates . Generally these and the like heroicke works of grace and perfection , are directly commanded where God giues ability , that 's his gift , and layes a necessity , that 's his call , b b Mat. 19.12 . and hee that can let him doe them ; c c Extrà necessicatis discrimea non sunt operis praecepta sed affectus , in praeparatione animi seruanda , vt scilicet semper parati simus . Aug. de his Christi mandatis , vid. Sixt , Senens . Biblioth , sanct. l. 6. Annot. 156. But although it bee a dutie pleasing God to depart with all one hath ; when the Lord himselfe , either by expresse commandement , Mat. 19.21 . or by his calling & providence , offering a iust occasion . Heb. 10.34 . enioyneth vs to doe it : yet the presumptuous doing hereof without any such calling is vnlawfull : B. White : Orthod. pag. 66. Sciendum est ergò Christum non impossibilia praecipere sed perfecta . Hieron . in 5. Math. otherwise they are not so much as counselled : for the counsells of God are for our * * 1. Cor. 7.35 . profit , not to lay a snare vpon any . d d Mich. 6. v. 8. He hath shewed thee ô man , what is good , and what doth the Lord require of thee , but to doe iustly , and to loue mercy , and to walke humbly with thy God ?

We see by faith , The heavenly conversation . what perfection the law requires , as Christ hath interpreted the same ; which euery faithfull soule aimes at , & desires to attaine . Wherefore beleeuing e e Quoniam vitam humanam post resurrectionem similem dicit esse venturam vitae angelicae , consequens est vitam muadanam ad vitam quae postmodum speratur disponi vt in carne viventes , carnaliter non viuamus . Greg. Nisen . the communion of Saints & Angels , we pray as he hath taught vs , that the will of God may bee done by vs on earth , as it is done by them in heauen , that is perfectly . For although the wil of God be not prescribed them by this very law , nor in the selfe same things as to vs , in regard of their excellent condition , f f Ps. 103.20 . yet doe they his commandements , hearkning to the voice of his word ; & they obserue as it were the same things which are inioyned vs , in a perfect and more eminent manner , as will appeare in the particulars , for our imitation . * * 5. Commandement . How glorious is the heauenly g g Es. 6.2.6 . Colos. 1.16 . 1. Thes. 4.16 . &c. hierarchy , keeping their stations , Angels , Archangels , Dominions , principalities , powers , thrones , Cherubins , Seraphins . h h Iudg. 5.20 . The starres also in the firmament march in their order . i i 1. Cor. 15.41 . And one starre differeth from another starre in glory . It was pride and presumption that cast downe the divell and his Angels from heaven like lightning , k k Iud. v. 6. who kept not their first station , but as the l l Isai. 14.13 . Prophet alludes by the morning starre , applying it to the proud king of Babel , he said I will exalt my throne aboue the starres of God , I will sit vpon the mount of the congregation in the sides of the north , I will ascend aboue the heigth of the clouds . I will bee like the most high . m m v. 12. How art thou fallen O Lucifer sonne of the morning ? * * 6. Commandement . As for murtherers , n n Ioh. 8.44 . they are of their father the Divell , who was a murtherer from the beginning . o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Ioh 3.12 . Cain was of that wicked one the Divell , and slew his brother . But the blessed Angels of heaven p p Ps. 91.12 . beare vs vp in their armes , q q Ps. 34.7 . and pitch their tents about vs for our safegard . * * 7. Commandement . r r Mat. 22.30 . They marry not nor giue in marriage , God hauing made them all at once pure spirits , but they honour our mariages . And are the glad messengers of God his blessing vpon the mariage bed ; as s s Gen. 18. vnto Abraham , and vnto t t Iudg. 12. Manoah and his wife . u u Malac. 2.15 . Did not he make one , yet had he the residue of the spirit , and might haue made all men at once , as he did the Angels . And wherefore one ? That he might seeke a godly seed . Therefore take heed to your spirit , that the seed of God be no way adulterated , & imbased . The divell that foule seducing spirit , hath devised another doctrine , to disgrace God his holy ordinance of mariage , and is become a lying spirit in the mouths of his * * Nuptiarum aditus intercludunt , & promiscuè convenire hortantur . Aug. de Manichaeis quaest. 72. in Nov. Testam . false Prophets , forbidding to marry . x x 1. Tim. 4.1.3 A principall point of the doctrine of Diuells , prouoking to all vncleanesse , and opening a gap to all confusion . y y Act. 10.15 . But what God hath sanctified that call not thou , nor cause thou to be called , common or vncleane . * * 8. Commandement . It was the Diuels delight to z 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 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 b Rev. 12.10 . the accuser of his brethren , and a false one . c c Ioh. 8.44 . For he is a lier and the Father of it . But the blessed Angels , d 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 e Luk. 15.10 . but they reioice exceedingly at the conuersion of a sinner , f f 1. Pet. 1.12 . they longe and desire to looke into the accomplishment of God his glory in vs . So must wee g 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 h Eccl. 9.10 . whatsoeuer our hand findeth to doe , as wee haue ability , and opportunity . i 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 k V. 3. but to the Saints that are on the earth , and to such as excell in vertue , whilst l l Gal. 6.10 . we doe good vnto all , especially to them who are of the houshold of faith . Whereby yet we m 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 n 1. Cor. 11.1 . as they haue beene followers of Christ Iesus , that we may bee all like vnto our heauenly father , o o Eph. 5.1 . Eorum filii dicimur quorum actus imitamur . Orig. in Ezek. hom. 4. followers of God as deare children , p p Ps. 119.89 . O Lord thy word is setled in heauen for ever . q q 90. Thou also hast established the earth , and it abideth . Thy will be done on earth as it is in heauen , r 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 a Rom. 3.24 . come short of the glory of God . Which we acknowledge in the regresse of the prayer , b 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 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 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 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 f Iam. 2.10 . whosoever offendeth in any one point , is guilty of all , g g C. 3.2 . but in many things we offend all , many things we know , many more that we know not . h 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 i Deut. 6.5 . Mat. 22.37 all his heart , all his minde , all his soule , all his strength ; but we , as k 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 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 m Rom. 7.14 . The law is spirituall & perfect , but we are partly carnall , & therfore imperfect . For althoug n 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 o 2 Cor. 12.9 . sufficient for vs vnto saluation , because it euer p p Rom. 5.20 . superaboundeth our still abounding sinnes , yet in the meane time who is sufficient for it . q 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 , euen as the purest fountain water , running thorough a filthy channell drawes corruption . All our r r Hos. 6.4 . goodnes is as the morning dew , s s Es. 64.6 , all our * * Ipsa iustitia nostra ad examen diuinae iustitie deducta iniustia est , & sor det in destrictione iudicis , quod in aestimatione fulget operantis : Greg : Mor. lib. 5. cap. 8. righteousnesse as polluted ragges . t t Iob 9 30.31 . If I wash myselfe saith righteous Iob with snowe water , & make my hands neuer so cleane , yet shalt thou plunge mee in the ditch , and mine owne cloathes shall make mee filthy . What is that ditch but natures corruption , drawen by a perpetuall trench , thorough all man kinde , from the loines of our first parents ? Whereof holy king Dauid was by his fall caused to complaine , u u Psal. 51.5 . I was shapen in iniquity & in sin hath my mother conceaued mee . And what are the * * Zech. 3.3 . filthy cloathes , but the carnall motions , which being fashioned to our corrupt hearts , doe like our garments x x Heb. 12 : 1. easily beset vs , and can neuer bee cleane put off , vntill nature it selfe bee dissolued ? Which made Saint Paul cry out , y y Rom. 7.24 . O wretched man that I am who shall deliuer me from the body of this death . Solomon puts the question to all men liuing , z z Prov. 20.9 . w̄ho can say mine heart is cleane , I am pure from my sinne ? And himselfe being now become a preacher of repentance , makes the answer for all , a a Eccl. 7.20 . There is not a iust man vpon earth that doth good & sinneth not . If there be any , be hee as iust as Iob , b b Iob. 38.3.40 7. let him gird vp his loines like a man . I will demand of thee saith God , and declare thou vnto mee . Wilt thou disanull my iudgement ? Wilt thou condemne me that thou maist be righteous ? c c Rom. 3.4 . Nay let God be true , but euery man a lyer , let God be iust , but euery man a sinner . e e Gal , 3 19. Wherefore then serues the law , it was added because of transgressions ; that wee may know our f f Sedcur praecipitur homini ista perfectio cum in hac vita eam nemo habeat . Quia non recte curritur , si quo currendum est nesciatur . Pet. Lomb. l. 3. Sent. dist. 27. lit . G. duties and defaults . g g Rom. 4.15 . Where no law is , there is no transgression , h h 1. Ioh. 3.4 . for sinne is the transgression of the law , i i Rom. 5.13 . and without the law sinne is not imputed . Where sinne is not acknowledged grace is not accepted ; k k Rom. 3.20 . but by the law is the knowledge of sinne . l l Rom. 5.20 . Therefore the law entred that the offence might abound , but where sinne abounded grace hath superabounded . The law euer remaines the perpetuall rule of our duety , though vnsufficient for our safety , m m Rom. 8.3 . being weake through the flesh . And now it hath a double vse ; first directly to shew vs n n Nec latuit pręceptorem , praecepti pondus hominum excedere vires , sed iudicavit ex hoc ipso suae illos insufficientiae admonere , & vt scirent sanè ad quem iustitiae sinem niti pro viribus oporteret : Bernard . sup. Cant serm. 50. what is good , and evill , that o o Rom. 2.18 . wee may approue the things that are more excellent , being instructed out of the law , and that wee may performe the same in all holy obedience to him that commaundeth ; then obliquely to bring vs by p p Data est enim lex superbis hominibus , & viribus suis totum tribuentibus vt cum implere non possent legem datam , praevaricatores inuenirentur , & facti rei sub lege , peterent misericordiam à legis conditore . August . de actis cum Felice . Manich. l. 2. c. 11. repentance to the q q Heb. 4.16 . throne of grace , that we may obtaine mercy and finde grace to helpe in the time of need . In which respect it is a r r Gal. 3.24 . schoolemaster still to bring vs vnto Christ , reducing vs vnto him obliquely , as it were per impossibile , not that the law is of things s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Basil. 19. hom. Nemo ad impossibile obligatur . Non deus impossibilia iubet , sed inbendo admonet , & facere quod possis , & petere quod non possis . Aug. l. de natura & gratiae cap. 43. impossible , but because we are still impotent , and vnable . Both which vses of the law Saint Iohn hath put together , saying , t t 1. Iohn . 2.1 . ● These things I write that you sinne not , but if any man sinne we haue an aduocate with the father Iesus Christ the righteous , and hee is the propitiation for our sinnes . Now u u 1. Tim. 1.8 . we knowe that the law is good if a man vse it lawfully , knowing this that the law is not made for a righteous man , namely not to iustifie a man , nor to condemne any whom God hath iustified ; but the law is made for the lawlesse and disobedient , to curbe and condemne them , who will not be reformed , * * y. 11. according to the glorious gospell of the blessed God .

Now if our workes done in grace be not answerable to the law of an holy life , Good works not well done . then sure they can not merit eternall life and glory . The things happily are good , that we doe , in their owne nature , and according to the law of God , and they may doe good , being beneficiall vnto others ; as to honour our betters is good and the law of God , almes deeds are good , and doe good to the poore , and yet are they not so good as to merit for vs eternall life & glory at the hands of God . First because they are not so * * Querb abs te vtrum haec opera bona benè faciant , an malè . Si enim quamvis bona male tamensatit , negare non potes eum peccare , qui malè quodibe●t facit . August . contra Iulian. Col. 1036. l. 4. c. 3. well done as they ought in regard of some necessary circumstance ; Vnbeleevers may happily doe the things which God requireth , but not their duties , because they doe them not in conscience to him that commandeth , and without faith it is impossible to please God . Then if wee of faith doe some duties and neglect others , when he that hath commanded one , hath commanded all . Can some few good workes make satisfaction for so many euill , a a Heb. 11.6 . Whosoever will be saued : before all things it is necessary that he hold the Catholike faith , which except a man belieue faithfully , hee cannot bee saved , Athanas . his Creed . Aliud est quod sponte impenditur naturae , aliud quod praeceptis dominicis ex charitate debetur obedientiae . Greg. hom , 27 in Evang. Hoc peccarunt , quod homines sine side , non ad eum finem ista opera retulerunt ad quem referre debuerunt . Aug. l. 4. cont. Iulian. c. 3. Sordet natura sine gratia . Prosper . ep. ad Russinum . which we haue done , and compensation for so many other good workes , which wee haue left vndone ? And yet the very workes of faith , by some carnall respects interuening , are not so good , nor so well done in true loue as they ought . For true b b 1. Cor. 13.4.5 . Plenissima charitas , quae iam non possit augeri , quamdiu hic homo vivit , est in nemine ; quam diu ●utem augeriopotest , profecto illud quod minus est quam debet , ex vitio est , ex quo vitio , non est qui faciat bonum , & non peccat . Aug. ep. 29. ad Hier. loue vaunteth not it selfe , is not puffed vp , seeketh not her owne , but generally their works , who most stand vpon them , are done either in vaine glory , or with carnall confidence , or in a superstitious opinion of meriting thereby vnto them selues , and as seeking their owne good , more then the glory of God . Wherefore although wee build vpon the c c 1 Cor. 3.11.12.13.15 . foundation Christ Iesus , yet because there is a mixture of trash , wood , hay , stubble , with our purest gold , siluer , pretious stones , wee shall suffer losse in our workes , and our selues be saued euen so as by fire .

Againe what congruity is there of d d Gratianon est vllo modo si non sit gratuita omnimodo . August . ep. 106 ad Bon. grace & e e Meritum meum miseratio domini . Bernard . bomil . 61. in canticum cant . merit , Grace and merit incompetible . that workes should merit thorough grace f f Rom. 11.6 . For if by grace , then it is no more of workes ; otherwise grace is no more grace : but if it bee of workes , then it is no more grace , otherwise worke is no more worke . Moreouer good workes are properly such as doe good , as almes deedes and the like . g g Psal. 16.2 . Now our goodnes extendeth not to God , but descendeth from him , h h Iam. 1.17 . from whom cometh downe euery good and perfect gift . It is of God his grace if we doe any good , for what hast thou which thou hast not receaued ? All therefore that wee can possibly doe is no more , nor so much as wee owe , and that by a double bond , first of nature , now of grace ; & therefore k k Luk. 17.10 . when all is done we are but vnprofitable seruants , and can challenge nothing vpon desert , as due debt , at the hands of God . Lastly if the workes done in grace be good , and perfect , and may be thought to merit vpon compact with God , yet what l l Non dignus suisti quem iustificatum glorificaret . Aug. de verb. Apost. serm. 2. Si quis omnem obedientiam impleret & tamen omma mala & paenas perferret , quae cadere possunt in naturam humanam vt Iob , non tamen haec condigna erunt gloriae suturae Orig. in Rom. 8. condignity is there in the best of them , equivalent in iust price , and value to the glory that is prepared for vs ? The effect cannot exceed the cause . But our iustification excells all workes before grace , and our finall saluation all workes done in grace , m m Quod est meritum hominis ante gratiam , cum omne meritum noshū non faciatin nobis nisi gratia , & cumdeus coronat merita nostra nihil aliud coronat , quam dona sua ? Sicut enim ab initio fidei misericordiam consecuti sumus , non quia sideles cramus , sed vt essemus : sic in sine quod erit in vita aeterna , coronabit nos , sicut scriptum est ; In miserscordia & miseratiouibus , August . ep. 105. ad Sixtum praesbyterum . as much as grace excells corruption , and as the state of glory shall excell this of grace . Martyrdome suffering ill with patience for doing well , the worst that men can inflict , for Christ cause , the best that a man can vndertake , is not equall in worth to eternall life . n n Rom. 8.82 I reckon saith Saint Paul , as hauing made a iust and exact computation , that the sufferings of this present time are not worthy to be compared , to the glory that shall be reuealed in vs . o o Cor. 4.17 . For the affliction is but light and for a moment , which worketh for vs a farre more exceeding and eternall weight of glory . It worketh for vs , and wee worke by it , for p p 2 Tim. 2.12 . if wee suffer with Christ we shall also raigne with him . And wee by q q Rom. 2.7 . patience in well doing r r Phil. 2.12 . worke out our saluation , as by a means seruing thereunto , yet is it not a meritorious cause deseruing the same . Which blessed estate , because it is proposed afore hand for our encouragement , and performed in the end , with approbation of our weake indeauours , and doth abundantly s s Si accepturus es vitam aeternam , iustitiae quidem stipendium est , sed tibi gratia est , cui gratia est ipipsa iustitia , &c. August : ep. 105. ad Sixtum presbit crum . recompence whatsoeuer in the meane time , wee doe or suffer , for his sake that bestowes it , therefore it is t t Heb. 11.26 . called the recompence of reward . And yet when all is done , it is the free gift of God , u u Iohn . 1.16 . who giueth grace for grace * * Mat. 13.12 . accumulating more grace vpon him that hath more . x x Ps. 84.11 . Hee will giue both grace and glory , if wee haue the grace to giue him the glory .

Our greatest perfection is in aiming at it , The Christian hope & a a Per hoc quantum mihi videtur , in ea quae perficienda est iustitia multum in hac vita ille profecit , qui quam longe sita perfectione iustitiae , prosiciend● cognou●● : August . de sp. & lit . c. 36. Haec est hominis ●●ra sapientia imperfectum se nosse , atque vt ita loquar , cunctorum incarne iustorum imperfecta perfectio est , Hieron . lib. 〈◊〉 dial . adversus Pel. cv . 15. acknowledging our own imperfection , to looke for it in hope , & to longe for it in the mirrour of all pefection Christ Iesus . b b Phil. 3.12.13 . St Paul suffered the losse of all things making no reckoning of them , that he might winne Christ , yet did not he account himselfe to haue attained , or to be already perfect , but forgetting the things behinde , hee reaching forth pressed toward the marke for the price of the high calling of God in Christ Iesus . c c v. 14. Let vs therefore as many as bee perfect be thus minded . d d Heb. 11. All the holy men in the cloud of witnesses liued by faith & euery one of them did by faith some good & remarkeable worke but they dyed also in the faith , not hauing receiued the promises , but expecting them by faith & hope in the grace & mercy of God . e e Act. 15.11 . & we beleiue that thorough the grace of our lord Iesus Christ we shall bee saued euen as they . f f Tit. 3.7 . Who being iustified by his grace , are made heires according to the hope of eternall life . g g Propter incertitudinem propriae iustitiae & periculum inanis gloriae turissimum est fiduciam totam in sola Dei misericordia & benignitate reponere . Beliarm : de iustificat : lib. 5. cap. 7. Quis feratorantem , non hominibus , sed ipsi domino mentientem , qui labijs sibi dicit dimitti velle , & corde dicit que sibi dimittantur peccata non habere . Concil: Melcuitan : Can: 8. And they who most presume of their workes whilest they liue , are glad if they haue the grace to dye in the faith , renouncing all merit of workes , to fly vnto the throne of grace , for mercy . h h Iud. 20. v. 21. And yee beloned saith Saint Iude , building vp your selues on your most holy faith , praying in the holy Ghost , keepe your selues in the loue of God , looking for the mercy of our Lord Iesus Christ , vnto eternall life . Yet is not our saluation the lesse certaine , because the finall accomplishment thereof is expected by hope , and is not presently put into our owne hands . For as our faith is , so is our hope , i i Heb. 11.1 . faith being the ground of things hoped for , and the reason of the hope that is in vs , both of them therefore are firme , and sure , because built vpon the rocke Christ Iesus . k k Mat. 16.18 . Vpon this rocke as Saint Peter beleeued and confessed , Thou l l v. 16. art Christ the sonne of the liuing God , the holy catholicke Church is built , m m v. 18. against which the gates of hell shall not preuaile , but that euery true member thereof , liuing and dying in the communion of saints shall , notwithstanding sin , & death , attaine by forgiuenesse of sinnes , , and the resurrection of the body , eternall life . And therefore n n Rom. 5.2 . wee reioice in hope of the glory of God , as if wee had already attained . To beleeue and hope as a Christian is not as the termes are vulgarly vsed , and may perhaps sound in prophane eares , to haue an vncertaine opinion and doubtfull expectation , which indeed can bee no better in the things of men , subiect to falshood and vanity , But it is to be certainely assured , fully perswaded and firmely resolued , o o 2 Tim. 1.12 . knowing whom wee haue trusted , that he is able to keepe that which wee haue committed to him against that day . No weake nor vncertaine hold , but p p Heb. 6.19 . an anchor of the soule ; both sure and stedfast , entring into that which is within the vaile , whither the fore runner euen Iesus is entred for vs . Faithfull hope is such an assurance , q q Rom. 8. as Saint Paul professeth by the helpe of Gods spirit , knit together and firmely bound vp with that r r 28.29.30 . golden chaine of the certanity of saluation in Christ Iesus . Wherevpon with a bold confidence he bids defiance to all the enimies of grace ? s s v. 33. Who shall lay any thing to the charge of Gods elect ? &c. I am perswaded that neither death , nor life , nor Angells , nor Principalities , nor powers , nor things preset , nor things to come , nor height nor depth , nor any creature shall be able to separate vs from the loue of God , which is in Christ Iesus our Lord . As our faith and affiance is more and more fixed in God , thorough Iesus Christ , by his spirit , and approued vnto him by loue in well doing , so is t t Si quis & credit etdiligit , bene agendo & prae ceptis obtemperando efficit , vt etiam speret se ad id quod credit esse ventutum August : de doctor : Christ . l. 1. cap. 37. the assurance of our saluation more and more confirmed in vs . For true u u 1. Tim. 4.8 . godlinesse hath the promises both of this life and of that which is to come . Of this life : * * Mat. 6.33 . Seeke ye first the kingdome of God and the righteousnesse thereof , and all these things shill be administred vnto you . And for the life to come , x x Pl. 50.23 . To him that ordereth his conuersation aright will I shew the saluation of God . Therefore as wee beleeue so wee pray in hope , which is our last refuge , that our heauenly Father who knoweth whereof we stand in need , will in his ordinary prouidence giue vs things needfull for this life , to whom hee hath giuen grace , first to seeke his kingdome and the righteousnesse thereof : y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Est autem duplici honoris & muneris genere homo affectus , quod & ipsesolus poenitentiâ veniam peccatorum impetrat , et eius vnius corpus quamvis mortale & caducum , aeternll & immortale redditur . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Quorum alterum quod ad corpus pertinet propter animum : alterum quod ad animum propter corpus consecutus est . Nemesius lib. de natura hominis , c. 1. And that he will freely and fully forgine vs our daily sinnes and trespasses , of his meere grace in Christ Iesus , remembring whereof wee are made , to whom he giues this grace , for his sake to forgiue one another . Farther wee beleeue , and pray in hope , that he will guid , and keepe vs ever hereafter by his spirit , in the way everlasting , though it please him to lead vs thorough manifold temptations , and that he will deliuer vs in the end from all evill , even from death it selfe , and from him that hath the power thereof , that is the Divell , by the resurrection of our bodies to the eternall praise of his kingdome , power , and glory , in the life to come . ᶻ The Lord will perfect that which concerneth me . Thy mercy , O Lord , endureth for ever . Forsake not the workes of thine owne hands .

Bread the a a Lev. 26.26 . staffe of life , Our daily bread . being the most necessary of all temporall things , implies the rest . It was God his decree , that in b b Gen. 3.19 . the sweat of our browes wee should eat our bread , and it is the Apostles iniunction in the name of the Lord Iesus , c c 2. Thes 3.10 . that if any man will not work he shall not eat , wherevpon hee exhorteth every one d d V. 12. with quietnesse to worke and to eat his owne bread . Although it bee our bread , our owne bread , yet it is Gods gift , without whose blessing , e e Ps. 127.2 . it is in vaine to rise vp early , and so late to take rest , & to eat the bread of carefulnesse . f f Iam. 4.2 . Yee lust and haue not , yee kill & desire to haue , and cannot obtaine , yee fight and warre , and yet yee haue not , because yee aske not , yee aske and receaue not , because yee aske amisse , that you may consume it on your lusts , which should bee for our dayly and necessary vse . Some haue not of their own to eat , g g Ps. 128.2 . But thou shalt eat the labour of thine hands , O well is thee and happy shalt thou be ; others haue not the h h Eccles. 4.8 . power to eat of their own , either not the health , or not the heart , i i 5.19 . this is also the gift of God . And he giues it power to k k Ps. 104.15 . strengthen mans heart , and to sustaine our life from day to day . Therefore it is called l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Mat. 6.11 . daily bread , adsubstantiall , or supersubstantiall bread , because being digested into our bodies , it adds daily beyond its owne nature and substance , thorough the blessing of God , to our substance , what the labour of life daily consumes . What is there in bread , to make blood & flesh , and spirits ? But God giues it vertue , and power beyond the nature , and substance thereof , to doe vs good , speaking a blessing on it for our vse . m m Deut. 8.3 . Mat. 4.4 . Wherefore man shall not liue by bread only , but by euery word that proceedeth out of the mouth of God . n n 1. Tim. 4.5 . Prov. 30.8 . And it is sanctified and made convenient for vs by the word of o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Honestum hoc insuper , Deum i●itio comae & prandii inuocari Diotogenes lib. de s●●ctiltate . God and prayer . Yet it sustaines vs but from day to day , for it is but daily bread , and not as the tree of life , whereof if the man had eaten hee should haue liued for euer . The Manna which God gaue the Israelites from heauen , it was but daily bread , it would not ordinarily keepe vntill the morrow , and p p Ioh. 6.49 . they that did eat thereof are dead . Such is the condition of this life and the things thereof . q q 1. Cor. 15.19 And if in this life only wee had hope , then were wee of all men most miserable . Wherefore our r r Ioh. 6.27 . labour must bee not so much for the food that perisheth , but for the meat which endureth to eternall life , the supersubstantiall bread indeed , s s Cant. 8.7 . aboue all the substance of our house , t t Ps. 119.14 . and to bee reioyced in aboue all substance . Which Christ giues vnto vs , for him hath the Father sealed . u u Ioh. 6.51 . I am the liuing bread , saith he , which came downe from heauen , if any man eat of this bread he shall liue for euer . Gods prouidence doth not exclude ours in the vse of ordinary meanes , but requires it , directs , and giues a blessing therevnto , both in the things of this life , and for a better . But this is our folly , we will either doe all our selues or no thing . And commonly we can be content to leaue all to God for the world to come , but in the things of this world we will bee our owne caruers . Of the two * * Luc. 16.8 . the children of this world are in their generation wiser then the children of light . They will provide for this life , and we must provide , x x V. 9. that we may be receaued into everlasting habitations .

Wherin finding how short our store comes of such a purchase , how vnworthy Gods grace we walk , Forgiuenes of sins . how ill we deserue thorough our owne corruption , vtterly distrusting and disclaiming our selues , wee flye againe vnto the throne of grace for pardon of our sins , protection in temptations , and rescue in the end from all evill . Who can forgiue sinnes but God only , against whom we sinne , and doe euill in his sight ? For howsoeuer wee trespasse , wrong , Omniamandata Dei facta deputantur , quando quiequid non fit ignoscitur . Aug. l. 1. Retrac . c. 19. and giue offence one to another , which we may and must forgiue , so farre as concernes vs , yet can no man forgiue the sinne , which is the transgression of the law , but hee only who is the law-giuer . He forgiues y y Ps. 32.5 . the iniquity of our sin . z z Exod. 34 , 7. The Lord , the Lord forgiuing iniquity , transgression , and sinne . And he forgiues * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . our debts , the obligations of sinne , & penalties for sinne , to whom we are so much bound in duty , and by whose law we stand bound ouer vnto death , a a Rom. 6.23 . the iust wages of sinne . b b Ps. 49.7.8 . None can by any meanes redeeme his brother , or giue a ransome to God for him . For it cost more to redeeme their soules , so that he must let that alone for euer . c c Isa. 43.25 . But I , even I am hee , saith God , that blotteth out all thy transgressions for mine owne sake , and will not remember thy sinnes . For when the offence is pardoned the d d Impium est à Dto diminidiaem sperare veniam . August . punishment is remitted , because it is the forgiuenesse of our debts , the penalties of sinne . When Christ cured any of their diseases he vsed to say e e Mat. 9.6 . Thy sinnes are forgiuen thee . For they are the cause of all our maladies , the remission whereof is therefore a present , and a perfect remedy . f f Ps. 103.3 4. God forgiueth all our sinnes , and healeth all our infirmities , so that they shall not tend to destruction in eternall death , the iust wages of sinne , and our due debt for the same . g g Rom. 5.10 . For if when we were enimies we were reconciled to God by the death of his sonne , much more being reconciled shall we be saued by his life . By whose grace we obtaine the forgiunesse , not only of h h Rom , 3.25 . sinnes past before grace , thorough the forbearance of God , but of our i i Quotidianae incu● sionis : Orabant autem vtiq , iam fideles iam apostoli . Nam ista oratio Dominica magis fidelibus datur . Si debita illa tantummedò dicerentur quae per baptismum dimittuntur , catechumenis congeueret magis orare , Dimitte nobis debita nostra , Aug. in Ps. 142. daily sinnes , and trespasses , for which he hath taught vs as duely to aske pardon , as for our daily bread , with faith to obtaine . k k Rom. 5.16 . For not as it was by one that sinned , so is the gift , for the iudgement was by one to condemnation , but the free gift is of many offences to iustification , euen so many , and so long , as we haue grace to beleeue , and repent . Iustification a terme in law , denoting an act of the iudge , not any habit in the party iustified , being once passed vpon vs in grace , l l Rom. 8.28 . according to his eternall purpose , is neuer reversed , but standeth more firme then the law of the Medes and Persians , howsoever it be often reacted & confirmed . It was purposed of God to every one of his elect in his counsell from everlasting , it was purchased and procured for them in the fulnesse of time , by the death and passion of Christ Iesus . It is published and proclaimed throughout the world , by the preaching of the Gospell , it is testified and applied to every penitent beleeuers conscience in the sight of God by his spirit , and is sealed by the Sacraments , and being apprehended by faith is often m m Multò firmior est fides , quam reponit poenitentia . Lactant. l. 5. c. 14. renued by repentance . Whereby every poore publican that with true faith , and repentance cryes God mercy , n n Luk. 18.14 . goes away more iustified than any proud Pharisee that iustifies himselfe . o o Iob. 33.23.24 And if there be a messenger , an interpreter , one of a thousand , to shew vnto man his righteousnesse , in his greatest a gonie and distresse , God is gracious vnto him and saith deliuer him from going downe to the pit , for I haue founde a ransome for him . p p Mat. 18.18 . Whatsoeuer is loosed on earth , it is loosed in heauen , for it is God that doth it and not man , q q In quo quemque invenerit suus novissimus dies , in hoc cum comprehendet mundi novissimus dies ; quoniam qualis in eo quisq , moritur talis in die illo iudicabitur , Auguss . ep. 28. which shall at the last bee pronounced in open court , when Christ that is our advocate , shall be our iudge . For as our first admission into the state of grace was by r r Rom. 3.25 . remission of sinnes past , thorough the forbearance of God . So shall our admission at the last be into the state of glory , by the publike absolution , and acquitting of vs at the tribunall of Christ Iesus from all our sinnes , and trespasses . s s 〈◊〉 34. Come yee blessed of my father receaue the kingdome prepared for you from the beginning of the world , t t 〈◊〉 4.6.7 . which blessednesse of man , is by righteousnesse freely imputed vnto him , as David describeth it saying , u u Ps. 32.1.2 . Blessed are they whose iniquities are forgiuen ; & whose sinnes are covered ; Blessed is the man vnto whom the Lord will not impute sinne .

Yet haue wee no immunity to sinne , No immunity to sin . as it were a warrant dormiant , or pardon afore hand , for we haue no hope of forgiuenesse , but onely vpon condition of faith , & repentance ; no easie matter , nor in our power to doe at our pleasure . Hee that giues pardon to the penitent , will not alwaies giue repentance to every peccant . Neither doth repentance stand vpon such easie tearmes , but that flesh and blood chuseth rather to dye in sin , then vnto sin , by crossing , and crucifying and mortefying it selfe . For the which every true penitent vndergoes a severe discipline , & if the Church and our selues neglect it , God inflicteth the same vpon his children many times with sore strokes , for their humiliation , and amendment . * * Ps. 89. Hee will not vtterly take away his louing kindnesse from them , when they breake his statutes , and keepe not his commandements , but he will visit their transgression with a rod , and their sinne with stripes . And besides all the exercise of mortification , God lookes for x x Mat. ● . 8 . fruits worthy amendment of life , implied in this one condition , that we forgiue one an other , without which wee cannot aske forgiuenesse at his hands . And if not without forgiuing them that trespasse against vs , certainly not without y y Non dimittitur peccatum , nisi restituatur ablatum . Aug. ep. 54. ad Maced giuing satisfaction to them whom our selues haue trespassed . z z Mat. 5.23.27 if thou bring thy gift to the altar , & there remembrest that thy brother hath ought against thee , leaue there thy gift before the altar , and goe thy way , first be reconciled to thy brother , and then come and offer thy gift . a a Mat. 18. How will God deale with that servant , to whom he forgiues an hundred talents , if hee will not forgiue his fellow seruant an hundred pence ? Will he not deliuer him vnto the tormentors vntill he hath paid all that is due ? And good reason , b b Luc. 7.43.47 Secundum bominem plus fortasse offendit qui plus debuerat , sed per misericordiam domini causa mutatur , vt amplius diligat qui amplius debuit , si tamen gratiam consequatur . Ambr. l. 6. comment . in Luc. cap. 31. for hee must needs ; I am sure hee had need , loue much to whom much is forgiven , & c c 1. Pet. 4.8 . loue will couer a multitude of sinnes , d d Mat. 18.22 . not seauen times , but seauenty times seauen . A wonderful grace of God , where it pleaseth him to bestow it , so mortifying the wrath of man , e e Iam. 1.20 . which worketh not the righteousnesse of God : so mollifying the heart of man that wee become f f Mat. 5.44 : &c like our heauenly father , louing our enimies , blessing them that curse vs , doing good to them that hate vs , and praying for them which dispightfully vse vs . And if God giue vs such grace to forgiue one another , hee hath grace in store to forgiue vs , and g g 1. Ich. 3.19 hereby wee assure our hearts before him . Insomuch that as before we desired to doe the will of God on earth , as it is in heauen , so now wee pray God that is in heauen , to forgiue vs , as wee on earth , thorough his grace , doe forgiue one another ; both alike , though nothing equall .

Now thou art made whole goe thy way and sinne no more least a worse thing befall thee . The care is , Temptations . after we haue obtained the forgiuenesse of our former sinnes , and trespasses , that we relapse not , which is euer more and more dangerous ; and therefore our humble suit , and supplication is , that God will not so lead vs into temptations , but to deliuer vs from the evill thereof , sin & death . We pray not absolutely against temptation , h h 1. Cor. 5.10 . for then must wee needs goe out of the world . It is the will of God , wherevnto i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Duc me o Iupiter , & tu fatum , co quo sum à vobis destinatus . Sequar enim alacriter . Quod sinoluero & improbus 〈◊〉 , & sequar nihilominu● , Epict. Enchir . c. 77. we must submit , to lead vs thorough a world of temptations , into the kingdome of heauen , as hee led the children of k k Deut. 8.2 . Israel thorough the wildernesse into the land of Canaan , to humble vs and to proue vs , and to knowe what is in our heart , and withall to manifest the l l ●●inquam servi Dei tentationes diaboli sustinere po●uissent , si nequitiam eius pietas dei nô temperaret vel refręnaret . Bernard . l. de m●do bene vivend . Ser. 67. power of his grace in vs , to the praise of his glory . Thorough whose strength , m m 2. Cor. 12.9 . which is seene in our weaknesse , n n Rom. 8.37 . we are in all these things more then conquerours . For it is a greater glory to haue o o Eph 6.12 . wrestled with principalities , & powers . p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nec vero si succumbamus , prohibemur in hac pugna quon minus denuò decertemus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Et iterum si non obtineas , aggredi licebit . quod sisemel viceris , similis ei es qui succubui● nunquam . Arrian . Epict. l. 3. c. 25. and to overcome , then not to haue beene at all assaulted by them . We must q q Ium . 1.2.3 . therefore count it all ioy when we fall into divers temptations , knowing this that the triall of our faith worketh patience , r r Rom. 5.4.5 , and patience experience , and experience hope , and hope maketh not ashamed . s s 1. Pet. 1.6.7.8 . When the triall of our faith shall bee found to praise , and honour , and glory ; at the appearing of Iesus Christ . In whom therefore beleeuing we reioice with ioy vnspeakable and full of glory , t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Itaque dolores provenientes ex tentationibus , quas sustinemus , aut voleates aut recusantes , sunt ad profectum vtiles , Arrian . Epictet . lib. 3. c. 25. ad calcem . though now for a season , if need bee , we are in heauinesse thorough manifold temptations . Which are indeed many , and manifold , within and without , on the right hand , and on the left ; even so many as there are things in the world and motions in our minde , , and mouers of both . Thorough which it pleaseth God to lead vs , ordering the occasions , giuing leaue to Satan to winnowe vs , and leauing vs sometimes to our selues , whom u u Extrema mund atrocius tentaturus aggreditur , quia tanto fit ferventior ad saeuitiam , quanto se viciniorem sentit ad paenam Greg. mor. l. 34. cap. 1. Satan subornes against our selues with a world of motiues , reduceable , to three principall heads , * * 1. Ioh. 2.16 . the lust of the flesh , the lust of the eyes , and the pride of life . x x Iam. 1.3.4.5 . But let no man say when he is tempted , I am tempted of God , for God cannot bee tempted with euill , neither tempteth he any man . But euery man is tempted when he is drawne away of his owne lust and entised . Then when lust hath conceaued , it bringeth forth sinne , and sinne when it is finished bringeth forth death . Which evill of sin , & death , Satan intendeth , & we deprecate with God , without whose will wee can not bee tempted , nor can resist , or escape , y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ad sacrum bellum cum carnis vitiis gerendum nos confera mus oportet : Sic tamen , vt non in nobis ipsis fiduciam collocemus , verum diuino subsidio victoriam permittamus . Isidor . Pelus . l. 2. ep. 143. Et mox . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In divina autem ope , atq , auxilio si siduciam nostram positam habeamus , victoriam facile consequemur . without his power & help .

z z 1. Iohn . 3.9 . Whosoeuer is borne of God doth not commit sin , Preseruation . * * Omne quod radicaium est , nutritur catore solis , & non arescit . August . tract . 3 in 1. ep. Ioh. Radicata est charitas , securus esto , nihil mali procedere potest . tract . 8. in ●●and . ep . for his seed remaineth in him , and he cannot sinne because he is borne of God . Not , that hee sinneth not at all , or only falls into some smaller sinnes , or that such sinnes are veniall of their owne nature , but he doth not commit sinne , he makes it not his practise , and trade of life : & though every sin be mortal for the a a Rom. 6.23 . wages of sin is death , yet doth not he sinne vnto death for by the grace of God , he shall haue time and grace , to repent , b b Ezek. 18.22 . and then all his transgressions that he hath committed , they shall not bee mentioned vnto him , in his righteousnesse that he hath done he shall liue . Although all sinne bee mortall by the law , and worthy of death , yet doth not the childe of God sinne vnto death , c c Audeo dicere superbis esse vtile cadere in aliquod apertum , manifestumque peccatum , vnde sibi displiceant , qui iam placendo ceciderant . August . lib. 14. de ciuitate dei cap. 14. Sed etsi aliquando predestinatorum aliquis ad eius slatum infectus contabuit , armis poenitentiae accinctus fortior securiorque surrexit & expertus admissi turpitudinem , hostem , suggestorem , & se consentaneum mira indignatione exhorruit , & rursum cautior & munitior ad conflictus accessit Arnold . Abb. Bonaeual . de operibus sex dier. cap. 4. nay though hee die for his sinne , yet doth he not dye in his sinne , that dyeth in the Lord . And howsoeuer we fall daily thorough our frailty , and may fall dangerously by force of temptation , and depart for the time from the grace giuen , abusing the gift of grace which was in vs , yet shall wee not fall from the grace of God towards vs , reserued for vs in Christ Iesus . He neuer repents him of giuing , howsoeuer we may depart from the grace giuen by abusing our gifts , but he that giues , forgiues his beloued , d d Iohn . 13.1 . and whom he loues he loues vnto the end . Neither shall they who are effectually called according to his purpose , e e In sanctorum cordibus iuxta quasdam virtutes semper permanet ( spiritus ) iuxta quasdam vero recessurus venit , & venturus recedit , &c. In his itaque virtutibus , sine quibus mimime advitam pervenitur , spiritus sanctus in Electorum suorum cordibus permanet , in his vero per quassanctitatis virtus demonstratur , aliquando misericorditer presto est , aliquando misericorditèr recedit . Gregor. hom. 5. in Ezech. vtterly depart from the grace giuen , but shall by the seed thereof , remaining in them f f Ar. eccel : Angli . 16. recouer and amend their liues . For g g Rom. 11.29 . the gifts & calling of God are without repentance , and h h cap. 6.14 . no sine shall haue dominion ouer them , who are not vnder the law but vnder grace . i i Ier. 32.40 . I will make saith God an euerlasting couenant with them , that I will not turne away from them to doe them good ; but I will put my feare in their hearts , that they shall not depart from mee . And as by the feare of God we are restrained from the dominion of sinne all our life time , so k k 1 Pet. 1.5 . by the power of God thorough faith , we are kept vnto saluation ready to bee reuealed in the last time . l l Fides aeterna res est , à spiritu scribitur , v● maneat . Ambros : in 2. Cor. 3. Quomodo pot est amitti , per quod fit vt non amittatur etiam , quod posset amitti ? August . de bono persev . c. 6. Faith is not only the first answer to Gods call , wereby we enter , and are admitted , into the state of grace , nor yet farther the continuall mouer of our hearts , in m m Charitas quae deseripotuit nunquam vera . fuit . August . ep. 111 ad Iulian : Ficta charitas . est , que deserit in aduersitate . vid. Sixt. Senens . bibl . lib. 5. annot. 240. loue , according to the will of God , as hath beene shewed , but also the finall grace whereby wee persist vnto the end , recouering many slips and falls in sinne , yea and redemption from death it selfe , if we dye in the faith of the forgiuenesse of our sinnes , and resurrection of our bodies vnto eternall life . n n Petrus in lapsu gradum fideì remisit , actum intermisit , habitum non amisit , motumque in eo fuit spiritualis vitae robur non amotum , concussum non excussum . Tertul. See Mr Hookers sermon of the certainty and perpetuity of faith in the elect , saying The faith therefore of true beleeuers , though it haue many grieuous downfalls yet doth it still continue invincible ; it conquereth & recouereth it selfe in the end . Fides fundit orationem , fusa oratio impetrat fidei firmitatem non quae nunquam concutiatur , sed quae concussa nunquam epprimatur . August de verb. Dom. serm. 36. And howsoeuer o o 2 Tim. 2.17.18 . the faith of some may for the time be ouerthrowne in part , as theirs in the article of the resurrection was by Hymeneus and Philetus , who erred concerning the truth thereof , p p v. 25. yet will God giue them repentance to the acknowledging of the truth , whom he will saue , which by the grace of God shall spring againe out of that seede of faith that remaineth in them . q q Rom. 3.3 . Shall our vnfaithfulnesse make the truth of God of none effect ? r r 2 Tim. 2.12.13 . It is a faithfull saying if wee deny him he will also deny vs . If wee beliue not , if wee doubt and erre in some things , for the time , yet hee abideth faithfull , and cannot deny himselfe . For s s v. 19. the foundation of God abideth sure , and hath this seale , The Lord knoweth who are his . And they who are once iustified with God , being effectually called t t Rom. 8.28 . according to his purpose , are neuer vniustified againe . For howsoeuer their sinnes may be such as deserue no lesse by the law yet their persons being vnder grace in Christ , u u Iohn . 5.24 . they shall neuer come into condemnation , but are passed from death to life .

Now * * Rom. 8.10 . although the spirit be life because of righteousnesse , Resurrection . yet the body is dead because of sinne , a body of sinne and of death , and therefore x x Exue corpus istud quod circumfers , vestimentum ignorantiae , fundamentum prauitaetis , vinculum corruptionis mortem viuam , cadauer sensibile , sepulchrum portatile , domesticum surem . Hermes in Pemandro . the body from whence our corruption springs originally , & wherein it resides perpetually , y y Lex est non paena perire . must bee dissolued , ( the soule being separated by death ) or at least some way changed , that it may be made a glorious body , at the appearing of Iesus Christ . Our z z Quam deus manibus suis ad imaginem sui struxit , quam de suo af statu ad viuacitatis suaesimilitudinem animauit , quam incolatui , fructui , dominatui totius suae operationis praeposuit , quam sacramentis . disciplinisque vestiuit , cuius munditias amat , castigationes probat , passiones sibi appreciat , haeccine non resurget totiens dei ? Absit vt deus manuum suarum operam , ingenii sui curam , afflatus sui vaginam , molitionissuae reginam , liberalitatis suae haeraedem , religionis suae sacerdotem , testimonii sui militem , Christisui sororem in aeternum destituat interitum . Tertul. de resur : carnis . bodies are the worke of Gods hands , as our soules are from him , he made the first mans body of the dust of the earth and breathed into it the spirit of life , and a a Psal. 139.15 . he fashioneth our bodies belowe in the earth , * * Plato in Timoeo vt habet August : de civ . Dei . 22. scribit animas non posse in aeternum esse , sine corporibus Hinc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 commenti sunt philosophi , & poetae metamorphosm . * * De circida Arcadescribit Aelianus quod magno desiderio sit mortuus , inquiens sperare se conventurum ex Philosophis Pythagoram , ex historicis Haecateum , ex musicis Olympum , ex poetis Homerum . neither is man compleat longer then he consists both of soule and body . Now b b Iob. 14.15 . God who hath a desire to the worke of his hands , will recouer and saue the whole man , & make him to liue , notwithstanding the malitious practise of Satan , the murtherer , to the contrary . Whereof hee hath giuen euidence in the whole course of nature , euening and morning , winter and summer , and in his speciall prouidence ouer his Church and people , by their Miraculous deliuerances , and recoueries from captiuity and desolation , as it were from death , therefore vsually called their c c Isai , 26.19 . Ezech. 37. resurrection . Doe wee not see how d d Eccl. 1.4 . one generation passeth , and an other generation cometh , but the earth abideth for euer , as it were the common stage and theatre of nature , so long as it endureth . But when all parts are acted , heauen and earth and all shall be dissolued . For as all the parts , so the vniverse the whole systeme of nature , begunne with time , continues in time , which is the measure of motion , vntill time that spends all , hath spent it selfe , when e e Rev. 10.6 . time and temporall things shall bee no more . f f 2. Pet. 3.13 . But a new heauen & a new earth , eternall wherein dwelleth righteousnesse . A folly it is that some aske g g 1. Cor. 15 35 36. with what body shall wee come ? No question the same body else were it not a h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lucianus Pythagorāvena lem exponens . quis emet ? quis esse supra homines affectat ? quisscire vniuersi concentum & reviviscere . resurrection . The same body howsoeuer changed , as in this life , wee feed not , wee slepe not , but our bodies are altered , our digested food supplying what nature had consumed ; we are not cured but our bodies are altered , Physicke repairing what diseases had corrupted , and wasted . Insomuch that some haue doubted whether we be the same bodies in age , as we were in youth . As a ship is still the same that where it decaies hath new plancks clapt on , vntill in every place all be changed ; so are our bodies . And though all be dissolued into the first materials , yet being againe put together , by the same almighty hand which made all of nothing , it is the same mans body , the same body of the same soule , whereby it was , and euer shall be i i Forma principium indiuiduationio . indiuiduated , howsoeuer it be widdowed for a time , and wonderously changed in the end , & in the meane time vtterly putrified , and corrupted . As the first mans body , who was made after the image of God , and bare a maiesty amongst the creatures , was changed by sinne , and became subiect to manifold diseases , to shame to death , and yet was still the same body , so through death our bodies shall haue the vtmost of that change , and yet bee raised the same bodyes , and changed againe k k 1 Cor. 15.42.43.44 . from weaknesse to power , from corruption to incorruption , from dishonour to glory , l l Phil. 3.21 . for they shall bee fashioned like vnto Christ his glorious body . As the pure spirits of wine , or the spirits of life , in a man are bodies , spirituall bodies , and the quintescence of any mettall , or minerall extracted from the grosse elements , is of a celestiall nature , and yet both it and the spirits are bodies , the same bodyes purified , sublimated ; in like manner though farre more excellent , shall bee the resurrection of our bodies , when God hath as it were distilled them through natures great lymbecke , of what forme soeuer , whether through the earth , or water , or bowels of beasts , or by fire ( as all that remaines at the last day ) and shall extract a glorious body , that shall inherit immortality . m m 1 Cor. 13.51 . We shall not all sleepe , but we must all be changed some way or other , n n v. 4● . for as we haue borne the image of the earthly , so shall wee beare the image of the heauenly . o o V. 26. The last enimy that shall bee destroyed is death , and that by the resurrection of our bodies , to eternall life . p p Rev. 21.4 . When God shall wipe away all q 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 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 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 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 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 x Rom. 8.18 . reckon , that all the sufferings of this present world are not worthy to bee compared , y y 2. Cor. 4.17 . an exceeding and eternall waight of glory . Wherein though all the Saints of God shall haue z z Ps. 16.11 . fulnesse of ioy , and pleasures for euermore ; yet shall it be in different degrees ; for there are many and a a Ioh. 14.2 . diuers mansions in Gods house , and different degrees of glory b b 1. Cor. 15.41 as one starre differeth from another starre in glory . c 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 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 e 1. Ioh. 3.2 . we shall see him as he is , f 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 g Exod. 34.30 . as Moses face shone , when hee came downe from him in the mount . h 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 i Ps. 137.4 . Who can sing the song of the Lord now in a strange land . But k 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 l 1. Cor. 13.1 . the tongues of men , & Angels shall be the eternall trumpets of God his glory . m 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 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 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 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 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.