THE MYSTERY OF GODLINESS: A GENERAL DISCOURSE OF THE REASON THAT IS IN CHRISTIAN RELIGION.  
By WILLIAM SPARK Divinity Reader at Magd: Coll: in Oxford, and Parson of Blechly in B●●kingham-shire.  1. Cor. 14.19. 
I had rather speak five words with my understanding that I might teach others also, then ten thousand words in an unknown tongue.  1. Pet. 3.15. 
Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear.  
OXFORD Printed for WILLIAM WEBB. 1628.   

TO THE MOST ILLUSTRIOUS, GEORGE DUKE OF BUCKINGHAM, LORD HIGH ADMIRAL OF ENGLAND etc. KNIGHT OF THE HONOURABLE Order of the Garter.  
THE singular grace and Munificent bounty, which your Grace pleased to vouchsafe my humble petition, for repair of the Parish Church, where I live under your Honourable Patronage, most Noble Lord, bindeth, and at once imboldneth me to make this public acknowledgement, having laboured in the spiritual building, whilst the material was in hand, to set up through lights in the house of God. Such pious deeds of Gracious Lords, and Noble Benefactors, are worthy to be reported after many reasons, now principally for this, that the world may discern against the slanderous adversaries of true religion, that she hath not been barren, nor unfruitful of good works, whilst in a few late years, more Churches, Colleges, and Hospitals have been repaired, and built, then in many ages of their devoutest ignorance and superstition; In the mean time what havoc have they made of the Churches, not breaking down the carved work with axes, and hammers, but devouring the living temples of the holy Ghost with fire and sword, & setting up their abomination of desolation, where they can prevail? Your Grace will go on to do good as you are great, and to Patronise the truth, which here comes into your presence, in her naked simplicity, craving to go forth honoured with your name and authority: Knowing that God will honour them that honour him, 
1 Sam. 2.30.  but they that despise him shall be lightly esteemed. To him therefore, having learned of the good courtier Nehemiah, 
Nehem: 2.4.  to direct our prayers even whilst we make petition unto Princes, I bow the knees of my soul, that he will be pleased to add 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 always having all sufficiency in all things, may abound to every good work, which shall cause by us many thank givings unto God.  
Your Grace his faithful Chaplain and humble servant in Christ jesus WILLIAM SPARK.   

The Preface to the Reader.  
TRUTH proves itself, and disproves error. Which if it might be fully, and fairly cleared in the great mystery of revealed grace, would soon put to silence the endless controversies of religion, with all honest hearts. Wherein many have at all times languished away, & which being now grown from words to blows have wasted the Churches, and shaken the faith of the most, insomuch that if Christ should now come 
a Luke 18.8.  should he find faith on the earth, when 
b Mat. 24.12.  the love of so many is waxed cold? Religion hath been so long disputed that now it may be questioned whether there be any or no, most men seeming to be resolved according to that of Nigidius in A Gellius, Religentem esse oportet, 
c Noct. Attic. l. 4. c. 9  religiosum nefas. Whose practice is either vanished into an empty speculation, or merely pretended under an idle profession. Was ever chaste Virgin, or matron so shamefully handled by the most debauched ruffians, as sacred truth hath been by her love making paramours whilst every faction haling her to themselves, they have torn her piecemeal amongst them? That we need not serve her now, as once the Levite did his concubine, 
d judg. 19.29.  to cut her in pieces, and to send her into all the coasts of Israel. Every tribe hath a part, and that they make much of, (more than of the whole) which best serves their own turns. How infinitely is the pretending head swollen bigger than the whole body, being long since fallen from it? Never was any Saint's relic, so improved, and ubiquitated. How vast are the secular arms grown, being cemented to that monstrous head, without neck, or shoulders? A Catholic head with Catholic arms. How fare are the legs divaricated beyond the stride of any Colossus, as if they would never come together again, to walk one and the same way? How is the body pined the while, and utterly wasted away, whilst every part stands apart, as in the 
f Menen. Agrip. Liv. l. 2.  Apologue, refusing to labour or take care for the whole? Is not this the truth? Thus hath she been used, whose life is Christ, whose body is the Church, in the house of her friends. They have pierced my hands and my feet, yea my head, and my side, they may tell all my bones, there is no whole part in me. And they who should have taken down her tortured body, imbalmed, and wrapped it up in fine linen, until it rose again, have played the curious Anatomists, and dissected every member, with so many subtle queries and disputes that it is almost as hard to find the truth in their books, as in the others lives. Which could we see as fair as she is in her just proportion, and comely feature, such is her grace that she would even ravish our souls with unsatiable love, and delight, and would make us all of one mind, minding that one thing which is necessary. There have not wanted skilful hands I confess, to gather up, and put together her dismembered limbs, to adorn and set her out in her lively beauty, and I think many of them had the Spirit of God to revive her again, and to quicken her. Since she hath brought forth many children unto God. And now what more? No more, but the same again, in an other manner, if by any means this wayward age not pleased with varieties, may be persuaded 
g 2 Thes. 2.10.  to receive the love of the truth that we may be saved. Likeness begets liking, and looks beget love. I have therefore endeavoured to present unto rational 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 be obvious; but the reason that is in it, how it is thus in the Analogy and Symmetry of the whole, and every part, not why every particular is so or so. which being revealed from God, may be apprehended by faith, can not be comprehended by any wit of man. Suffice it us who proceed in our knowledge upon certain principles, by comparing their issues, that we find all things answerable to what we have received, and our faith in nothing deceived, or deluded. My principal aim in this ensuing discourse, is to give 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 have been forced to pass (it may be too cursorily) through most particulars, which would require so many, and far larger tracts than this little model of the whole. And because I seek not herein to persuade or convince Infidels (which seems to be the scope of 
h justin. Martyr. Tertul. in their Apologies. Arnob. Aug. de Civit. Dei. Morn. Viues. Raimundus de Sabunde.  others, who have written of this argument) but to resolve, and confirm ourselves in the present truth (with whom it were a folly not to dispute ex praecognitis & concessis) I have laid the foundation of this little Fabric, in the received principles of Religion. And lastly, that I may not build heterogeneous stuff thereon, 
i Cor. 3.12.  wood, hay, stubble; but rather, gold, silver, precious stones, I have used, so much as might be, the very words and phrases of Scripture, not only for proof, but for expression, which being the Word of GOD, can best speak his own meaning, howsoever to some it may make the stile seem not so aequable and pleasing. The Word of God is it not 
k 1 Pet. 2.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rational milk of our reasonable souls, whereby they are nourished to eternal life? And our faith hath such force of reason thereby, that it is 
l Heb. 11.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the clear evidence, and most evicting argument of things not seen, most sublime & abstruse. And it is able to convince and persuade 
m 1 Cor. 14.23. etc.  unbelievers, never so unlearned, and 
n 2 Cor, 10.5.  to cast down all contrary reasonings of the most subtle adversaries, that exalt themselves against the knowledge of God, bringing into captivity every thought to the obedience of Christ. The 
o Rom. 12.1.  service of God thereby prescribed unto us, is it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reasonable service to all that are not 
p 2 Thes. 3.2.  unreasonable and wicked men? To whom howsoever they take it, we must and can give 
q 1 Pet. 3.15.  a reason of the hope that is in us. The Lineaments whereof I have endeavoured to draw, and shadow out in a new, but I hope not unnatural, method, which being done, seems to me rather a bare skeleton, than any complete systeme of that  body, which I took in hand. Yet it sufficeth me, if as in 
r Ezek. 37.7.8.9  Ezekiels' vision, in the valley of dead bones, the bones become together, bone to its bone. For the sinews and the flesh shall come upon them, and the skin shall cover them about, when the breath of GOD shall come from the four winds, and blow upon them, and they shall live. Howsoever, I am willing to be delivered of this meditation as it is, after a longer, and more painful travel, by fits, than such an imperfect embryo, and unshapen birth may seem worthy of. And by his help 
s john 15.5.  without whom we can do nothing, I may hereafter polish & perfect what I have now conceived, not altogether, I hope, without his Spirit. When I shall have better discerned thereof at a distance, and may happily have gained some farther or clearer discovery by information, or obtrectation of others. For although I have no reason to expect an adversary herein, having not willingly irritated, or provoked any, yet because truth many times finds foes, where it makes none, if any shall trouble themselves to quarrel this little piece, what shall be justly found amiss, I shall most willingly amend, easily neglecting what shall be petulantly carped, and submitting myself in all things to my blessed Mother, this faithful Church of CHRIST JESUS.  

† Tertul.  Difficilium facilis est venia.   

The Contents.  

BOOK I.  
CHAP. I. The bond of Nature. The glory of God. The author of our good. The true zelotes of his glory. To glorify the Creator is the glory of the creature. How we should glorify God prescribed by the Law of Nature. Natural reason of the Law. The covenant of Nature. The Law ever in force. The case.  
CHAP. II. The Covenant of Grace. The Articles and Authors of Grace. The Son of God the Mediator. The Son of man. The offices of Christ. The grace of our Lord jesus. The spirit of Grace. Preventing Grace. The state of Grace. The praise of the glory of God's 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 old legal Testament. The new Evangelicall Testament. The event of prophecies. The power of the Gospel. The Church. The administrators and overseers. Scripture the absolute Canon of faith and life.   

BOOK II.  
CHAP. I. The Stipulation of Faith by the Sacraments. The answer of a good conscience toward God. The Creed. The Sacraments. Baptism. Poedobaptisme. Anabaptisme. Confirmation and penance. Communion. No transubstantiation. Participation by faith. Communion in love. The Law conditioned. The Covenant indissoluble.  
CHAP. II. Faith working by love according to the Law. The Law established by faith. God's Law our prayer. Faith in the Trinity denies not the unity of God. Christ the only Image of God, to be worshipped by faith in his Name. By Profaneness, Hypocrisy, Blasphemy, the Name of God unhallowed. The Christian Sabbath of the holy Catholic Church. The Sabbath not abrogated by Christ. Nor by his Apostles. The jews typical use thereof abolished. The Christian Sabbath day within the compass of the Commandment. The Lord's day designed by himself for our Sabbath. It hath ever been observed as the Sabbath by the Church. It respects the Kingdom of God. The Perfect will of God to be done on earth. The heavenly conversation.  
CHAP. III. The Refuge of Hope. We are saved by Hope. The Law perfect, we imperfect. Good works not well done. Grace and merit incompetible. The Christian hope. Our daily bread. Forgiveness of sins. No immunity to sin. Temptations. Preservation. Resurrection. Life everlasting and glorious,    

BOOK I.  

CHAP. I. The bond of Nature.  
The glory of God. The author of our good. The true zelotes of his glory. To glorify the Creator is the glory of the creature. How we should glorify God prescribed by the law of Nature. Natural reason of the Law. The covenant of nature. The fall. The Law ever in force. The case.  
What is chiefly to be desired?  
THat God may be glorified in our salvation. 
The glory of God.  Wherein trusting him for our parts we are principally to intent his glory. For unless we will mock God, and deceive our own souls, we must desire as we pray; first that the name of God may be hallowed by the advancement of his Kingdom, in the universal subjection of all to his holy will: then that we may be saved, through his grace, by pardon of our sins, protection in temptations, and delivery from evil: and by the way, that we may be supplied with things needful for this life, by his ordinary providence, and all to the eternal praise of his Kingdom, 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 only of things spiritual and temporal for our better enablement, and encouragement in his service here, but even also of life eternal hereafter; that seeing we cannot through our own default, so glorify God in this life, as we ought, and might, if we had been so happy, we may yet happily be saved through his grace, and mercy, to his eternal praise, and glory in the world to come. Neither hath CHRIST herein taught us to pray otherwise then GOD commanded us to do. For 
a 1. Tim. 1.5.  the end of the Law is love, 
b 2. Tim. 3.2.4.  not of ourselves, but of God, 
c Deut. 6.5  with all the heart, with all the soul, with all the mind, and with all the strength. This is true godliness in the zeal of his glory. A duty never repealed, but ratified by the Law giver himself here in person, saying, 
d Matt. 22.37.38.39.  This is the first & great Commandment, and the other is like unto it, namely, that thou love thy neighbour as thyself: both in 
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 unto God, that is, for his sake, and according to his will, to do and to be done by, as he hath commanded. The reason why we should principally intent GOD his glory trusting him for our safety, is intimated in the first words of the prayer, calling GOD our heavenly Father, grounded upon the first Article of our faith, In God the Father Almighty, maker of Heaven & Earth. For a son honoureth his father, the father provideth for his children. Now GOD is our Father both by Nature and Grace, who made us, & all things both in Heaven and Earth, redeemed us by his Son Christ jesus, calleth us by the Holy Ghost, and thereby communicateth himself, and all good unto us, & will bring us to everlasting life, that we may eternally praise him. 
f Rom. 11.36.  For of him, and through him, and to him are all things, to him be glory for ever and ever. Amen.  
We made not ourselves, 
The Author of our good.  neither can we save ourselves therefore we are not our own, but his creatures & instruments, 
g Act. 17.28.  in whom we live, move, & have our being. 
h Prov. 16.4.  Who made all things for himself, yea even the wicked for the day of evil. 
i Initio non quasi indigent Deus hominem plasmavit Adam sed ut haberet in quem collocaret sua beneficia. Non solum ante Adam, said & ante omnem conditionem glorificavit verbum patrem suum manens in eo, & ipse à patre glorificabatur quemadmodum ipse ait, Pater clarifica me, etc. 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 star in the Heaven to express it, no body on earth to reflect it, so was 
k joh. 17.5.  the glory of God with himself, before the world was. Only it pleased him by the exuberance of his goodness, to manifest his glory in us, whom he made after his own Image, 
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 us to himself, who is himself all-sufficient, but by communicating his goodness to make us most glorious, 
m Rom. 11.22.  had we continued in his goodnessè, to the praise of his glory. Art requires some complete materials to work upon, and Nature out of a rude matter produceth every creature, but 
n Deus non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 solùm ut à Platone, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicendus. Iust. Mart. in exhort. ad Gent.  God who is above both, made all of 
o 
Ex nihilo 

terminatiuè  
non materialiter.   jul. Scal. exerc. 6. sect. 13.   nothing, by creation. Which the deepest Philosophy, most busy in the search of Nature, could never fully reach, nor can comprehend by discourse of reason, howsoever some of them seem to have had some notice thereof. For the wisest of that profession supposing generally, that of 
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 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.  World's eternity, or of an eternal creation, or else of a natural manner of production of all things, out of some matter, and by some means, when as yet there were none of them. But 
r Neb. 11.3.  we through faith understand by the word of God, in the history of the Creation, that the Worlds were framed by the 
s Quin & Deum foecundissimo verbo creasse mundum aliquoties agnoscere videtur Trismegist. Neque materia, nec novo consilio opus fuisse Deo ad mundi creatiovem asserere videtur. Algazel. contra Averroem.  Word of God; so that things which are seen, were not made of things which do appear. 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 all the creatures by his making, so God gave him power to use them all by his blessing. 
t Psal. 8.6.  For he made him to have dominion over the work of his hands, and put all things under his feet. Of all the creatures, the Angels who were made the first day, when they were all made Angels of 
u Angelus est imago Dei, manifestatio occulti luminis etc. 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 darkness, having his divine soul penned up in a body of clay, are only called the 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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 james 1.17.  who is the Father of lights. And again, we are his sons by grace, who of his own will 
z james 1.18.  begat us by the word of truth through faith in his Son. 
a john. 1.12.13  For to as many as receive him, to them he gives power to become the sons of God, even to them that believe 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 fails not to provide for our good, both in the course of nature, and in the state of grace. For if an earthly father knows how to provide good things for his children, how much more doth our Father which is in Heaven? 
b Acts 14.17.  who never left himself without witness doing good. And if he make 
c Mat. 5.45.  his sun to rise on the evil and on the good, and send rain on the just and on the unjust, he will certainly cause the 
d Mal. 4.2.  sun of righteousness to arise, and 
e Es. 60.1.  shine upon his gracious children, and will 
f c. 44.3.  send down sweet dews of his spirit into their hearts. And 
g Rom. 8.32.  he that hath given us his Son, how shall he not with him give us all things also. Nay our heavenly Father prevents us with all good things both of nature and grace, and all to this end, that we should have the good nature, or the grace to use all to the praise of his glory. Which whilst we principally intent, we may be well assured, that in the end we shall be no loser's, both because our true happiness consists naturally in the 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Deus salutaris est, sed & bonumipsum salutare, Arrian. Epict. l. 2. c. 8. Summum amare bonum summa est beatitudo. August. epist. 111. ad julian.  fruition, and admiration of God's glory, according to the covenant of nature, 
i Levit. 18: 5. Rom. 10.5.  do this and live: and also because the glory of God is engaged upon the salvation of his faithful people by the covenant of grace, 
k Habak. 2.4. Rom. 1.17.  The Justice shall live by his faith.  
In assurance whereof the faithful children of God have been well content, 
The true Zelotes of God's glory.  not only to frame their lives to his glory, but to lay down their lives for his sake, putting the last adventure of their souls, that they could make, in well-doing; 
l 1 Pet. 4.19.  into the hands of God a faithful Creator. The Lord Himself 
m Phil. 2.6.  being in glory equal with God the Father, & that without robbery, was willing to be abased, in the form of a servant, to the pit of hell, that the will of GOD might be done on earth by man, for the redeeming of his Kingdom in us, to the glory of his holy Name. For although the flesh was weak, which for the time put him in a terrible agony, yet, he soon resolved, being strong in the spirit, 
n Luke 22.42.  Not my will but thy will be done. 
* john 12.27.28.  Now is my soul troubled, and what shall I say? Father, save me from this hour: but for this cause came I to this hour, Father, glorify thy Name. And at this mark of our high calling his zealous Saints resolved by his grace through faith, press hard in hope and love. Abraham was content to submit so fare to the will of GOD, as to 
o Gen. 22.  sacrifice his son Isaac, whom he loved, and with him for aught that appeared, his own and all men's expected happiness. For the promise that in his seed all the Nations of the earth should be blessed, was before restrained to Isaac, 
p Gen. 21.12. Heb. 11.17.18.  In Isaac shall thy seed be called. Only he believed that God was able to raise him up from the dead, 
q V 19  from whence also he received him as in a figure. Moses wished to be 
r Ex. 32.32  razed out of the Book of life, rather than that God should not maintain his own glory, in the safety and prosperity of his people Israel, whereon his glory lay engaged. job resolveth in his greatest affliction, 
s job. 13.15.  though the Lord slay me yet will I not forsake him. The three children Shadrach, Mesach, & Abednego, were resolute not to give the glory of God to Nabuchadnezzar in his golden image, whatsoever came of them, though they perished. 
t Dan 3.17.18  Our God, say they, whom we serve, is able to deliver us out of thine hands, O King, and he will deliver us: but if not, be it known unto thee, O King, that we will not serve thy gods, nor worship thy golden image which thou hast set up. St Paul was content to be 
u Rom. 9. 3●  Anathema from Christ for his brethren's sake, not in mere natural affection to them, though it were great, but in a fervent zeal of God's glory, which now might seem to lie at stake with them. Because 
x V 4.  to them belonged the adoption, & the glory, & the covenant. And generally all the new borne, which only are the true borne children of God, seem to be of the same mind, 
Christianos dicit Plinius Secundus omnia vitia detestari, sanctissimè vivere, & hoc solum in eyes 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 rejoice not only in hope of the glory of God, but even in their greatest tribulations; 
y Heb. 10.34.  suffering joyfully the spoiling of their goods, yea of their 
z Heb. 11.35.36.37.  lives with most exquisite torments, because the 
a Rom. 5.5.  love of God is shed abroad in their hearts, 
b 1 Pet. 1.8.  whom having not seen they love, in whom though now they see him not, yet believing they rejoice with joy unspeakable and full of glory.  
Nay & every creature doth even by nature spend itself to set forth the glory of the Creator in some sort or other, 
To glorify the creatoris the glory of the creature.  being then most happy when it can serve best, and is most used to that end for which it was made. 
c job. 12.7.  Ask now the beasts, and they shall teach thee, & the fowls of the air, & they shall tell thee. Or speak to the earth, & it shall teach thee, and the fishes of the sea shall declare unto thee. If we were not dull of hearing, might we not perceive an 
* Cicero in Somn. Scip.  harmony of the Spheres, & the Earth below with a deep base in consort to the Heavenly quire, & every creature of God bearing his part, & all coming in with a full Chorus to the close: Glory be to God on high; as it were an Echo or report to that word of wisdom, power, & goodness, whereby they were all made: 
d Psal. 145.10.  All thy works praise thee, O God; & the more excellent the work is, the more it 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Si Phidiae esses effigies meminisses utique & 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 all this but in dumb 
f Psal. 19.1. V 3.  The Heavens declare the glory of God, & the firmament showeth his handiwork. But there is no speech nor language where their voice is not heard, unless it be the 
g Rom. 8.22. v. 21.  groaning of the Creation, under the burden of corruption, all abased, being abused by sin to the dishonour of the Creator. Wherefore it earnestly expecteth, 
v. 19  and waiteth for the manifestation of the Sons of God, that it may be delivered in their glorious liberty. Of all the creatures, 
v. 21.  man only in this inferior world, was made with an understanding heart to know God, & with speech to praise him, which was his excellency above other creatures. In which respect, the holy king, calls 
h Psal. 108.1.  his tongue his glory, accounting this use thereof, when we bless God, the greatest happiness, 
i Psal. 84.4.  Blessed are they that dwell in thine house, they shall be ever praising thee. Now the whole world is God's house, for there his 
k Esa: 6.1.  temple is, wheresoever he manifesteth his glory, which we may behold & contemplate in his works, whithersoever we look. 
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 fair copy of God's glory, laid before our eyes in his temple, that we should read it and praise him? Which he hath written with his own finger, as it were in emblems & hieroglyphikes, even things themselves. Every work of God being a word, for he spoke things; every day a line, & there is not a day without a line. 
m Psal. 19.2.  Day unto day uttereth speech, & night unto night showeth knowledge; 
n v. 4.  their line is gone out through all the earth. And the whole text fairly continued in the course of nature, notwithstanding the many parenthesies of miraculous events, & our continual digressions. But if this volume be too large, read man the epitome of all, know thyself, & know all. And who can hide such knowledge in him, but it will break forth into the 
o Ego conditoris nostri verum hymnum compono: existimoque in co veram esse pietatem, non taurorum hecatombas ei plurimas sacrificari, & casias aliaque sexcenta odoramenta ac unguenta 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 usu. part. c. 10.  praise and glory of God, that made him. 
p Psal. 139.14.  I will praise thee O Lord, for I am fearfully and wonderfully made. Yet are there greater wonders than this, which God hath made known unto us. 
q 1. Tim. 3. v. 16.  Without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. And all this to bring us unto the same glory, whereof we are assured by his spirit. And now what greater happiness, than to have our hearts full of joy, & our mouths of 
r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arrian: Epict. l. 1. c. 16.  praise unto our God in whom we enjoy all good? Such was the happiness of man, and his chief delight in the state of innocence, who called all things, as they were presented to him, by their 
s Gen. 2.19  names,. speaking of them, no doubt, to the glory of God the Creator. And such is the glory, & happy estate of the Saints & Angels, in heaven, who cease not day and night, saying, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Hominem Deus animal praestantissimum, et ut suae naturae respondens, ita universi constitutionis oculum in mundo collocavit. Quamobrem hic & rebus imposuit nomina, quarum fuit signator. Euryphamus Pythagoricus, l. de vita ex Stobaei Ser. 101.  holy, holy, holy, Lord God Almigty, which was and is and is to come. 
u Rev. 4.8.  Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created. 
x vers. 11.   
All the glory that we can do our God & heavenly Father is only in his name, which he hath, 
How we should glorify God prescibed by the law of Nature.  as it were, gotten by himself, by his 
y Exod. 33.19.  works, and published by his word, 
z c. 34.5.6.  proclaiming his name, The Lord, the Lord, etc. we can add nothing to his glory in Person, who is above all glory and praise. 
a Psal. 50.23.  Who so offereth praise, he glorifieth God. Yet must we glorify him, not only in word, praising his works, but in deed also, doing his word, 
b Mat. 5. c. 16.  That others seeing our good works, may glorify our Father which is in heaven. 
c Mich. 6.8.  Wherefore, he hath showed thee, O man, what is good, whose 
d Dei voluntas est non tantum recta, sed etiam regula, Bonav. in sent. lib. 1. dist. 41. q. 2. in conclus.  will is the rule of all good, & who only knows how himself will be served. Which he hath prescribed at first by nature, since by the law given in ten commandments, as it were 
e Exod. 34.28.  ten words, requiring so many duties, & forbidding so many sins, in general, with all their particulars & accessaries. A perfect law for man to have lived by to the glory of God the lawgiver. Which he thereby prescribes in the same manner, and order, as we are taught to desire the same of God by prayer. For the hallowing of his name in heart, word, and deed, he gave us the three first commandments, that we should know, and acknowledge him, the only true God, with faith, fear, and love, and none other by that name, or with any such religious honour and affection. 
f Esay. 42.8.  This is my name, saith he, and my glory will I not give unto another. The fourth commandment prescribes his kingdom, and the other six his will, to be done by us in earth, as it is in heaven. Yet so as that the glory of God is interessed, not only in the immediate worship, & hallowing of his name, but even in our carriage, and dealings amongst ourselves. Insomuch that if a man do but 
g Prov. 30.9. Rom. 2.24.  steal any way, he taketh the name of God in vain, & causeth it to be evil spoken of. It was just that the Creator should give a law to his creature, whereby every one should 
h Rom. 14.4.  stand or fall to his own master. Wherhfore God left not things to themselves when he made them, to do as might chance by the contingence of secondary causes, nor to the arbitrement of men & Angels, but he set a general course for nature by instinct; in his several blessings upon every kind, 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non modo te condidit, sed etiam tibi soli credidit, & quid faceres in mandatis dedit. Arrian. Epict. l. 2. c. 8.  he gave a law unto man in his making, & the Angels do his commandments. Neither was that 
k jam. 2.8.  royal law any impeachment to the liberty of man's will, which although it have an arbitrary power over the locomotive, and other like faculties, yet had it never the absolute command of itself, but was to be subject to the arbitrement of divine providence, and to the commandment of the Almighty. Wherhfore man was not left to his own will, but was by nature made willingly subject to the 
l jam. 1.25.  law of liberty, which God commanded him for his good. Other things were made by a word of command; 
m Psal. 148.5.  For he commanded and they were created, but man was made by a word of counsel, 
n Gen. 1.26.  Let us make man; a reasonable creature, capable of counsel, as it were privy to his own making, and conscious of the word whereby he was made. And God created him 
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 own image according to his likeness, namely with a conscience, and good liking of his will, a man after his own heart, like minded as he intended. Which appears partly by the remainders of the law in our corrupt 
p Lex est ratio summa insita in natura, quae iubet ea quae facienda sunt, prohibetque contraria. Eadem ratio cum est in hominis ment 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 ulla, aut quam omninò civitas constituta.  hearts. 
q Rom. 2.14  For the Gentiles which had not the law did by Nature the things of the law: which shown the works of the law written in their hearts, 
r Ante legem Moy●i scriptam in tabulis lapideis, legem fuisse contendo non scriptam, quae naturalitèr intelligebatur, & à Patribus custodiebatur. Tertul adversus judaeos. Ista lex quae in cord 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 derivauerint. August. de lib. arb. l. 1. c. 6.  their consciences also bearing witness. But by our 
s Coll. 3.10.  renewing in knowledge after the image of him, that created us, it is manifest, that man was made with an understanding of himself, and of Gods will concerning him, and not only so, but with an heart to do accordingly. For 
t Eph. 4.24.  the new man is created in righteousness and true holiness, the very text, and tenor of the two tables of the law, in two words. And now 
u 2. Cor. 3.17.  where the spirit is, there is liberty: again, not from the law to do as we lust the miserable bondage of sin unto Satan, but to the law, to do as we should, the gracious liberty of the sons of God.  
The natural reason of the law is yet so apparent, that for the duties of the second Table, 
Natural reason of the Law.  
x Ex sapientissimorum sententijs principem legem illam & ultimam 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 have followed and embraced the same, as being most agreeable to mankind, by nature a sociable, and civil creature, only the 
y Non ulla unquam lex sanxit qui furari voluerit culpae reus erit, sed qui furatus fuerit, inquit Cato pro Rhodiens.  last commandment is without the compass of man's law to search or punish. Because God only tries the hearts. Yet 
z Has patitur poenas peccandi sola voluntas. Nam scelus intrà se tacitum qui cogitat ullum, facti crimen habet. Cedo si conata peregit. juvenal. Satyr. 13.  moral Philosophy goes fare by reason to moderate passions, and affections. And the Stoikes, who were not the worst moralists, go yet a step farther, even beyond reason, to root up natural affection. Howbeit none of them could by the light of nature, reach to the root of this law, namely our natural corruption: whereof that sect, either by common sense, or by some intelligence, might yet seem to have a kind of conscience. But 
a Rom. 7.7.  I had not known lust, saith the Apostle, namely that the first motion thereof is sin, if the Law had not said, Thou shalt not lust. Now for the duties of the first table, there could be no reasonable doubt of the three first commandments, that they are natural, if we did but rightly understand, and duly consider the nature of God. 
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 Vnius Dei virtutes per mundanum opus diffusas, multis vocabulis invocamus, 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 providentiam dicere? rectè dices. Est enim cuius consilio huic mundo providetur, ut inconcussus eat, & actus suos explicet. Vis illum naturam vocare? non peccabis. Est enim ex quo nata sunt omnia, cuius spiritu vivimus. 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 have acknowledged a prime cause, a supreme power, which made and overrules all. 
d Rom 1.20.  The invisible things of him from the creation of the world are clearly seen, being understood by things that are made, even his eternal power and Godhead. And if we do but fetch our own pedigree, as needs we must, from one 
e Luk. 3.38.  man, at the last, we shall find, that one God, whose son he was, even the work of his hands. 
f Act. 17.26.27.  For God made of one blood all nations of men to dwell on all the face of the earth, and determined the times before appointed, and the bounds of their habitation, that they should seek the Lord. And if we observe the course of times, we shall come to the ancient of days, 
g Act. 14.17.  who hath never left himself without witness at any time: whose being beyond time, without place, above nature must needs be infinite, and therefore 
h Neque in natura, neque extra, duo possunt esse infinita. Iul: Scal: exercit: 395. Socrates damnatus ad cicutam, à vita quam à sententia, de uno Den, decedere maluit. Plato orsus epistolam ab uno Deo agebat seriò ad Dionys. ep. t 3. Cum iurant, cum optant, cum gratias agunt, non jovem 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 commandment, we can worship God no otherwise then we can know him. But that which can be known of God, namely hiseternal power & Godhead, was never seen by any man, but only understood by the effects thereof, in his works, & by his word. Nor can he be expressed but by word, whom we know only by name, believing 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  & lunam specula Dei non adoranda, sed spectanda, mundumque illius templum dicit Plutarch de Iside & Osiride.  creature or outward shape, no whit agreeable to either. For the third commandment it were most unreasonable in nature to take the name of God in vain, when nature itself tells us for 
k Deus & natura nihil faciunt frustrà.  a principle, that God made nothing in vain, as if God were nothing but an empty name, who is all in all, and all the bonour we can do him is only in his name. 
l De die septimo qui inter omnes mortales celebris est, magna apud plerosque ignorantia est: hic enim dies qui inter omnes mortales celebris est Sabbatum vocatur, graecè si quis interpretetur, Septimana dicitur. Hoc nomine mortales omnes diem istum appellant, at nominis causam nesciunt plerique. Theoph. Antiochen: Patriarch: l. 2. ad Autolycuum.  The greatest difficulty of natural reason, is for the fourth commandment, not because there is no such reason thereof, but because nature itself being corrupt, and disturbed by sin, beareth little or no mention, and remembrance of the first creation, nor can hardly be persuaded thereof. But God hath therefore expressly given us the reason of that law, plainly taken from the workmanship of nature itself, Namely that it was finished in six days, and so 
m Sicut cùm benè operamur ipse dicitur operari in nobis cuius munere operamur: ita cum requiescimus ipse requiescere dicitur quo donante requiescimus. August. ep. 119. ad januar. agens de Sabbato.  rested, as it seems in its perfection, and gave, as it were, rest unto God on the seaventh day. Wherefore, the Lord blessed the seaventh day and hallowed it. Of which 
n Septem dies sunt qui volumine temporum per sua vestigia revocantur. Aug. ep. 86. ad Casulan.  period of time there seems still to be some mention in nature, notwithstanding our corruption, namely by the continual changes of 
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 unum 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 scriptures signatur. August ep. 119 agens de Sabbato. Vid. Isidor Eccles. office lib. 1. cap. 31.  sublunary things, every seven days, 
x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Hipp lib. 2. aph 24. Idem de carn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Physicians observe, who are most versed in the works of nature, & accordingly to be credited in their faculty. And something there is in it that the very 
y Quis enim sacrum illum diem. per singulas hebdomadas recurrentem non honorat? Philo judaeus de universis gentibus loquens lib 2. de vita Mosis. Idem testatur josephus lib. 2. contra Apion. ad finem.  Heathens have solemnised the seaventh day, although they knew not why, but vainly consecrated it to the resting planet 
z Vid. Clau. in cap. 1. johan. de Sacro Bosco. pag. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 die septimo post natum puerum ei nomen imponebatur, utpote die auspicatissimo Scholiast: in Aristoph. ad Aves. Vid. quae habet Clemens Alexandr. lib. 5. Strom. ex Homero Hesiodo, & Callimacho  Saturn,. as it might seem for the slow motion thereof, or to some other such 
a Amnis sabbaticus qui in judaea sabbatis omnibus siccatur. Plin. nature. hist. lib. 31. cap. 2. Aliter enarrat josephus de bell. jud. lib. 7. cap. 24. Vid. Fulleri Miscall. lib. 1. cap. 9  fond imagination. But we who by 
b Heb. 11.3.  faith understand that the worlds were framed by the word of God (the first article of our creed) can easily admit in common equity, the natural 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 he last of all with understanding to behold, and praise God in his glorious work, that he might rest in so doing most glorious and happy; upon which day it seems the man was so exercised, when he gave names to all things according to their natures to the glory of the creator; we are well persuaded that there is, and ever will be a perpetual cause even in nature, to remember the Sabbath once in seven days, so long as the 
i Rom. 8.21.22.  creation groaneth under the burden of corruption, until we enter into his rest, and enjoy an eternal Sabbath in glory.  
Upon this law stood the covenant of Nature, Do this and live. 
The covenant of Nature.  To live is to be doing, for life is the energy of nature, and consists in action. And to do this law, which God had by nature enacted in man, should have been the natural life of man. Not a means to attain life, which he then already had in present fruition, but the very form and manner of living, and that well and happily; 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Ethic. l. 1. c. 7.  a perpetual well doing, and perfect being in that blessed estate, wherein he was made. 
l Luke 10.26.28.  What is written in the law? This do and thou shalt live. For these things if a man do he shall live in them, not for the doing, but in the doing of them. And 
m james 1.25.  who so looketh into the perfect law of liberty, being a doer of the work, that man shall be blessed in his deed. Of which covenant God gave 
n Primordialis data est lex Adae & Evae in paradiso, quasi matrix omnium praeceptorum Dei etc. Tertull. adversus judaeos; Quae lex ei sufficeret sheffet custodita. ibid.  man in his innocency as it were 
o Erat homini in lignis alijs alimentum in hoc Sacramentum. Aug.  two Sacraments. The 
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 judeos. In hac enim lege Adae data omnia praecepta condita recognosim us, quae posteà pullularunt data per Moysen. Ibidem.  tree of knowledge respecting the law, do this; and the tree of life, respecting the promise, live. By the former it pleased God to make trial of man's faith and obedience. A small matter, as it may seem, a trifle, the greater was the sin, in eating the forbidden fruit, whatsoever it was, of the tree of knowledge, of good and evil. So it was called by God his institution, who forbade it, to prove, & make known, what a creature 
q Haec ipsa quo que possibilitae eveniendi non levitati ipsius, qui non movetur, sed retum facilitati, quae naturâ non indignante moveri possunt, convenienter ascribitur. joan: Sarisber: Policrat: l. 2. c. 21.  could do of itself, and would do being left to itself, which was by nature free to choose, and indifferently inclinable to good or evil. It stood not with the counsel of the Almighty & only wise God, nor with the condition of a reasonable creature, that man should be enforced to do his duty upon necessity, whom he had made arbitrary, or that all 
r Quae igitur cum fiunt carent existendi necessitate, eadem prius quam fiant sine necessitate futurasunt. Booer. de consol. phillip lib. 5. pros. 4.  contingency of second causes should be intercepted in the course of nature by his Almighty power, howsoever by his providence the effects shall certainly follow, which he in his secret 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas.  counsel forseeth,. and preordaineth to his glory, upon their free, or contingent, and sometimes contrary operations. 
t Sicut series retum Dei providentiam non immutat, sic & aeterna dispositio retum naturam non perimit. joan. Sarisber: Policrat: lib. 2. c. 20.  Every thing hath its own course together with God his providence, and God hath his purpose notwithstanding their deficience. Sin which is an evil and aberration of our actions from the righteous law of God, is the defection of the creature from the creator, and not the 
u Deus non est auctor illius reicuius est ultor. Fulgent. l. 1. c. 19 ad Monim: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eurip.  effecting of the creator by the creature. For it is not an effect, but a 
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. Homil. Quod Deus non est author malorum. p. 422.  default whereof resteth upon the immediate doer, and redoundeth not to the first mover, who will have every thing work in its own kind. No man could have had any 
z john. 19.11.  power against Christ, except it had been given him from above. Yet did not that excuse his adversaries, nay therefore they had the greater sin. For the greater the 
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 Devil cannot do any thing without God, yet 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque tamen quoniam mutabiles vires habemus, improbitatis nostrae culpa in Deum conferenda est. Non enim in facultatibus sunt vitia led in habitibus etc. Nemes lib. de natura homin.  when he speaks a lie he speaketh of his own: for he is a liar, and the father of it. 
c john. 8.44.   
Who being the first Apostate from God, 
The Fall.  and the perpetual enemy to God, and man, affecting to be the 
d Naturales impatientias in ipso diabolo deprehendo iam tunc cum dominum Deum universa opera quae fecisset imagini suae, id est, homini subjectisse impatienter tulisset Tertul. de pat. Adeò decepit eum quia inviderat. ibid.  Prince & God of this world in a proud emulation of God himself, and an 
e Eph. 2.2. joh. 14.30. 2. Cor. 4.4.  envious indignation against man, whom God had deputed as it were his Vicegerent, here upon earth, soon took occasion by the inhibition, and watching his opportunity, wrought subtly upon the woman's frailty, in nature 
f 1. Pet. 3.7.  the weaker vessel, and by her prevailed also against the man, with whom naturally the woman's importunate weakness is most powerful. And like as Ahitophell after his example gave counsel since to a rebellious son against his father, so did the Devil persuade the man to 
g 2 Sam. 16.21.  usurp upon that which God had precisely reserved unto himself, the knowledge of good and evil (
h Acts 15.18.  foreknown unto God are all his works and the issues of them from everlasting) pretending that by this means, the man should become as God himself, with absolute power, and command over the creature, whereof before he had but the bare use, & that only upon allowance, & with limitation. Thus was he fond persuaded to prefer his own vain affected glory to the glory of God, wherein he stood until then truly glorious and most happy. And so the forbidden tree proved indeed as it was 
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, ut tangendo vetitum invenirct supplicium. Aug. in Psal. 70.  called, the fruit of knowledge of good and evil, by man's sin and transgression. For now he learned what it meant by woeful experience, who knew not what evil should be, until he felt it, nor what was his own good with God, until he had 
k Non solum ut sint dij homines else desierunt, sed etiam qui quasi dij erant suam gratiam perdiderunt Ambrol.  lost it. A loss not to himself alone, but through his default, to all his posterity, who being in his loins are 
l Falso queritur de natura sua genus humanum. Sallust. initio bell. jug.  justly 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 In quo erat natura communis, ab ejus vitio est nullus immunis Aug. ep. 106. ad Paulin. Restat ut in illo primo homine peccasse omnes intelligantur, quiain illo fuerunt omnes, quando ille peecavit, unde 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 Peccara parentum alienasunt proprietate actionis, nostra sunt contagione propaginis. idem l. 6. contra julian. c. 4.  propagation corrupted with sin, or 
o Peccatum Originarium, vitium, languor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vetus iniquitas. Ignat. ep ad Trallian.  vice originary the polluted issue thereof, in all mankind, as an 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. O insirmitatem meam! Nam meam dico istam primi parentis infirmitatem. Greg. Nazianz. orat. 38.  he reditary disease infecting the blood, and a stigmatical scar, that cannot be done away, until nature itself shall be dissolved. For after that the man in his person had once vitiated our nature, he begat a son in his own 
q Genus humanum in parent primo, velut in radice, putruit, & ariditatem traxit in ramis. etc. Greg. ep. 53. lib. 7. indict. 2.  likeness, and after his image, the likeness of sin, and the image of corruption. 
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 we all sin, if we live to it, after the 
s Rom. 5.14.  similitude of Adam's transgression, 
t Liberum arbitrium captivatum non nisi ad peccatum valet, Aug. ad Bonifac. l. 3. c. 8.  preferring the pleasures of sin to the law of God, 
v Act 7.51.  always resisting the will of God? As our Fathers did so do we. 
x Rom 7.11.  For sin taking occasion by the commandment, worketh in us all manner of concupiscence, deceiveth, and by it slayeth us.  
Thus the law which by the covenant of nature 
y Rom. 7.10.  was appointed to life, 
The Law ever in force.  is by our transgression, and perverseness become unto us 
z C. 8.2.  the law of sin and of death, nature itself being judge. For the very Gentiles without the law had their 
a Rom. 2.15. Quos diri conscia facti. men's haber attonitos & surdo verbere caedit, Occultum quatiente animo tortore flagellum. juvenal. satire. 13.  thoughts accusing or else excusing one another; 
b C. 1.32.  knowing the judgement 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 live, the not doing thereof, but the contrary, must needs be death 
c pro magnitudine culpae illius naturam damnatio mutavit in peius, ut quod poenalitèr praecessit in peccantibus hominibus primis, etiam naturalitèr sequeretur in nascentibus coeteris. August. de Civ. D. l. 13. c. 3.  ipso facto. 
d Gen. 2.17.  In the day thou eatest thou shalt dye the death. For our breaking the law could not disannul the law, but that it is ever in force to bind us, although never of force to enable us to perform our duties. Nor could the forfeit of our bond discharge our debt to God, but that his law is ever of force against us, to exact the penalty, if there were not a remedy. But hath not God abrogated the law of nature, by contracting with us a covenant of grace? Nay thereby he hath established the law of an holy life. 
e Exod. 34. v. 28. Deut. 4. v. 13.  The words of the covenant were the ten Commandments. At the first promise of grace, there was a law of perpetual 
f Gen. 3.15.  enmity set between the seed of the woman and of the serpent; and in the contract of the covenant with Abraham, obedience to God his law is conditioned being employed in his charge, 
g Gen. 17.1.  walk thou before me & be thou perfect. But when God establshed that covenant with the children of Israel, he gave them the law written most authentically with his own finger, in 
h Exod. 31.18.  two tables of stone, to be kept for a testimony of his covenant with them, in the 
i Deut. 10.5.1. Kings 8.9. Heb. 9.4.  ark of his gracious 
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 jer. 31.32.33.  God will put his law in our minds, which was then put in the ark, and will write it in our hearts, which before was written in stone, that we may serve him in newness of spirit and not in the oldness of the letter. Did Christ jesus then when he came prove so unlike Moses, of whom he had said 
m Deut. 18.15.  that he should be like unto him? did he set himself so much against Moses, as utterly to dislike, and abolish that eternal law, which was given by his ministry? Nay he the lord over his own house, wherein Moses was a faithful servant, ratifies the law in every title. Saying 
n Mat. 5.19.  whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven. 
v. 17.  For he came not to destroy the law but to fulfil it; and he did so, not only as the great prophet, expounding it aright, and giving the true meaning thereof against the vain glosses of the Scribes and Pharises; nor yet farther as the great high priest, making satisfaction for our transgressions thereof, but as the sovereign Lord and King, he ratified it a royal law for ever. And therefore in the Apostles commission he gave them express charge to teach them, 
Age Martion omnesque iam commiserones & coodibiles eius Haeretici; quid audebitis dicere? Resciditnè Christus priora praecepte non occidendi, non adulterandi, non furandi? Ter. adversus Martion. l. 4. c. 36.  whom they baptised, 
o Mat. 28.20.  to do whatsoever he had commanded them. Now we know what commandment they gave us by the Lord jesus, the very same things in substance (as Saint Paul reckons them up. 1. Thess. 4. and elsewhere) which had been formerly given in command by Moses, & were at first written in man's heart to know & to do, & were ever acknowledged due by the light of nature. Whereof they were very careful, being tender, least by any means, their doctrine of grace by 
p Rom. 3.31.  faith, should in that respect be misconstrued.  
Wherefore the law remains the perpetual rule of our duty, 
The Case.  whereby we should live unto God his glory; though it be now altogether unsufficient for our safety, 
q Rom. 8.3.  being weak through the flesh. 
r Rom. 3, v. 19  Now we know that what things soever the law saith, it saith to them who are under the law, from the which none are exempt, jew nor Gentile, Christian, nor Heathen, that every mouth may be stopped, and all the world become guilty before God. For by the deeds of the Law, there shall no flesh be justified in his sight. Which we are taught ever 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 we might have eaten, and have lived for ever, we now justly stand bound over unto death, living only upon sufferance, and begging our bread from day to day. Secondly, the guilt of sin, by Nature's admonition, doth continually gall our consciences, with 
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 fear, whilst we do nothing but trespass one an other, and all against GOD, transgressing his righteous Law: whereby our life is lost, and death the forfeit and penalty of nature's bond, is a debt due by us, which we can not avoid, nor recover, unless God show mercy and forgive. Thirdly, praying against temptations, we acknowledge that every thing in the world which should have been for our wealth, is now by God's just proceed become unto us 
d Quibus accedendo animae consentiendoque quam invexere sibi, adjuvant servitutem, & sunt quodam modo propriâ libertate captivae. Both, lib. 5. pros. 1.  an occasion of falling. For it is just with God to 
e Fiunt eadem peccata & peccatorum supplicia praeteritorum, & suppliciorum merita futurorum, Aug. l. 5. c. 3. contra jul. Pelag.  punish us by the same things whereby we have offended him; whilst through lust we take to heart all occasions of sin, as tinder takes fire, & use all means with rage and fury, as fire doth fuel, to accomplish our own destruction. These are the 
f 2 Tim. 2.26.  snares of Satan, wherein he taketh men captives at his pleasure, these are the chains and fetters of darkness, whereby he leadeth them on, that they 
g Psal. 69.27.  fall from one wickedness to another, and never come into the righteousness of God, without his special grace and mercy. Thus 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 joh. 5. v. 19 Heb. 2 14.  he that hath the power of death, that is the Devil, being God's executioner, holdeth men captives through the fear of death all their life long, and all the long life of eternal death, under the power thereof, 
i Psal. 49.14.  which gnaweth upon them, like sheep, that lie in Hell, where the worm dieth not, and the fire never goeth out. Yet howsoever it far with us, God neither will, nor can be defeated of his glory, who 
k Eph. 1.11. Non fit praeter cius voluntatem, etiam quod fit contra ejus voluntatem. Aug. Enchiric. 100  worketh all things wonderfully after the counsel of his own Will, even whilst he suffereth them to do what 
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 unto them. For he will get Himself glory upon the proud and haughty, and upon all that forget God, as he did upon 
m Exod. 14.17.  Pharaoh and his Host, in their just confusion, and utter destruction. So that the very 
n Rom. 3.5.  unrighteousness of men, will they nill they, shall commend the righteousness of God, 
o V 7.  whilst the truth of God doth more abound through their lie unto his glory. And by his special grace and providence, this general defection shall turn in the end; to the advantage of his Elect, in the advancement of his glory. Who knoweth to bring light out of darkness, and good out of evil. 
p Rom. 9.22.  What if God willing then to show his wrath, and to make his power known, suffered at the first, and 
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 he might make known the riches of his glory on the vessels of mercy, which he had prepared unto glory?   

CHAP. II. The Covenant of Grace.  
The Articles and Authors of Grace. The Son of God the Mediator. The Son of man. The offices of Christ. The grace of our Lord jesus. The spirit of Grace. Preventing Grace. The state of Grace. The praise of the glory of God's Grace.  
How shall we be saved, and God be glorified by us?  
BY grace we are saved through faith, 
The articles and authors of Grace.  whereby God is glorified. For we by faith receiving the benefit, give him the 
* Eph. 1.6.  praise of the glory of his grace, whereby he prevents us, wherein he accepts us, wherewith he succours us, & having first brought salvation unto us, will finally bring us to salvation, according to the articles of the covenant of his grace in our Creed where the agreement is first drawn betwixt God the Father, Son, and Holy Ghost, on the one part, and the holy Catholic tholicke Church, on the other, as he saith, 
* jer. 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 love, according to his Law; and on God's part, the continual forgiveness of our sins: For so is the Covenant, 
a jer. 31.33.34. Heb. 10.16.17.  I will put my Laws in their hearts, saith GOD, and in their minds will I write them. And their sins and iniquities will I remember no more. And for the life to come, God will recover us from death, by the resurrection of our bodies, and we shall ever live in his sight, praising him, as he saith, 
b Ps: 50.15.  I will deliver thee, and thou shalt glorify me. Who himself alone is the only and all-sufficient cause of our salvation, and that of his free grace & goodness: the author and first mover, the Mediator & procurer, the immediate worker & dispenser of all in all. The unsearchable love of God the Father, who made all things, and ᶜ whose desire is to the work of his hands, foreseeing that man would not abide in honour, to glorify him unto eternal life, according to the course of Nature, provided from everlasting this way of grace, to glorify himself in our salvation. Which he hath ever from the beginning promised; & in time performeth, 
d 2 Tim. 1.9.  calling and saving us, according to his own purpose and grace, which was given us in Christ jesus before the World began. The grace of our Lord jesus Christ our Mediator and Redeemer, hath abundantly performed the same for us, 
a 2, Cor. 1.20.  in whom all the promises of God are yea, & in him Amen, to the glory of God by us, 
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 us, who by him do believe in God, that raised him from the dead, & gave 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 unto us, 
c Rom. 8.16.  testifying to our spirits that we are the children of God in Christ, that we are in grace and favour with him, and thereby working 
d Heb. 12.28.  grace in us again, to serve him with reverence and godly fear, 
e Eph. 1.14.  the earnest of our purchased possession, whereby we are sealed to the day of redemption. Although the several parts of our salvation be thus severally attributed to the Persons of the Trinity, for distinction in respect of their order, and the oeconomy amongst themselves, according to their personal proprieties, yet is our whole salvation, as all the outworks are, the joint work of the Trinity. But in this whole mystery of grace, the eye of our faith is most set upon our Lord JESUS, the 
f mal. 3.1.  Angel of the Covenant, 
g Heb. 12.24.  the Mediator of the new Testament, 
h Heb. 3.1  the Apostle and High Priest of our calling, 
i 1 Pet. 2.25.  the Pastor and Bishop of our souls, 
k Heb. 2.10.  the captain of our salvation, the 
l C. 12.2.  author and finisher of our faith. Because 
m Col. 1.19.  in him it pleased the Father all fullness should devil. 
n joh. 1.16.  And of his fullness we all receive by his Spirit, even grace for grace. 
The Son of God the Mediator.   
As he said of Abraham, so might he have said of Adam, before he was, I am. For he is the 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sybil. apud Lactant. l. 4. de vera sapientia c. 6.  eternal Son of God, 
o john. 1.1.  his Word, and 
p Prou. 8.  Wisdom, 
q john. 1.9.  the light 
r jam 1.17.  of the Father of lights, 
s Heb. 1.3.  the express Image of GOD, and brightness of his glory, 
t Exo. 23.20.21. c. 33.14. Esai 63.9.  the Angel of his presence, very God of very God, begotten not made, 
u Mich. 5.2.  whose doings out have been from everlasting, and 
x Es. 53.8.  who can declare his generation? 
* Christus est homo etsi Deus, Adam novissimus etsi sermo primarius. Tertul. de resur. carn.  Although he be called the second Adam in regard of the flesh assumed; for, the work of our redemption, as it was promised from the beginning, 
y Prov. 8.22.  The Lord possessed him, his essential word and wisdom, in the beginning of his way before his works of old, the 
a Rationem verò eorum, quae Deus ab aeterno in sapientia, id est in unigenito verbo disposuit, creans ibi omnia simul, quae postmodum consequenter producit in opera, secundùm provisum ordinem singula traducens etc. joan. Sarisber. Policrat. l. 2. c. 21.  mirror of his mind, the 
b Col. 1.15.  Image of the invisible God, the first begotten of every creature. By whom he purposed to make all things, to preserve some Angels, to recover 
c Nulla est personarum acceptio, quia sic alius gratis honoratur, ut alius debito non fraudetur. Et mox, Nec ulla est personarum acceptio in duobus debitoribus aequaliter reis, fi alteri dimittitur, ab altero exigitur, quod paritèr ab utroque debetur. August. ad 2. ep. Pelag. l. 2 c. 7.  some men, of whom he made choice in him, with a non obstante, notwithstanding the general fall at once in Adam, and our continual failing his grace, and falls in sin. For the Almighty and only wise God proceeds not merely upon occasion, or according to a bare speculative 
d Scientia existentium praescientia futurorum, dispositio faciendorum, providentia gubernandorum, praedestinatio salvandorum, est. joan. Sarisber. Polycrat. l. 2. c. 21.  prevision of what would happen, but by provision with Almighty power, most wisely and justly ordered by his providence, to accomplish his own purpose: 
e Eph. 1.11.  who worketh all things after the counsel of his own will. Wherefore it seems most agreeable to Scripture, and to the nature of the mystery of his will, therein revealed unto us, which 
f Durand, in 1. sent. dist. 41. q. 1. art. 9 Thom. Aq. 1. part. q. 23. art. 4.  some have well observed, that election was first ordine naturae, in the Son of God, as being the mirror, and then predestination by him, as the Mediator; that being an act of God's prescience, this a 
g Primitiva disponentis Dei gratia. joan. Sarisber. Policrat. l. 2. c. 22.  praedisposing of his providence. 
h Rom. 8.29.  For whom God did foreknow, that is, approve, and make choice of in him, in whom he foresaw all things before he made them, from everlasting, 
* Antiqui praedestinationem ad electos ut 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 firstborn amongst many brethren. 
i Eph. 1.4.5.  And again, he hath chosen us in him before the foundation of the World, that we should be holy and unblameable before him in love, having predestinated us to the adoption of children by jesus Christ, to himself according to the good pleasure of his will. Now Christ is the Mediator by whom all things are done, as they were purposed in him the mirror, from everlasting. He was the Mediator of creation, 
k joh. 1.3.  by whom all things were made, and without him was not any thing made that was made. 
l Col. 1. v. 16.  For by him all things were created that are in Heaven, 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 Mediator of conservation, 
m Heb. 1.3.  upholding all things by the Word of his power. 
n Col. 1. v. 17.  For he is before all things, & by him all things consist, as well men as Angels, 
o C. 2. v. 10.  for we are all complete in him which is the Head of all principality and power. And he is the Mediator of redemption, for the sons of men. A different manner of mediation by Christ, for effecting that one eternal election of men, and Angels in him. By whom they were confirmed that they should not fall, we are recovered though we did fall at once in Adam, and do often fall foul ourselves. 
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 have the pre-eminence. None could be the Lords Christ, to perform the offices of jesus, the Saviour, employed in that title, 
e Mat. 1.21.  to save his people from their sins, from the power and dominion of sin, from the punishment, damnation for sin; but the Son of God himself 
f C. 3.17.  in whom alone he is well pleased, and by whom all the powers of Satan could be conquered. 
g 1 john 3.8  For this purpose the Son of God was manifested in the flesh, that he might destroy the works of the Devil, and deliver us into the liberty of the sons of God. 
* john 8.36.  Now if the Son make us free, then are we free indeed.  
Therefore the Son of God, 
The son of man.  the middle Person of the three in order, became a middle person betwixt God and us, by participation of each nature, that he might be a fit means, and all-sufficient Mediator of our reconciliation, and redemption. 
h Gal. 4.4.  When the fullness of time was come, God sent forth his Son made of a woman, as was promised from the beginning, 
i Gen. 3.15.  The seed of the woman shall break the serpent's head, and was afterwards more plainly prophesied, 
k Es. 7.14.  Behold a Virgin shall conceive and bear a son, & thou shalt call his Name Immanuel. The blessed Virgin Mary, 
l Luke 1.35.  by the power of the Highest, through the working of the Holy Ghost, 
m Non autem omnes sunt sicut Maria, ut dum de Spiritu Sancto concipiunt, verbum pariant. Ambros. l. 2. in Lucam. Vbi virgo benè credula mentem suam & ossuum aperuit yt diceret, Ecce ancilla etc. 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 uteri, ut Christi matrem faceret. etc. Rupertus l. 1. de operibus Sparke: S: c. 9 &, c. 10. conceptusiste Spiritus Sancti non generatio sed operatio est.  conceived, bare, and brought forth our Saviour in the flesh. 
n Luk. 1.35.  Therefore also that holy thing which was borne of her, is called the son of God. As at the first 
o Gen. 1.2.  God spoke the word, and the spirit mon upon the deep, working therein an obediential power to be what God would: So in the fullness of time, the Word himself was made man of the blessed virgin, 
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 quip, non sic de illo, ut de patre, sic autem de illa, ut de matre natus est. August: Enchir. ad Laurent. c. 38.  by the overshadowing of the same spirit, which wrought 
b Et idem lib. 1. de peccatorum meritis & remiss. c. 29. Non concupiscentia carnis, sed obedientia mentis virgo concepit. etc.  faith and obedience in her heart, whereby she became indeed the mother of the Son of God. At first she doubted at the Angel's message; 
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 movere poterant, sed procul explosis illis omnibus, divinae 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 be, seeing I know not a man? But 
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 upon her (which might well be even whilst the Angel was speaking, 
e Acts 10.44.  As whilst Peter yet spoke, the Holy Ghost fell on all them which heard the word) than she believed what was told her; that the Son of God should become her child, assuming flesh of her, & then she said, 
f Luk. 1.38. Contingat mihi secundum verbum tuum, conceptus est voti. Ambros. l. 2. in Lucam.  Be it unto me according to thy word. She conceived the Word first in her 
g Deum verum prius ment quàm ventre fuscepit virgo. Rupertus l. 1. de operibus Sp. S. c. 9 Mente prius quam carne concepit. Gersontin prooem. centil. Respond O virgo Verbum, et suscipe Verbum, proffer tuum, et suscipe divinum. Bern. hom. 4. supermissus, etc. Respond Verbum, et suscipe Filium, da fidem et senti virtutem. Aug. Serm. de nativ.  heart by faith, and then his flesh in her womb. 
h Heb. 11.11.  Did not Sarah herself receive strength through faith to conceine, & was delivered of a child when she was past age, because she judged him faithful who had promised? So did the blessed Virgin; & more than so, 
i Faelix Maria quae Dei promissionem corde amplexa, sibi totique mundo salutem concepit ac peperit. Calu. in locum.  by faith; 
k Legerat Maria, ecce concipiet in utero, et pariet filium, imò credidit futurum, sed quomodo heret non anteà legerat. non enim quemadmodum fieret, vel prophete tanto fuerat revelatum.  for she having heard & believing that the seed of the woman should break the serpent's head, as it was promised at the beginning, that a virgin should conceine and bear a son, God with us, as it was afterward prophesied, and now believing through the Holy Ghost that she herself was so highly honoured to be that woman, that virgin, blessed amongst women, 
l Tantum enim mysterium non hominis fuit, sed Angelorum ore promendum. Ambros. lib. 2. in Lucam.  as she was greeted by the Angel, she became, not only the mother, but the 
m Mifit Deus Filium suum natum, non per mulierem, sed ex muliere. Bafil. in locum.  matter of Christ his humane nature. And therefore her cousin Elizabeth congratulating her conception, said, Blessed is she that 
n Luk: 1.45. Vides minimè dubitasse Mariam, sed credidisse, etideò fructum fidei consecutam: Ambros: in verba Elizabet: Beata quae credidisti: l: 2: in Lucam. Dicens, beata quae credidisti, apertè indicat, quià verba Angeli, quae dicta ad Mariam fuerant, per Spiritum agnovit. etc. Greg. hom 1: in Ezek. Itaque ab illa mox discedit Angelus, v●potè confecto planè negotio, cujus causa ad illam missus fuerat: Gualther: hom: 3: die conceptionis.  believed, for there shall be a performance of the things that were told her of the Lord. Thus the eternal son of God assumed, or took unto himself the humane nature, and without confusion of natures, became God and man in one person.  
It was necessary that Christ should be as well man, as God, to discharge his threefold office. 
The offices of Christ.  First of a Prophet to bring unto us the word of reconciliation, the glad tidings of saving peace & truth. For man having sinned, could no more endure to hear God himself speak in his majesty. And therefore when the Law was given, they craved an intercessor, saying, 
a Exod. 20. v. 19  Let us not hear the voice of God any more, lest we die, wherefore 
b Gal. 3. v. 19  the law was ordained by Angels in the hand of a Mediator. And for the gospel, Moses promised them, saying, 
c Deut. 18. v. 15.16.  The Lord your God shall raise up a Prophet unto you, from the midst of your brethren, like unto me, him shall you hear. Therefore the son of God came vailed under the flesh, that he might familiarly, and yet powerfully teach us his Fathers will. Again, because 
d Heb: 8: 3.  every High Priest is ordained to offer gifts, and sacrifices, therefore it was of necessity that Christ should have somewhat also to offer. And that such as was shadowed by their sacrifices, as might be acceptable to God, and available for us. 
e Heb: 9.22.  But without shedding of blood is no sacrifice, no remission, 
f c. 10.45.  Neither is it possible that the blood of bulls and of goats should take away sin. Wherefore when he cometh into the world he saith, Sacrifice and offering thou wouldst not have, but a body hast thou prepared me. It was just with God, that man should make satisfaction for man's transgression, and it was meet for us, that so the children of men might have the benefit of the Son of man's merit. Lastly, for his greater conquest, and of the more glorious redemption of us, and for the kingdom in us, to the Father, from the hands of our enemies, it became our Lord, and King, the captain of our salvation, to take our feeble nature, and that of the weaker vessel, that he might show his strength in our weakness, and conquer Satan at his own weapon. 
g Heb. 2.14.  He was therefore partaker of flesh and blood, 
v. 15.  that through death he might destroy him that had the power of death, that is, the Devil, and deliver them, who through the fear of death, were all their life time subject to bondage. 
h v. 10.  And it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings, that he might be 
i Isay. 45.21.  a just God and a Saviour. All which offices are accordingly discharged, and performed for our reconciliation and redemption, by that one Mediator betwixt God and man, the man Christ jesus. The office of the great Prophet he performed in the days of his flesh. 
k joh. 7.46.  He spoke as never man spoke, and sealed the truth of the word, which he had preached with his blood, as generally all the Prophets did. 
l Act. 7.52.  For which of the Prophets have they not slain. The office of the High Priest he performed at his death, himself the sacrifice, himself the Priest, as he had foretold by the word of his Prophecy, and he ever makes it good unto us by the power of his Majesty. He suffered a cruel, a shameful, a cursed death, upon the cross, measuring out the height, and depth, the length, and breadth, of his merit and satisfaction, for the sins of the whole world. 
m Heb. 12.2.  And now he that endured the cross despising the shame, is set down at the right hand of the throne of God. Where he exerciseth his regal power and authority, with all might and majesty, making good his word and sacrifice with God, for his faithful people, against all the enemies of hisgrace. 
n Act. 5.31.  For him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance unto Israel and forgiveness of sins. And he shall come again to judge both the quick and the dead: 
o Es. 33.22.  The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us. Wherefore although it be the scandal of the jews, and the reproach of Christians with them, and with all Infidels unto this day, that Christ should come in the form of a servant, and should suffer such indignity, and extremity as jesus did, not beseeming the innocency, and excelleney of such a person; as they supposed the Messiah should be: yet is it our glory, that the Son of God hath vouchsafed us such grace, and 
p Gal. 6.14.  God forbidden that we should glory, save in the cross of Christ jesus, 
q Luk. 24.26.27  knowing by all the Scriptures, that he ought to suffer such things, and so to enter into his glory. As it was showed by the 
r 1. Pet. 1.11.  Prophets through the spirit of Christ, that was in them, testifying before hand, his sufferings and the glory that should follow. 
s Habak. 2.3.  The vision whereof is yet for an appointed time, but in the end it shall speak and not lie. Which we are well assured, because the promises are by him already performed. For he hath broken the serpent's head, in that he overcame the Devil's temptations in person, cast him out of possession in other men, triumphed over principalities, and powers on his cross, and led them captive when he ascended, and hath ever since 
t Magnus Deus Pan mortuus est. vide Plutarchi libellum de defectu oraculorum.  silenced their deluding oracles, and he will shortly trample Satan under our feet. And for the other promise of the blessing upon all nations, he hath 
v Eph. 2.16.  reconciled all unto God in one body by the cross, having slain the enmity thereby, who came and preached peace to us, that were afar off, and to them that were nigh. 
x Gal. 3.8.  The very same Gospel which was preached before to Abraham, in thee shall all the nations be blessed, was thus performed. 
y v. 14.  For now the blessing of Abraham is come on the Gentiles, through jesus Christ.  

The grace of our Lord jesus.  
z 1. Cor. 1.30.  Who of God is made unto us wisdom, righteousness, sanctification and redemption. Wisdom in the acknowledgement of him by faith, 
a Colos. 2.3. Wisdom.  in whom are hid all the treasures of wisdom and knowledge; and of the Father by him, 
b Matth. 11.27. Cui enim veritas comperta sine Deo? Cui Deus cognitus sine Christo? Cui Christus exploratus sine Spiritu Sancto? Tert. l. de an; c. 1.  For no man knoweth the Father but the Son, and he to whom the Son hath revealed him; And both by the Holy Ghost, who proceeding from the Father and the Son, spoke by the Prophets and Apostles, and still speaks in their word, to the heart of every true believer. 
c 1. Cor. 12.3.  No man can say that jesus is the Lord, but by the Holy Ghost, by whom we also cry Abba Father. 
d Prov. 30.4.  Tell me now, who is he that ascended and descended, and hath established the bounds of the earth, what is his name, and what is his son's name, if thoucanst tell? If thou canst not tell, 
e v. 2.  Surely thou art more brutish than any man, and hast not the understanding of a man. 
f v. 3.  Thou hast not learned wisdom, nor hast the knowledge of the holy. 
g 1. john. 5.20.  But we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son jesus Christ. This is the true God and eternal life. For 
h john. 17.3.  This is life eternal, to know the only true God, and whom he hath sent jesus Christ, whereby we are made wise unto salvation.  
Christ is our righteousness, 
Righteousness.  even 
i jer. 33.16.  the Lord our Righteousness. 
k Rom: 3: 25. justitia Dei dicitur, non qua iustus est Deus, sed quam dat homini Deus, ut iustus sit homo per Deum. August. tract. 26. in johan.  whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness, that he may be just, and the justifier of him that believeth in jesus. 
m Rom. 10.5.  Moses describeth the righteousness of the Law, that the man that doth those things shall live, by them. Which Saint Paul applies unto us in Christ: That 
n v. 6.7.  we need not ascend into heaven, nor descend into the deep to seek the man, Christ is the man, who hath fulfilled all righteousness, and hath 
o Christi caro damnavit peccatum, quod nascendo non sensit, quod moriendo crucifixit, ut in carne nostra esset justificatio per gratiam, ubierat antè colluvio per culpam. Ambros: count: Novatian: de poenitentia: lib: 1. cap. 2.  satisfied for our unrighteousness. 
p Rom. 10.4.  Wherefore he is the end of the Law for righteousness to every one that believeth. 
q Cap. 5.18. Obedientia in utramlibet 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 jacob & vita beata. cap. 3.  For as by the offence of one man, judgement came upon all men to condemnation, even so by the righteousness of one, the free gift is come upon all men, to justification of life. Whereof they are altogether ignorant, 
r Rom. 10.3.  who going about to establish their own righteousness, have not submitted themselves to the righteousness of God. But 
s Luk. 7.35. Deus ergò sapientia est quia sapientia Dei Filius est: & mox, justificemus ergò Dominum ut iustificemur à Domino. Ambros, in Luc. l. 6. c. 1.  wisdom is justified of her children: And as it is our glory to glorify God, so to justify him is our righteousness.  
Again Christ is our Sanctification, 
Sanctification.  for 
a Heb. 2.11.  both he that sanctifieth, and they who are sanctified, are all of one, both of one nature, he having assumed the flesh, and we through him being made 
b 2. Pet. 1.4.  partakers of the divine nature by his spirit, & both in one case, he in our stead 
c 2. Cor. 5.21.  being made sin for us, and we in him by grace, 
d Col. 1.21.22.  whom he reconciled in the body of his flesh, through death, to present us unto God, holy and unblameable, and unreprovable in his sight. For as he satisfied God for us by his suffering; so he sanctified us unto God, by offering us up in himself. Lo I come, saith he, to do thy will O Lord. And he submitted unto the death, saying, not my will, but thy will be done. 
e Heb. 10.9.10.  By the which will we are sanctified, by the offering of the body of jesus, once for all. And by that offering he hath perfected for ever all those that are sanctified. 
f Rom. 5.19. In ptimo Adam offendimus, non faciendo praeceptum; in secundo autem Adam reconciliati sumus obedientes usque ad mortem crucis. Irenaeus lib. 5. advers. haeres.  Wherefore as by one man's disobedience many were made sinners, so by the obedience of one shall many also be made righteous.  
Lastly Christ is our redemption. 
Redemption  
g Gal. 3.13. Delevit chirographum, debita nostra, & affixit illud cruci, uti quemadmodum per lignum facti sumus debitores Deo, per lignum accipiamus nostri debiti remissionem, Irenaeuslib. 3. cap. 17.  For he hath redeemed us from the curse of the law, being made a curse for us. For it is written: Cursed is every one that hangeth on tree. And wherefore was the death on the tree accursed above all kinds of death but as the serpent was accursed above all beasts of the field? Both for the first transgression, whereof the serpent was the instigant, the tree the occasion. The father of all mankind would needs eat the sinful fruit of the forbidden tree, and the son of man must needs taste the deadly fruit of the cursed tree; to recover our salvation, as it were back again by the same way. 
h 1. Cor. 15.22.  Wherefore as in Adam all died, so in Christ shall all be made alive. Who having on the tree satisfied the law, 
k Colos. 2.14.15.  blotted out the had writing of ordinances that was against us, and took it out of the way, nailing it unto his cross. And having so spoilt principalities & powers, he made a show of them openly, triumphing over them in it. For when the law was satisfied and canceled, Satan's commission for 
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. Name & 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 1. Cor. 15.55.56.57.  O Death where is thy sting, O grave where is thy victory? The sting of death is sin, and the strength of sin is the law. But thankes be to God which giveth us victory through our Lord jesus Christ.  
Thus the grace of God, 
The spirit of Grace.  that bringeth salvation, hath appeared unto us in Christ jesus, by which 
n Eph. 2.8.  grace we are saved through faith; and that not of ourselves it is the gift of God, who worketh all grace in us by his spirit. As by the word & spirit of God every thing was made at first as God would have it: So now he calleth men 
a Deus quos dignatur vocat, & quem vult religiosum facit. Ambros. l. 6. in Lucam: c. 46.  whom he pleaseth, out of the world that lieth in wickedness, & they 
b Hic absque cmendicatisaliunde suffragijs quos compungit inungit, quos invitat consummate, quod praecipit efficit. Arnold. Bonav. lib. de operibus sex dierum cap. 2.  moved & enlightened by his spirit believe & come. 
c Haec erit vis divinae gratiae, potentier utique natura, habens in nobis subjacentem sibi liberam arbitrij potestatem, quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur. Tertul: de an. cap. 21.  Without whose grace we have no present faculty, or ability by nature to make means for grace, or of ourselves to use the means being offered, 
d Eph. 2.1. c 4.18.19.  Being dead in sins and trespasses, alienated from the life of God, past feeling. For although we have the same 
e Potentias habemus potestatem amisimus.  powers of nature as at the first, yet have we not the same nature all power to use them, being in ourselves utterly indisposed and disabled; as paralytikes have little or no use of their limbs and senses. And is it not often so with perfect men, 
f Potentia 

prima  
secunda    that they have not the power (as we say) to do on a sudden an ordinary thing at hand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrisost, in ●ad Corinth. hom. 24.  or to make use of that which is their own? 
g Eccl: 5.19.  Every man to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God. And if it be so with us in these natural things and temporal, how much more 
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 spiritual and eternal? 
i 1. Cor. 2.10.11.  Again 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 unto us. For 
k v. 9  they are such as eye hath not seen, nor ear heard, neither have entered into the heart of man. And naturally nothing enters into the heart but by some sense, whereby we have all our intelligence. Now 
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 perceived by sense, nor comprehended by science, but by manifestation of the truth to every man's conscience, in the sight of God, through a private intelligence, betwixt him & us by his spirit, whereby he revealeth himself in the word, 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Neque enim ab ullis perspici aut intelligi possunt, nisi quibus Deus & Christus eius concesserit intelligentiam. Just Mattyr. in Dialog. cum Triphone judaeo.  to whom he pleaseth, from under the letter, as Christ did sometimes manifest himself to be the word, the Son of God, from under the flesh. 
n Prou. 17.16.  Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to it? 
o 1. Cor. 2.14.  For the natural man receiveth not, nor indeed perceiveth the things of God, both because all our 
p jam. 3.15.  natural wisdom being carnal is earthly, and sensual, if not devilish; and because the things of God are supernatural. But 
q 1. Cor. 2.14.  they are spiritually discerned, by the same spirit, whereby they were revealed. 
r job. 32. v. 8.  Surely there is a spirit in man, but the inspiration of the Almighty giveth them understanding.  
Every grace of God in us, 
Preventing Grace.  is the impress of the like grace of God towards us expressed in Christ jesus, 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Vocat Chrisost: eiusque discipulus Isiodor. Pelus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  impressed on our hearts by the Holy Ghost, the almoner & dispenser of the manifold gifts and graces of God, 
t 1. Cor. 12.11.  dividing to every man sueverally, as he will, 
u Eph. 4 7.  according to the measure of the gift of Christ. 
* job. 1.16.  Of whose fullness we all receive even grace for grace, but every grace in its order, first faith, than those that are of faith, to wit, love and hope. 
x 2. Cor. 3.18.  For we all with open face beholding as in a glass the glory of God, namely 
y c. 4.6.  in the face of jesus Christ, 
z v. 4.  by the light of his glorious Gospel, 
a c. 3.18.  are changed into the same image from glory to glory, even as by the spirit of the Lord. God that spoke things at the first, when he spoke them their being, still 
b Rom. 4.17.  calleth things that are not, is if they were, & anon they are so; 
c Hos. 2.23. ● Pet. 2.10.  He saith to them that were ' not his people, thou art my people; and they moved by the holy Ghost say, Thou art my God 
d Gal. 4.9.  Now we know God by faith, 
* Ab initio fidei misericordiam consecutisumus, non quia fideles eramus, sed ut 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 known of God in Christ, 
e 2. Tim. 2.19.  having this seal, The Lord knoweth who are his. 
f 1. john. 4.10.  And herein is love, not that we loved him, but that he loved us, & sent his son to be a propitiation for our sins. 
a Non habet homo unde 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 Arausicanun 2. can. 12. vid. plur. c. 25. Amor Dei▪ quo pervenitur ad Deum, non est nisi à Deo patre, per jesum cum Spiritu Sancto. Per hunc amorem creatoris, benè quisque utitur creaturis Auglib. 4. cont. jul. c. 3. ad caleem.  When we were not loving unto him, nor any thing lovely in ourselves, but 
b Ezek. 16.6.  lay weltering in our blood, & were 
c Colos. 1.21.  enemies in our minds by evil works; then he reconciled us unto himself in Christ, & 
d Ezech. 16.6.  passing by, said unto us, live, yet now having 
e Rom. 5.5.  the love of God shed abroad in our hearts, by the Holy Ghost which is given unto us, 
f 1. Pet. 1.8.  we love him also though we have not seen him, & 
g Rom. 5.2.3.  we rejoice not only ' in hope of his glory, but in our afflictions for his sake, with joy unspeakable and full of glory, 
h 1. Pet. 4.14.  because the spirit of glory & of God resteth upon us. And still we follow after in hope, God succouring us with his grace, 
i Phil. 3.11.12.  if having not yet attained, we may be any means apprehend that for the which we are apprehended of Christ jesus. 
k Eph. 1.13.14.  In whom after that we believed, we were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory. 
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 whosoever will, let him take the water of life 
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 himself unto grace, or any way to make himself more worthy thereof then others, why should not 
m Rom. 9.13.  Israel that followed after the law of righteousness, have attained to the law of righteousness? Because they sought it not by faith. True: but why did they not believe? because they 
n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrisost. homil. 30. in acta At post.  had not the grace, 
o Matth. 13.11.  For to them it was not given to know the mysteries of of the kingdom of heaven. And for them who received the Gospel unto salvation, Saint Paul who was 
p Phil. 3.5.6.  an Hebrew of the Hebrews, and concerning the righteousness which is by the law blameless, professeth saying, 
q Tit. 3.5.  not by the work of righteousness which we have done, but according to his mercy he saved us. And how did 
r Rom. 9.30.  The Gentiles which followed not after righteousness, attain unto righteousness even the righteousness which is by faith? 
s Rom 10.20.  Esaias is bold & saith, I was found of those that 
t Fides erat quę data est non oranti; quae utique nisi data esset, orare non posset. quomodo enim invocabunt etc. Aug. ep. 105. ad Sixtum.  sought me not, I was made manifest to those that asked not after me. 
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, ut 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 have the same means, and far better natural parts, helps of art, and commendations of life, than some poor Publicans and sinners? We see our calling, How that 
x Mat. 20.16.  many are called but few are chosen, as it pleaseth him, 
y 2. Tim. 1.9.  who hath saved us and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ jesus 
* 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 2. Thess. 2.13.  We are bound therefore to give thankes unto God always, for the beloved of the Lord, because God hath from the beginning chosen them unto salvation through sanctification of the spirit, and belief of the truth, whereunto we are called by the Gospel. Whilst many others stand 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: jud. 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 Col. 2.14.  hand-writing against them uncancelled, 
c 2. Thess: 2.10.  who receive not the love of the truth that they might be saved.  

d Hab. 2.4.  Now the just shall live by his faith, 
The state of Grace.  for it shall be unto him according to his faith, which is of life, from God the father, in Christ jesus his son our saviour, by the Holy Ghost, quickening the Holy 
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 universalitas, ut & detoto mundo, totus mundus liberatus, & de omnibushominibus omnes homines videantur assumpti. Ambr. de vocat. Gent. lib. 1 c. 3.  Catholic Church, which is his body, 
f Eph. 1.23.  the fullness of him that filleth all in all. A life of grace here by reconciliation and communion with God, and a life of glory hereafter, through the forgiveness of sins, and resurrection of our bodies to eternal life; The 
g 1. Pet. 3.7.  grace of life in Christ worketh in us a life of grace by his spirit. For the sanctifying graces of GOD rest not in the habit, but are in action. 
h 1. Thess. 1.3.  The work of faith, the labour of love, the patience of hope. 
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 work, which did evidence their faith to be indeed, as they professed. 
k v. 16.  Wherefore God was not ashamed to be called their God. 
l jam. 2.22.  Faith wrought with their works, for 
m Heb. 11.6.  without faith it is impossible to please God, 
n jam. 2.22.  & by works was their faith made perfect: For the perfection of virtue consists in action. So must 
o c. 1.4.  Patience have her perfect work; 
p 1. joh. 3.18.  So must love be not in word, neither in tongue, but in deed and in truth. 
q Iam: 2.15.16.  If a brother or a sister be naked, and destitute of daily food, and one of you say unto them departed in peace, be you warmed and filled, notwithstanding you give them not those things, which are needful to the body, what doth it profit? 
r 20.26.  Faith without works is dead, and so is love, no faith indeed, but a bold presumption; no love indeed, but a mere pretence. 
s jam. 2.18. " Show me thy faith by thy works, but do thy works before God in faith. By faith ourselves are justified before God, by good works our faith and profession are justified, and approved unto men. For thereby it appears that we are in the faith, and that our faith is in God. 
t Tit. 3.8.  This therefore is a faithful saying, that they which have believed in God, be careful to maintain good works. 
u jam. 2.26.  For as the body without the spirit is dead, so faith without works is dead also. And if our faith be dead, whereby we live, how dead are we? 
* Iud: 12.  twice dead & plucked up by the roots. 
x Rom: 3.4 5. C.  We are justified by a lively faith, saith Saint Paul, 
y Iam: 2.  We are not justified by a dead faith, saith St james, wherefore little children, 
z 1. john 3.7.  Let no man deceive you, saith St john. He that doth righteousness, is righteous, even as he is righteous. 
a 1. Tim: 1.14.  Now the grace of our Lord is exceeding abundant, with faith and love, which are in Christ jesus. 
b 2. Pet: 1.3.  According as his Divine power hath given unto us all things that pertain unto life & godliness, through the knowledge of him that hath called us to glory and virtue.  
Now although the whole Church, and every true member thereof, whom the Father hath chosen, whom the Son hath redeemed, whom the Holy Ghost hath effectually called, through sanctification & sprinkling of the blood of jesus, be holy in God's account, & although God be glorified in his Saints here upon earth, by their blessed communion with him, & with all men in love, whereby they are also highly dignified, & in a manner diefied, 
c 2 Pet. 1.4.  being made partakers of the divine nature, so that they do far excel all the world besides 
d 1 john 5.19.  that lieth in wickedness: 
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 confess. 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 believe & confess, that we have still need of farther grace & mercy, even the forgiveness of our sins, if by any means we may attain the resurrection of our bodies to eternal life. Wherefore as on the one side, 
f 1 john. 1.6.  If we say that we have fellowship with God, & walk in darkness, we lie, & do not the truth. So on the other side, 
g V 8.  If we say that we have no sin, we deceive ourselves, and the truth is not in us. But if we confess our sins, he is faithful and just to forgive us our sins, & to cleanse us from all unrighteousness. If any man think that being of the Church, & in the communion of Saints, he needeth not the forgiveness of sins to the last, let him also raise his own body, from death to life. 
h Phil. 3.20, 21.  But we look for the Saviour, the Lord jesus Christ, who shall change our vile body, that it maybe fashioned like unto his glorious body, inheriting eternal life. Which gins so soon as we believe, 
i john 5.25.  for the hour is come, that the dead hear the voice of the son of God, & they that hear it live, & never ends, nor shall ever be quite interrupted by sin, nor death. 
k V 24.  For he that believeth hath everlasting life, & shall not come into condemnation, but is passed from death to life.  
The brief of all is, 
The praise of the glory of God's grace.  that, 
l Habak. 2.  The just shall live by his faith; which the Prophet Habakucke received of God, like as Moses received the Law, namely upon his watch-towre, with express charge 
m v. 2.  to write it, and to make it plain on tables. And the Apostle hath given us the constat thereof, purposely 
n Gal. 3.  comparing the two covenants together. 
o v. 11.  That no man is justified by the Law in the sight of GOD it is manifest, For the Justice shall live by faith. 
p v. 12.  And the Law is not of faith, but the man that doth them, shall live in them. 
q Rom. 3.27.  Where is boasting now? It is excluded. By what Law? By the Law of works? Nay, but by the Law of faith. 
r 1 Cor. 1.31.  That according as it is written, He that glorieth, let him glory in the Lord. Which we do, if we believe & do as we profess: if denying ourselves, & all other means, we ascribe the 
s Totum Deo deturqui vosuntatem hominis bonam praeparat adjuvan. dam, & adjuvat praeparatam. August. Enchir. ad Laurent. c. 37.  whole work of our salvation to God alone, endeavouring so to live, as may 
t Tit. 2.10.  adorn the doctrine of God our Saviour in all things, and not cause 
u 1 Tim. 6.1.  his Name & doctrine any way to be blasphemed. First acknowledging our own natural unworthiness, & untowardlines, 
* 2 Cor. 3.5.  who are not able of ourselves, to think any thing as of ourselves, we give God the praise of his 
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 Phil. 2.13.  who worketh in us both to will, and to do, of his good pleasure. And then of his 
z Sine illo vel operante ut velimus, vel cooperante cum volumus ad bona pietatis opera nihil valemus. Idem de. great. & lib. arb. c. 27.  assisting grace if we be willing, & obey, 
a 2 Cor. 6.1.  and receive not his grace in vain, 
b Mat. 3.8.  but bring forth fruits meet for repentance. For by well-doing we shall show forth the praises of him, 
c 1 Pet. 2.9.  that hath called us out of darkness, into his marvelous light, 
d V 12.  & shall thereby occasion others also to glorify God in the day of their visitation. 
e john 15.8.  Hereby God is glorified, that ye bear much fruit. Again acknowledging our unanswerableness yet to the grace received, by reason of our continual infirmities, we give him the 
f Majoris prętij beneficium est quod praestatur indignis. Salvian. l. 4. de. gub. Dei,  praise of the all-sufficiency of his grace to save us, notwithstanding our manifold deficience therefrom, whilst 
g 2 Cor. 12.9.  his strength is made perfect in our weakness. Therefore we glory in our infirmities, that the power of Christ may rest upon us. And withal confessing our continual sins, we give him the praise of his righteousness, 
h 1 john 1.9.  who is just to forgive us our sins, though many times he suffer not malefactors to go unpunished. 
i Iosh. 7.19.  As joshuah willed Achan to make confession of the fact, & to give glory to GOD. And as David himself did, saying, 
k Ps. 51.4.  against thee have I sinned, & done this evil in thy sight, that thou mayst be justified when thou speakest, & clear when thou judgest. Lastly, believing the resurrection of the body, we give God the praise of the 
l Eph. 1.19.  exceeding greatness of his power to us-ward who believe, 
m Phil. 3.21.  according to the mighty working of his power, whereby he is able to subdue all things unto himself. As 
n Ro. 5.17.18.20  Abraham believing God, who quickeneth the dead, against hope believed in hope, & staggered not at the promise through unbelief, but being strong in faith, gave glory to God. And if we give him the praise of the glory of his grace, 
o Ps. 84 11.  he will give us both grace & glory, & no good thing shall he withhold from them that live a godly life. 
p jer. 9 v. 23.  Wherefore let not the 
q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hom. in Psal. 33.  wise man glory in his wisdom, 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 he understandeth, and knoweth me, that I am the Lord which exercise loving kindness, judgement & righteousness 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 legal Testament. The new Evangelical Testament. The event of prophecies. The power of the Gospel, The Church. The administrators and over seers. Scripture the absolute Canon of faith and life.  
What assurance is there of the Covenant of Grace?  
WE have GOD his Word for it in the Scripture, and that in two Testaments, both written from his own mouth, and by the direction of his Spirit.  
The covenant of grace being not a bargain made with God by our own selves, 
The Will.  but procured for us by the intercession of a Mediator, & that through his death, he therefore disposeth the estate of life so purchased, to the 
a 1 Pet. 3.7.  heirs of grace, by Will and Testament. 
b Luke 22.29.  I bequeath, saith he, a Kingdom unto you, as my Father hath bequeathed unto me. A Testament is a covenant by will, 
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 Executor, who proving the Will, stipulates & gives his faith by acceptilation. For he that accepts the offer, undertakes & binds himself to perform the condition. So is the estate of grace conveyed by 
d Berirh. Foedus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Testamentum. vid. jun. paral. l. 3. in c. 9 ad Heb. ver. 15. etc.  covenant testat, or by testament covenanted, in which respect the terms are promiscuously used. And the authentic books of Scripture, being the public instruments of God his will in writing, are called testaments, because they contain the 
e Quae Deus occulta esse voluit, non sunt scrutanda: quae autem manifesta fecit non sunt neganda, ne in illis illicitè curiosi, & in istis damnabiliter inveniamur ingrati. Ambros. l. 1. de vocat. Gent. c. 7.  perfect will of God concerning us in Christ jesus; the Gospel declaring what he will do for us, the Law what service he will have us do unto him. Whatsoever else is mentioned in Scripture, whether God's promises or threats of things temporal or eternal, or his works of creation, or providence, his blessings or judgements, or whether the words or deeds of men or angels, good or bad, all serve one way or other to confirm, or illustrat the will of God, concerning us, in some point of the Law, or in some article of our Creed. Which two parts of the covenant, as it were the condition & the obligation, have been ever the same in substance, though not always in like manner dispensed, especially the Gospel by reason of some weighty circumstances. The Law was never given or made positive without the Gospel, neither is the Gospel now without the Law, although the old testament be usually called the Law, & the new the Gospel, because the Law is predominant in the one, and the Gospel in the other; and the form of the covenant, is in the one logall, in the other Evangelicall.  
At first it was only a promise by word of mouth, 
The Word.  
f Gen. 3.15.  The seed of the Woman shall break the Serpent's head. Which GOD afterwards drew in form of Covenant with Abraham, saying, 
g c. 12.3.  In thy seed shall all the Nations of the earth be blessed. 
h Rom. 4.11.  And he received the sign of circumcision, a seal of the righteousness of faith. It pleased the Son of GOD in personal appearances, to converse with men more familiarly, & to acquaint them with his Father's will, and purpose by lively voice, whilst yet they walked with him, in their uprightness & simplicity. 
i Habet vocalis traditio nescio quid latentis onergiae. Hier.  Such kind of instruction, by the Word himself in person, did best befit the infancy of the Church, that we might betrayned up by degrees to spell his grace, when it should afterward be committed unto us in writing. And it was needful for the first believers to have a more immediate conference with God, that they might begin to us in the faith, with a full assurance. Who also being long lived & faithful, might more safely transfer the will of GOD committed to their trust, by tradition to their posterity, for many generations. 
k Gen. 18.17.18 19  Shall I hide from Abraham, saith the Lord, that thing which I will do, 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 household after him, and they shall keep the way of the Lord.  
But when once the Church was grown 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 gave them the copy of his Will in writing, 
l Exod. 31.18.  the ten commandments written with his own finger, & the whole Law written by Moses, with the history of the Creation, & of his providence from the beginning of the world. And after Moses was gone, 
m c. 33.11.  with whom God spoke face to face, he continually stirred up other Prophets, whom he instructed 
n Numb. 12.6.  by dreams & visions & secret inspirations, rising up early, & sending them day by day unto 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 prophecies or sermons were recorded by themselves, & other 
o Quihaec scripserit valdè supervacue quaeritur. Ipse haec scripsit qui haec scribenda dictavit. Quid aliud agimus nisi legentes literas magni eujusdam viri de calamo perscrutamur? Graeg. praef. in job. 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.  public notaries to the same spirit of truth, & were received by the people of God, 
p Hos. 8.12.  to whon he had written the great things of his la, whereby they might try & examine the same, 
q Rom. 3.2.  & to whon his Oracles were committed in trust, their chiefest prerogative & advantage above all nations, until himself came and confirmed all, saying, 
r john 5.39.  Search the Scriptures for they testify of me. 
s 2 Tim. 3.16.  All Scripture is given by inspiration of God, & the prophecy came not in old time by the will of man, but the holy men of GOD spoke as they were moved by the Holy Ghost. 
t Heb. 1.2.  But in these last days, God hath spoken unto us by his Son in the flesh. For 
u c. 2.3.  the great salvation began to be spoken by the Lord himself, as it is reported in 
* Act. 1.1.  the Gospel, a treatise of all that jesus began both to do and teach, and 
x Heb. 2.3.4.  it was confirmed to us by those that heard him. God also bearing them witness both with signs & wonders, & diverse miracles and gifts of the Holy Ghost, according to his own will. 
y 2. Pet. 1.15. Apostolos idem Evangelium quod praeoncionaverant postea per Dei voluntatem in Scriptures no, bis tradidisse fundamentum & columnam fidei nostrae suturum dicit Irenaeus l. 3. c. 1.  Who also provided that after their decease, the Church might always have a memorial of those things which they had preached. And therefore after their acts, it was not grievous unto them to write the same things which they had taught, & for us it was a safe thing, that by their several epistles, some of them to the Church in general, which were accordingly dispersed, in many places, others to certain particular Churches, which they also 
z Coloss. 4.16.  were to communicate unto others, as it were so many copies, in so many men's hands, to be 
a Ipsi sanè pauci esse debuerunt, ne multitudine vilesceret, quod clarum religione esse oporteret, nec tamen ita pauciut 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. john, who was, as we may say, of Christ his bosom, besides his Gospel, and Epistles, continued on by revelation until his coming again, foretelling all things concerning the Church of God in the mean time, which experience makes good daily in our eyes.  
Now we may be sure that the Scripture is the Word of God, 
That the Scripture is the Word of God.  Not only because it saith so, but proves it by a threefold argument not to be eluded. The intent of it, The consent in it, The event by it. 
b Non ex sapiencia sapiena Deus, sedex sapiente Deo sapientia procedit. Orig. ad Rom. in calce.  Theologie is not the inventiö of humane study, but as the name imports, it is the Word of God, which he spoke, and which speaks of him. For God is both the author and the matter thereof, & all in Christ, 
c Col. 2.3.  in whom are hid all the treasures of wisdom & knowledge. Which mystery provided in the counsel of God from everlasting, it was needful for us to know from the beginning, that we might have the benefit thereby, and God the glory by us. 
d Edocuit autem Dominus, quoniam Deum scire neme possit, nisi Deo docente, ho est sine Deo non cognosci Deum: Irenaeus: l: 4: c. 14:  And that could not be, but by God his own word, who only was privy to his own purpose. Therefore the eternal word and wisdom of the Father, 
e Prov. 8: 31.  Who was ever delighted to be with the sons of men, hath spoken in divers manners, at sundry times; at first in personal appearances, 
f Praeludia incarnationis Tertul:  the forerunnings of his incarnation, afterwards by his forewitnessing spirit in the Prophets, for 
g Revel: 19: 10:  the testimony of Christ jesus is evermore the spirit of prophecy, and now at last in the flesh, as was promised from the beginning. He is the Word in substance, whereof the Scripture is the utterance. The unbelieving jews cavilled with jesus, 
h john: 8.13.  that his testimony of himself was not good, 
i v. 15.  judging of him after the flesh, and according to their manner 
k c. 5.44.  who received honour one from another, and sought not the honour that comes from God.  
But as Christ then proved himself to be the Word incarnate, 
The intent of Scripture.  so doth the Scripture prove itself to be the word written. 
l john: 7.18.  He that speaks of himself, seeks his own glory: but he that seeks his glory that sent him, the same is true, and there is no unrighteousness in him. So did Christ seek the glory of God unto the death, so doth the Scripture throughout. For it is the main scope both of the law and of the gospel; and of all that have spoken or written the word of God. For they speak not in their own names, in any vainglory, but in the name of the Lord, thus saith the Lord; and they conceal not their faults, and infirmities, that God only may have the glory of his own word. Which though it be sometimes 
n Num verò Deus & mentis & vocis & linguae artifex, disertè loqui non poterit? Imò verò summa providentia carere fuco voluit ea, quae divina sunt, ut omnes intelligerent, quae ipse omnibus loquebatur. Lactant.  plain, is always 
o Ps. 19.8.  pure, though sometimes dark, is always 
p Heb. 4.12.  powerful, & in all respects most 
q Institui animum intendere in Scripturas sanctas, ut viderem quales essent. et ecce video rem non compertam superbis, neque nudatam pueris, sed incessu humilem, successu excelsam, & velatam mysterijs. August. l. 3. confess. c. 5.  majestical. Again, 
r job. 5.3.4.  I receive not testimony from man, saith Christ, but these things I say, that ye might be saved. Indeed in matter of judgement, where there is a claim of right, & a strict proceeding in law, 
s Deut. 17.6. joh. 8.17.  every word shall stand, in the mouths of two or three witnesses. 
t v. 15. c. 5.45.  But I judge no man, saith Christ. So for the Scripture first of the old Testament: 
u Rom. 15.4.  Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, might have hope. And for the Gospel in the New Testament: 
w joh. 20.31.  These things are written, saith Saint john, that ye might believe, that jesus is the Christ the Son of God, and that believing you might have life through his name.  
We may be sure all this is not forged by any creature, man or Angel, good or bad: for none that hath any fear of God, durst arrogate to himself such power, & authority, as is proper to God alone; and no Devil nor instrument of his, would ever speak so much good of God, and 
x Nulla alia scriptura nisi ista immediatè ducitad vitam beatam, quae sola est vita simplicitet quia mortem neseit. Lyranus in prolog: in SS. bibls.  so much for our good, to his glory in our salvation. It is our part therefore to give him the glory, that we may reap the benefit. 
y john. 3.33.  He that hath received the testimony of Christ, hath set to his seal, that God is true; but he 
z 1. john. 5.  that beleveeth not, hath made God a liar, because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son. It were unreasonably foolish for us in this case to demand farther proof of God his word, because it is a case not of judgement but of covenant, and that of his free grace, for our only benefit, not for any advantage to himself; and that upon this only condition, that we truly believe and accept it. 
a joh. 5.24.  He that believeth shall never come into condemnation, 
b joh. 3.18.  He that believeth not, needeth no more judging, he is already condemned in himself, because he hath not believed. For therefore his sin remaineth, for the which the law condemneth. Will condemned malefactors stand upon it, to have the King prove his pardon, before they will accept it? 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Tim. 1.15.  This therefore is a faithful saying & worthy of all acceptation, that jesus Christ came into the world to save sinners. Let him receive it that can, saying, I am the chief.  
For the consent of Scripture, 
The consent in Scripture.  it hath in effect been declared already, the sum whereof is, that the Law and the Prophets give testimony to Christ, foretelling what he should do. 
d joh. 5.39.  Search the Scriptures, saith he, for they testify of me. 
e Quibus Dominus testimonium perhibet, tanquàm testibus suis. Aug. l. 2. contra ep. Gaudentii. c. 23.  And he again gives testimony unto them, performing what they forespoke of him. 
f joh. 5.36.  The works, saith he, that the Father hath given me to finish, the same works do witness of me. For all things were foretold of him, 
g Ioh: 13: 19  that when they came to pass we might believe. So that the two Testaments give 
h Nàm quia latorem duo testamenta per unum pacta Deum in Christo copulat una fides, Lex antiqua novam firmat, veterem nova complett In veteri spes est, in novitate fides. Sed vetus atque novum coniungit gratia Christi.  mutual testimony one to the other in Christ, and both give testimony of him, and he to them: like 
i Exod. 25.18. c: 37: 8. 9 Nun tanquam duo Seraphin clamant adinuicem concinentiam laudis altissimo: Ita duo testamenta fideliter concordantia sacratam concinunt veritatem Deo? Aug. ep. 119: ad januar.  as the 2. Cherubims, over the mercy seat, point with their wings one to the other, and both look down into the Ark of the covenant. They in the Old Testament 
k 1. Pet. 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  minister the things, which are now reported unto us, by them that have preached the Gospel unto us, with the Holy Ghost sent down from heaven, which things the Angels desire to look into: 
l Eph. 3.9.10.  Even the mystery which from the beginning of the world hath been hid in God, who created all things by jesus Christ, which now by the Church is made known unto principalities and powers, in heavenly places, even the manifold wisdom of God, according to the eternal purpose, which he purposed in Christ jesus our Lord. The word in substance and the word in utterance, the two principal pillars of God his Church stand like the 
m 1. King's: 7.21.  two pillars in Solomon's porch, jachin and Boaz. The word gives testimony unto Christ, first foretelling, and then reporting all things of him, and Christ in whom is strength, shall establish his word, performing all things accordingly. The same reason evicts by process from the word of God, that jesus is the Christ, and by regress from Christ, that the Scripture is the word of God: for if those things be fulfilled in jesus which were spoken of Christ, and which none could foretell but God, then is jesus the Christ, & the Scripture the word of God. 
n 2. Cor. t. 20.  Now all the promises of God are yea, and in him amen, to the glory of God by us. The Prophecies of the Messiah are precisely observed, throughout the Gospel, to be fulfilled in him, with this note, That it might be 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 jesus, as the Apostle demonstrates by a perpetual parallel, in his epistle to the jews; who stood much thereupon.  
Whatsoever is future, is until than obsoure. 
The old Legal Testament.  So was the covenant in the Old Testament, and that so much the more, because it was in a legal form, and went on in a legal tenor by command with promise, as that of works did. 
o Exod. 34.28. Ps. 78.5.  He declared unto them his covenant which he commanded them to perform, even ten commandments. Nay not only the moral duties, but even the graces which had been promised, were commanded in certain types, and figures, to be observed, and their faith thereof to be professed by rites and ceremonies. The Law was so given, that it might be, not only an hand writing of ordinances against them, but withal an hand leading of them unto Christ the ever promised Messiah, so shadowed unto them. 
p Quid est aliud hodièque gens ipsa judaeorum, 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 judaei? Codicem portat judaeus, undè credat Christianus: Librarij nostri facti sunt, quomodo solent serui post dominos codicesferre stisti portando deficiant, illi legendo proficiant.  And it ever remains unto us an hand-writing against them who have not believed. For it should have been their 
q Gal. 3.24.  Schoolmaster unto Christ, 
r v. 19  For it was added because of transgressions, to keep them within the pale of the covenant, which they were ever most ready to transgress, and to lead them to the fountain of grace, which else they would never have sought: whilst by the one law they knew how God would be served, and failing thereof, they might perceive by the other, how yet notwithstanding they should be saved. A kind of discipline fitted to the 
s Gal. 4.1.  nonage of the Church and forwardness of that people, that by visible things they might be drawn on, and be kept under by the Law, as it were 
t Gal. 3.23.  guarded, and shut up, and paled in unto the faith, which should afterward be revealed. The ceremonial law, given by Moses, in certain signs and figures, proper to that time of infancy, for the help of their faith, is now ceased, since the things themselmes came in sight. 
u 1. Cor. 13.10.  For when that which is perfect is come, then that which is in part shall be done away: as the lesser lights are swallowed up in the glorious splendour of the Sun. Wherefore to practise those ceremonies of figure, which are abolished, being accomplished, were jewishly to deny Christ, and to bring in practise their ceremonies of order, by any imposed, or with any supposed necessity, which was the brickwall of partition, is very repugnant to Christian liberty. 
w Galo: 5.1.  we must therefore stand fast in the liberty wherewith Christ hath made us free; else Christ shall profit us nothing. The judicial law proper to that kingdom of the jews, for their civil government, although it be not necessarily enjoined us, yet being God his own commentary upon the moral law, and an absolute form of government, appointed by God himself, for his own people, cannot be unworthy our imitation, in the equity thereof, so fare as it may stand with these times, and with the conditions of several nations. But the moral law of the necessary duties of love, abideth for ever. 
x 1. Cor. 13.8.  For love never fails, but is ever more and more perfected, from a kind of servile fear at the first entrance, to a willing obedience, and from the will here, to a perfect deed hereafter.  

y jobn: 1: 17:  The Law was given by Moses, but grace and truth came by jesus Christ. They under the Old Testament lightly following the letter, mistook the meaning, 
z 2 Cor: 3: 13.  not looking to the end of that which was to be abolished, whereunto Moses had an eye under the veil. For they perceived not so well the grace intended by the legal Testament, which the perfection of the moral law, whereof they could not but fail, should have forced them to seek; and the imperfection of the typical law 
a Heb: 7: 19:  which made nothing perfect, should have led them to find: But they generally rested in the 
* in opere operato:  work done, as was commanded by either law, when as themselves were unsufficient to do the one, and the other was in itself as unsufficient to help them. 
b Heb: 10: 1.  For if the sacrifices which they offered year by year, continually, having a shadow of good things to come, and not the real form of them, could make the comers thereunto perfect, would they not have ceased to be offered? 
c Heb. 7.11.  And if perfection were by the first Testament, what farther need was there that another Priest should arise, a Priest of another order, 
d v. 16.  made after the power of an endless life? 
e c. 9.15.  For this cause therefore Christ is the Mediator of the New Testament, that by means of death for the redemption of transgressions, that were under the first Testament, they which are called might receive the promise of eternal inheritance. 
The New Evangelicall Testament.   
And now the Gospel preached unto us, what is it, but the performance of that 
f Rom. 1.1.2.  which was promised long before by the Prophets in the holy Scripture? What is it but 
g 1. Pet. 1.12.  the report of those things which they did minister unto us? What is it but the revelation of that grace in Christ which was shadowed in the law? What is it but the 
h Act. 13.32.  glad tidings, how that the promise which was made unto the Fathers, God hath fulfilled the same unto us? For 
i Heb. 4.2.  the same Gospel was preached unto them and unto us. 
k Iste intellectus Ecclesiae Catholicae convenit, quae & veteris et novi Testamenti unam asserit providentiam, nec distinguit in tempore quos conditione consociavit. Hieron: l. 2. come. in ep. ad Gal. c. 4.  The old covenant in the New Testament, promised by the Old, performed by the New, 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iust. Mart. Quaest, & Resp. ad Orthod: p. 354. Novum Testamentum in veteri est figuratum, & vetus in novo est revelatum. Aug. contr. adu. legis. l. 1. c. 17.  shadowed in the Old, revealed in the New, reserved to one nation by the Old Testamen, extended to all nations by the New. The new covenant spoken of in the old Testament, not a covenant upon new conditions, but a new condition of the old covenant. No new covenant (
m 1. joh. 2.7.  as Saint john speaks of the commandment) but the old covenant which was from the beginning. And yet a new covenant God makes with us, which thing is true in him and in us: In him, because the covenant is renewed, as he promised in the seed of Abraham, which is Christ, with all nations of the earth. 
n Gal. 3.8.  For the scripture foreseeing that God would justify the heathen through faith preached before the Gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed. It is true in us because we are 
o Israel spiritualis à carnali non nobilitate patriae, sed novitate gratiae, nec gente sed ment distinguitur. August: doct. Christ. l. 3. c. 34.  renewed thereby. 
p. 2. Cor. 5.17.  For if any man be in Christ jesus he is a new creature, Old things are passed away, behold all things are become new. The new Testament is ever new, being once perfected, never to be antiquated. 
q Heb. 7.18.  But there is verily a disannulling of the commandment going afore, for the weakness and unprofitableness thereof. The covenant of promise was rather a promise, than a covenant, and the typical Testament was 
r Regem expressurus pictor, cum suo equitatu & hostibus victis in triumpho, rudi adhuc operi line. as tenues & obscuras inducit, quae autem totum complectuntur quod erat effigiandum, quae tamen ita picta non discernuntur, nisi à peritissimis: sed posteaquam colores & splendidos & florentes obduxit, tunc omnia siunt illustriora, & accedentibus facile cognita, & perspecta redduntur. Serm. in dictum Pauli, Nolo vos ignorare fratres Chrisost. 1. Cor. 10.  a draught of God his purposed will aforehand, rather than the Testament itself, and therefore until it was fully enacted, it was rather called a testimony, than the Testament. 
s Ps. 78.5.  He established a testimony in jacob, and appointed a law in Israel, which he commanded our Fathers. For it tended unto this, as a testimony of what was intended and should after be performed, Yet was that legall-testimony or typical testament for the time a conspicuous monument of God his singular grace, and truth unto his people, according to the covenant with Abraham their father. In which respect Moses exulteth in their behalf, saying, 
t Deut. 4.7.8.  What nation is there so great that hath God so nigh unto them, as the Lord our God is in all things, that we call upon him for? And what nation is there so great that hath statutes and judgements so righteous, as all this law which Iset before you this day? But the will of God was not made complete, nor consummate until Christ. 
u Heb. 9.16.17.18.  For a Testament is not of force until the death of the testator whereupon neither was the first testament dedicated without blood. But at the last when all was performed indeed, by the mediator, and testator himself, which was promised, and prefigured, then was his Testament consummate, as his act and deed for ever. And his will is his deed to them that prove it. 
The event of Prophecies.   
Nay the Word proves itself to be of God 
x Es: 44.7. c. 42.9.  For who as I saith the Lord shall call and shall declare it, and set in order for me, since I appointed the ancient people? To instance in one or two prophecies, most pertinent to our purpose, proving at once that jesus is the Christ, and the Scripture the word of God. That of jacob at the beginning, concerning the state of God his Church, and kingdom, that it should be amongst his Children the Israelites until 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 type also of the Church. 
z Gen. 49.10.  The sceptre saith jacob, shall not departed from judah, nor a lawgiver from between his feet until Shilo come: and unto him shall the gathering of the people be. Accordingly the state of the jews had its growth, flourishing, and decaying until Christ jesus came. When they made open profession, saying 
a joh. 19.15.  we have no king but Caesar. Until than the sceptre was in judah, or the lawgiver, some inferior magistracy, betwixt his feet, the jews were a certain nation, yea the peculiar people of God. 
b Psal. 114.2.  judah was his sanctuary and Israel his dominion; But since Christ came, the gathering of the people hath been unto him, all nations of the earth have sought unto him for the blessing, whole kingdom is over all, the Church being now Catholic, and Universal. 
c Es. 2.3.4.  Out of Zion the law is gone forth, and the word of the Lord, the sceptre of his kingdom, from jerusalem: all nations flow unto it, & he judgeth among the people. For the other prophecy; 
d Hag. 2.9.  that the glory of the second temple should be greater than was of the former, it was fulfilled when the son of God, the Lord of his house was presented in this second temple; 
e 1. Pet. 2.4.5.  upon whom a living stone disallowed indeed of men, but chosen of God and precious, we also as lively stones are built up a spiritual house. 
f Eph. 2.21.  And being fitly framed together in him, grow into an holy temple in the Lord. This was the glory of the second temple, when 
g Hag. 2.7.  the desire of all nations came and filled this house with glory, greater glory than was of the former, as much as the 
h Heb. 3.  Lord of the house excelleth the house, 
i john: 2.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et I esus aderat, Deus & templum, Deus, inquam tempore omniantiquior, & templum novum, uno 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 spiritual house of lively stones excelleth a material house of earthly stones; as much as the Church Catholic excelleth the narrow compass of Iury. At this time by means of these and the like predictions, which could not but be generally rumoured abroad, the desire of all nations was kindled, and the expectation of all people was awakened. 
k Pluribus persuasio inerat, antiquis Sacerdotum literis contineri, eo ipso tempore fore, ut valesceret Oriens, profectique Iudaea rerum potirentur. Tacit. Hist. lib. 5. Percrebuerat Oriente toto, vetus & constans opinio, esse in fatis, ut eo tempore judaeâ 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 judea, as the Heathen writers, together with josephus, do witness, 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 be blessed. 
l Malach. 3.1.  And the Lord himself whom they sought, came suddenly into his temple, even the Angel of the covenant, whom we delight in. 
m Luke 2.28. etc.  Whereupon the just old Simeon, having Christ in his arms, sang his Nunc dimittis, Lord now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation, which thou hast prepared before the face of all people, to be a light to lighten the Gentiles, and to be the glory of thy people Israel. For this was their glory, and the glory of their Temple, that 
n Rom. 9.4.  to them pertained the adoption, and the glory: and the covenants, and the giving 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 over all, God blessed for ever. Amen. Many other things were foretold of him that should come, which were accordingly fulfilled in Christ jesus. 
o Act: 7.24.  For all: he Prophets from Samuel & those that follow after as many as have spoken, have likewise foretold of these days. Whose other predictions of temporal things also were all generally subordinate to things spiritual, and eternal in Christ jesus. So it pleased God to temper them together, as the promise of an abundant seed to Abraham, and the gathering of the Gentiles in him; the promise of the land of Canaan, and of an heavenly kingdom; the perpetual succession of David's race in the kingdom of Israel, and the eternal kingdom of Christ in his Church; the prophecy of the jews deliverance from their captivity, and of the general resurrection; Christ his prophecy in the Gospel of the destruction of jerusalem and of the end of the world, 
p Prophetiae in vicem sibi tempora concinunt ut aliquandò ex futuris. praeterita, aliquandò ex praeteritis futura probentur Greg. praef. in Ezech.  that by the event of these temporal things in their seasons, they and we might be the better assured of the eternal to be fulfilled in the end: and that by the hope of things eternal we may be comforted howsoever it goeth with us in the meantime. Is it not the word of God who speaks things and they are so? He foretold things to come in the old Testament, but by the new he brings them to pass.  
For 
q Rom. 1.16.  the Gospel is the power of God unto salvation to every one that believeth, 
The power of the Gospel.  effecting that in us which it tells us. The glutton in the Gospel was persuaded that 
r Luke. 16.30.  if one might come from the dead his brethren would believe him, though they did not hearken to Moses and the Prophets. Behold Christ risen from the dead, how by virtue of his quickening spirit, in this word of life, he gaineth every where infinite believers, and so recovereth them from death to life. Behold so many 
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, ut 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 giving testimony to the word of God. The Gentiles 
t Luke 1.79.  who sat in darkness and in the shadow of death, and sinners of all sorts, who had 
u Eph. 2. c. 3.19.  been dead in sins and trespasses, alienated from the life of God, and past feeling. Never did the word of any man or any oracle gain that general credit, and beget such a new life in men, so holy, so happy, nor all that ever men and angels could speak did make such a blessed change throughout the world, as the Gospel hath done; and that by most unlikely means, and motives. A few, simple, plain, illiterate, men telling plainly what they must lose and what they must suffer, in the world whosoever would embrace their doctrine. Neither could the most obstinate unbelievers, potent adversaries, and desperate enemies of the Gospel, though they conspired, and practised against it never so maliciously, ever be able to suppress, or withstand the mighty power of God his word; but it certainly prevailed to their utter ruin and confusion. Neither is it therefore any prejudice to the power & authority of God his word: although it obtaineth not the same effect with all men. 
x Is. 55.10.  For it never returns void, but effecteth that for which it was sent 
y 2 Cor. 2.16  being the savour of life unto life in them that are saved, and the savour of death unto death in them that perish. 
z C: 4.4.  In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God should shine unto them. 
a Esdras 4.41.  Great is the truth and it prevaileth.  
Now is the effect shows the virtue of the cause but gives it not, so doth the Church, 
The Church  the professed company of believers, give testimony, but not authority to the truth of God his word. 
b 1. Tim: 3.15.  For the Church is the pillar of truth; not that the truth of God his word relieth on the Church, but because the Church is enlightened by the word of truth, whereby it reflecteth light again unto the word, being in the world, as 
c Exod. 13.  the pillar of light, that went before the Israelites in the wilderness. 
d Phil. 2.16.  For the sons of God shine as lights in the world, holding forth the word of life. Especially the faithful ministers of the word, whom Christ therefore calleth 
e Mat: 5.14.  the light of the world: And if their 
f Reu. 2.5.  candlestick be set up in a settled, and flourishing Church, great and glorious is the light thereof, especially in the holy assemblies, and most principally in general counsels. A fair way-marke, and a forcible inducement to wayfairing men, to bend their course that way. But yet all this cannot make one true believer. 
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, unless 
h Hos. 2.14. Cathedram habet in coelo qui corda docet. Aug.  God speak to his heart, muchless doth it give truth to the word. They both are the proper work of the same 
i Sicut Christus legis & prophetarum impletio est, ita spiritus Evangelij. Chrisost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. in ps. 95.  spirit of truth, expressed in the Scripture, impressed on the heart of every true believer. 
k 1. john 5.6.  It is the spirit that beareth witness because the spirit is truth. 
l 1. Cor. 14.37.38.  Wherefore if any one thinketh himself to be spiritual, let him acknowledge the things that are written, even the scripture to be the word of God. But if any will be ignorant let him be ignorant still. 
m 1. Corinth. 14.23.24.25.  The coming together of the whole Church in some place, suppose it be in counsel, or for divine service, occasioneth one that believeth not, or that is unlearned to come in, but it is the word there preached, that entereth into him, and convinceth him and judgeth him, that openeth the secrets of his heart, and then falling down on his face he worshippeth, & reporteh that God is in them of a truth. 
n Euangelio non crederem, nisi me Catholicae Ecclesiae commoveret authoritas August.  The Church being more sensible may happily first move a man, but 
o Ego solis canonicis Scripturis sine ulla recusatione debeo consensum. Idem August. contr. Pelag. de natura & great. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ego in sola Scriptura acquiesco Theodoret, Dial. 1. c. 6.  the Scripture being most certain doth at last resolve every believer. They who live in some low bottom may take notice that the Sun is risen, by the shining thereof upon some high and eminent Church, but who so getteth up thither sees the Sun itself risen, and perceives with his own eyes that he is in the hemisphere of light, and saith as the men to the woman of Samaria; 
p john. 4.42.  Now I believe, not because of thy saying, I have heard it myself, and know it indeed that it is the word of life. 
q 1. joh. 5.9.  If we receiu the testimony of men the testimony of God is greater. 
r v. 10.  He that believeth hath the Testimony in himself, he that leeueth not hath the testimony against himself, because 
s john. 12.48.  the word that hath been spoken, that shall judge him at the last day.  
In the mean 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 overseers to his Will and Testament. The ministers of the Gospel are to administer the the same with the Sacraments, as the 
t 2 Cor. 5.20.  Ambassadors of Christ, and 
u 1 Cor. 4.1.  stewards of the mysteries of God, having charge 
* 1 Tim. 4.16. Act. 20.28.  to look to themselves and their doctrine, and to all the flock over which the holy Ghost maketh them overseers. For the commission once given by Christ to the Apostles, was not to cease with them, but to continue even 
x Mat. 28.19.20.  so long as the precept bindeth, and as his promise supporteth, which is unto the world's end. Wherefore they ordained others, by laying on of hands, to succeed them in that office and ministry, with power also to do the like, so to derive the same by a perpetual succession to all posterity 
y Per ministros dispares Dei munus aequale est, quia non illorum, sed ejus est. August. contra Crescon. lib. 3. c. 6. loquitur de Bapt.  Now though the ministers of the Gospel be all of the same order, with equal power to administer, yet are they not all of the same degree as overseers. But some are in higher place 
z 2 Tim. 5.22. Tit. 1.5.  to ordain Elders, 
a 1 Tim. 1.3.  to charge the Pastors to teach no various doctrine, 
b ch. 5.19.20.  to hear and to censure them, 
c Tit. 1.11.  to stop their mouths, and to silence them. 
d ch. 3.30.  And after the first and second admonition, utterly to reject a man that is an heretic. Who having this special power of jurisdiction reserved to them, for 
e 1 Cor. 14.40.  decency and order sake, are therefore called Bishops, by an excellency, that is 
f Speculatores. Inspectores. Vid. Duaren. de sacr. Eccl. minist. ac benef. lib. 1. cap. 7.  overseers. Besides these, whose special office is in the Gospel, God hath also ordained the civil Magistrate, from the beginning, 
g 1 Pet. 2.13.14.  whether the King as supreme, or the governor's that are sent by him, 
h Custos utriusque tabulae. Vid. Duarenum de sacr. Eccl. Minist. ac benef. l. 1. c. 5. & 6.  to administer his Law, and to oversee the due performance, and execution thereof, with power of life and death (according to the Law of Nature ever in force) 
i 1 Pet. 2.14.  for the punishment of evil doers, & for the praise of them that do well. Whereunto all Nations even by the light of Nature have submitted, 
k V 13.  but we must submit ourselves to every ordinance of man for the Lords sake. 
l Rom. 13.4.  The Magistrate is the 
m Hoc jubent Imperatores quod jubet & Christus, quia cùm bonum jubent, per illos non jubet nisi Christus, Aug. ep. 166.  Minister of God to thee for thy good, if thou do that which is good, but if thou do that which is evil, be afraid, for he beareth not the sword in vain. These two ministrations, the one civil, the other Ecclesiastical, do by mutual offices, as the Law and the Gospel, jointly, and mutually support one another, for the building up of the body of Christ his Church, and kingdom. The 
* Vos Episcopi estis, corum quae in Ecclesia sunt agenda; ego verò episcopus extra Ecclesiam a Deosum constitutus. Constantinus Imperator. ut refert Eusebius in ejus vita, lib. 4. cap. 24.  magistrate can not give, what himself hath not, the power of orders, to administer the Word and Sacraments. But where it pleaseth 
n Isai 49.28.  God to raise up Kings and Queens to be nursing Fathers, and nursing mothers to his Church, they may, and will give leave, to such as are ordained to exercise their ministry, in their dominions, assisting, them, and providing for their maintenance 
o 1 Cor. 9.14.  worthy the Gospel of Christ jesus. And they can 
p Quandò Imperatores veritatem tenent pro ipsa veritate contra errorem jubent, qued quisque contempserit ipse sibi judicium acquirit. August. ep. 166 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. pol. l. 3. c. 11.  command their people to hear them, to 
q 2 Chron. 34.32.  enter covenant with God by their ministry, and to keep the same at least in the outward act, and they will not be negligent by all means to provide for the peace of the Church. 
r Rex nolentibus praeest, episcopus volentibus: ille terrore subijcit, hic servituti donatur; ille corpora custodit ad morrem, hic animas servat ad vitam. Hieron. ad Heliodor in Epitaph, Nepotian.  The Ministers of the Law have power over men's goods, the Ministers of the Gospel have power to dispense the good things of God. They can banish & cast out of their countries & dominions; These can excommunicate out of the Church of Christ jesus. 
s Mat. 10.28. john 19.10.11.  They can kill the body having power given them from above. 
t 1 Cor. 5.5.  These can deliver over unto Satan the lewd and , such as love not the Lord jesus.  
Yet both Civil and Ecclesiastical Ministers and overseers are to do 
Scripture the absolute canon of Faith and Life.  
u In his quae apertè in Scriptura posita sunt inveninntur illa omnia quae continent fidem moresque vivendi. August. de doct. Christ. lib. 2. cap. 9 Adoro Scripturae plenitudinem. Tertul. adversus Hermogen.  all according to the express will of GOD, concerning us in Christ jesus. Whose word in Scripture is the absolute 
x Sacra Scriptura regula credendi certissima & tutissima, Bellarm. lib. 1. de verbo Dei cap. 2, § 13.  rule and cannon both of faith and life. 
* 2 Tim. 3.16, 17.  The Apostle saith, that all Scripture (which then was only the old Testament) being given by inspiration of God, was 
x Divinus sermo habet in publico, undè parvulos nutriat; servat in secreto undè mentes sublimium in admiratione suspendat. Quasi quidam quippe fluvius planus & altus, in quo & agnus ambulet & elephas natet. Greg. in praefat. in lib. Moral. ad Leaned. c. 4.  profitable, for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be perfect, throughly furnished to all good works. By it 
y john 5.39.  Christ himself was content to be tried, and the 
z Act. 17.11. 1 Cor. 15.3.4. 1 Tim. 6.3.  Apostles by the same, and by the Gospel of Christ, which they preached. Nay the Law itself before they had the Prophets, was the perfect will of God in respect of parts. 
a Ps. 19.7.8.  The Law of the Lord, saith the holy King, is perfect, converting the soul, the testimony of the Lord is sure, making wise the simple. And therefore the Prophets themselves were to be tried thereby. 
b Is. 8.20.  To the Law and to the testimony, if they speak not according to this truth, it is because there is no light in them. Insomuch that if their doctrine were not agreeable thereunto, 
c Deut. 13.1.2.3.  though they confirmed it with a sign, and with a miracle that came to pass, yet the people had warning not to hearken to such, for it was but to try them, and to prove them whether they loved the Lord their GOD, with all their heart, and with all their soul. And since it pleased GOD once to express his Will by writing, 
d Spiritus Sanctus ita Scripturas sacras modificavit, ut 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 every several book in Scripture is a perfect model of GOD his Will in respect of parts, howsoever it pleased God by degrees to reveal his grace ever more and more, until all was consummate in Christ jesus, as now we have it in the New Testament. 
e Gal. 3.15.  If it be but a man's Testament, yet if it be confirmed, no man disannulleth it, nor addeth thereunto. And shall any now 
f Rom. 12.3.  thinking of himself more highly than he ought, or 
g Aeternam igitur legem mundis animis fas est cognoscere, judicare non fas est. Aug. de vera religione c. 31.  presuming to know more than is meet, dare to usurp authority above the Testament of Christ in the Scripture to prescribe against it, or to dictate any thing 
h Lacte gypsum malè miscetur. Irenaeus l. 3. adversus haeres. c. 19 Quod de Scripturis authoritatem non habet, eâdem facilitate contemnitur quâ probatur, Hieron. in Mat. 23.  besides it, as the absolute will of GOD, to bind the conscience with necessity, to 
i 1 Pet. 5.3.  domineer over GOD'S heritage, to smite his fellow-servants, and to usurp dominion over the faith. 
k Deut. 17.18.19.20.  The King sitting upon his throne, was bound to have a copy of the Law of GOD with him, and to read therein all the days of his life, that he might learn to fear the Lord his God, to keep all the words of his Law and his Statutes to do them; that his heart might not be lifted up above his brethren, and that he might not turn aside from the commandment to the right hand, or to the left. And for the Ministers of the Gospel, 
l 1 Tim. 6.3.4.5.  if any man teach otherwise, and consent not to wholesome words, even the words of our Lord JESUS CHRIST, and the doctrine which is according to godliness, he is proud, knowing nothing, and is destitute of the truth, supposing that gain is godliness, from such withdraw thyself. 
m Gal. 1.8.9.  Nay if any preach any other Gospel though an Angel from Heaven, let him be accursed. 
n Revel. 22.18.19.  I testify to every man, saith S. john for conclusion of all, (& his testimony is true.) that if any man shall add unto these things, God shall add unto him the plagues that are written in this book, 
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 book of this Prophecy, God shall take away his part out of the Book of life, and out of the Holy City, and from the things that are written in this book.    

BOOK II.  

CAP. I. THE STIPVALATION of Faith by ●●e Sacraments.  
The answer of a good conscience toward God. The Creed. The Sacraments. Baptism. Poedobaptisme. Anabaptisme. Confirmation and penance. Communion. No transubstantiation. Participation by faith Communion in love. The law conditioned. The covenant indissoluble.  
How is the covenant transacted betwixt God and us?  
BY the word of God on his part, 
The Answer of a good conscience.  as hath been declared in the two Testaments, which being accepted on our parts by faith, that worketh by love, and resteth in hope, is mutually sealed, and confirmed on both sides, by two Sacraments. 
a Heb. 4.2.  The word preached profiteth not unless it be mixed with faith in them that hear it; nor faith professed unless it work by love in them that have it; nor have we then attained, but rest still in hope of the glory of God, to be revealed in us. Faith in a larger sense, and not unusual, implieth the other graces, being a full assent to the word of truth, accepting the grace offered in the Gospel upon trust, answering the law by love, which is the fulfilling of the law and the end there of. For 
b 2. Tim. 1.5.  the end of the commandment is love out of a pure heart, and a good conscience, and faith unfeigned. Which when all is done expecteth the full accomplishment of the promises, but of the law, and of the Gospel in hope; 
a Heb. 10.36.  waiting with patience that after we have done the will of God, we may receive the promise. Thus we stipulate with God, & 
b Rom. 12.2.  prove his will, what is that good, that acceptable and perfect will of God, and 
c joh. 3.33.  set to our seals that God is true. 
* Rom. 1.17.  And thus the righteousness of God is revealed from faith to faith. From the truth of God a faithful creator, to our faith in him, his unworthy creature. And in us from one degree of faith to another, until we receive the end of our faith, even the salvation of our souls.  
The faith more especially is that whereof we make confession, 
THE CREED  saying I believe in God, etc. according to the Apostles Creed. So it is called, not only because it agrees with the Apostles doctrine, being the very sum and substance thereof, and might happily be 
d Russinus in Symbol. Isiod. l. 2 de Eccl. officiis c. 23. Aug. ser. 131 Ambr. ser. 38.  agreed upon by themselves, as the absolute 
e 2. Tim. 1.13.  form of sound words, and the rule of the 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athan. erat 4. coutrà Arianos.  analogy of faith, but principally because it is the very form of the 
g 1. Tim. 6 3.  words of our Lord jesus Christ, the great 
h Heb. 3.1.  Apostle and high Priest of our calling. Which, besides his general doctrine, he seems to have expressly committed in trust to the Apostles, in the very same order, instituting the two Sacraments, to be administered by them, and their successors, in his Church for ever: 
i Eph. 2.20.  Which is built upon the foundation of the Apostles, & Prophets, jesus Christ himself being the head corner stone. 
a Regulam veritatis immobilem per baptismum accepimus Iraen. adv. heres. l. 1. c. 1.  Baptism in the name of the Father, and of the Son, and of the holy Ghost, takes up the former part of the Creed, to the holy catholic Church, which is holy, being 
b Eph. 5.26.  sanctified and cleansed with the washing of water by the word. And it is catholic admitting all comers by baptism, as the Lord appointed saying, 
c Mat. 28.19.  Go teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost. 
* Vid. Martin. procatech. tract. 4.  Which part of the Creed, being at first expressed in those few words, and anciently so used in baptism, was after enlarged with more articles, especially concerning the second person, by occasion of heresies that did arise. The supper of the Lord, which the Apostle calls 
d 1. Cor. 10.16  the Communion, beginning with the communion of saints, includes it, and the articles following. For Christ instituting this sacrament, calls 
e Mat. 26.28  the cup the blood of the New Testament, saying expressly that it was shed for many for the remission of sins: 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 john reports them plainly from Christ his own mouth, saying, 
a joh. 6. 5●.  whosoever eateth my flesh & drinketh my blood, hath everlasting life, and I will raise him up at the last day; as he doth in like manner speak of our regeneration by baptism c. 3. For S. john only, of all the Evangelists, doth not expressly report the very institution itself of the Sacraments, but instead thereof, as it seemeth, the spiritual graces intended by them. Christ therefore himself is the author and finisher of our faith. Who gave us his word by the Apostles, whereupon we believe, according to their Creed, the 
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 catholic and apostolic for ever. 
c 2. Cor. 4.13.  So they believed and therefore so spoke, and we having the same spirit of faith, do also believe & therefore so speak. And so it must be in the covenant of grace, for God will write it in our hearts. Every man must have as it were by heart the copy of grace, the evidence of his salvation, the charter of life, the counterpane of the covenant, betwixt God & us, as it were a duplicate of the proved will of God, to produce the same for himself, in his own person, assenting to the truth, and consenting with the Church, rather than barely to allege God his word for it, although the word of God be the ground of our faith; for he may allege the word that never believes it, or else perverts it, as they that are 
d 2. Pet. 3.16.  unlearned and unstable do to their own destruction. But the just shall live by his faith.  
Upon these terms the covenant passeth by 
a Sacramenta mutuambabent relationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mutual stipulation, 
The sacraments.  betwixt God and us in the sacraments, which are certain 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fidelia, seu pignora.  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ipsasacrificia per quae faedera intercedente iureiurando sanciebantur.  
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homer. Iliad. 2.  mystical acts and deeds thereof; on his part by his word, and institution, and on our parts by faith, and acceptilation; As in civil contracts, besides the books drawn; and agreed upon, there are by institution, custom or compact, other instrumental means, as it were moral instruments of conveyance, as signing and sealing, livery and season, or something in earnest, representing the whole interest. Mystical acts they are, because done in a 
c Sacramentum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mystery, wherein some 
d Sacramentum dicitur sacrum signum, sive sanctum secretum. Bernard Serm. 1. de caen. dom.  sacred, and secret matter is farther intended, by that which is outwardly done; and used. The spiritual things signified by the outward elements are the all sufficient 
a Signum est res preter speciem quam ingerit sen sibus aliud aliquid exse faciens in cogitationem venire, Aug. l. 2. the doctr. Christ. cap, 1. Verbum visibile. Aug. hom. in johan. 80.  means of grace, the body and blood of Christ the mediator, once offered by himself for us. The foreskin circumcised was it not a type of the promised seed, to Abraham, and his posterity; 
b Rom. 9.5.  of whom as concerning the flesh Christ came, God blessed for evermore? The paschal lamb did it not represent Christ, the lamb slain from the beginning of the world in the counsel of God? And now 
c 1. Cor. 5.7,  Christ our passover is slain, 
d 1. Pet. 1.19.  a lamb without blemish, and without spot. The water in baptism is it not the 
e v. 2.  sprinkling of the blood of jesus Christ? The 
f Cor. 10.16.  bread which we break, is it not the communion of the body of Christ? But besides these spiritual things, which are the means grace signified by the outward elements, there are also spiritual acts of grace, to wit our admission into the catholic Church, and the communion of saints, intended by the outward actions, whereby the sacraments are administered and received, and without the which they are not complete, being, as their names import; certain 
h Res gesta. Isiod: Docentur eriam homines socramenta esse actiones divinitus 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 foreskin but the cutting of it, as God had appointed, was the circumcision, not the lamb but the eating of it, as was prescribed, was the passover; not the water but the 
i Baptismus non est aqua, quae est res per manens: sed lotio in aqua, quae est operatio transiens. Gab. dist. 4. q. 2. dub. 4  washing, dipping, or sprinkling with it, in the name of the Father, son, & Holy ghost is baptism; not the bread and wine, but the using of them according to Christ his institution, is the communion. Howsoever the materials themselves, visible, or spiritual, or both, may sometimes be called by the names of the sacraments, as 
k 1. Cor. 10.16.  the cup the communion, 
l c. 5. v. 7.  Christ the passover, by a figurative speech, most usual in things of so near relation, and not unfit in figurative ordinances: yet the elements although consecrated, are not complete sacraments, until the other actions pertinent concur, whereby they are administered, and received; nor do they continue sacraments any longer, then while they are so used. A man's deeds what are they to any one, though in writing, signed and sealed with his own hand and seal, unless they be delivered and received, as his act and deed?  
By baptism the sacrament of our new birth, 
BAPTISM  the 
a Tit. 3.5.  laver of regeneration, the seal of adoption, initiation and admission into the Church, and 
b Heb. 12.23.  company of the first borne, which are written in heaven, the covenant is contracted, God preventing us with his grace, which by the other sacrament is confirmed or renewed. 
c john. 3.5.  Except a man be borne again of water and the holy Chost, he cannot enter into the kingdom of heaven. When being regenerate, we take new names, Christian names, 
d Es: 44.5.  One shall say I am the Lords, and an other shall call himself by the name of jacob, and an other shall subscribe with his hand unto the Lord, and surname himself by the name of Israel. Now because we are by nature the 
e Eph. 2.3.  Children of wrath, and by corruption 
f v. 1.  dead in sins and trespasses, we cannot be new borne, but by a kind of resurrection from the dead. Therefore 
g Coloss. 2.12.  we are buried with Christ in baptism, wherein also we are risen with him through the faith of the operation of God, who hath raised him from the dead. Whereof the water in baptism is a most significant sign. For water was the first element, 
i Gen. 1.2.  upon which the spirit of God moved, and produced all things according to the word, and will of God. 
k 2. Pet. 3.5.  By the word of God the heavens were of old, and the earth consisting of the water, and in the water. And we by sin being as water spilt upon the ground, do by the grace of God in Christ, through his spirit 
l Es. 44.4.  spring up again as willows by the water courses, 
a Ps. 92.12 1●  and shall flourish in the house of our God, as 
b Ps. 1.3.  trees planted by the river's side. 
c Es. 44.3.  I will pour out water, saith God, upon him that is thirsty, and floods upon the dry ground, I will power my spirit upon thy seed, and my blessing upon thy offspring. Whether we respect our regeneration, admission, or spiritual resurrection, all which concurrent graces are intended by this sacrament, it implieth a reciprocal act betwixt God and us. His call our answer; his justification of us by acceptance in Christ, our 
d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 3.6. Vid: Act. 8.37. Anima non lavatione sed responsione sancitur Tertulide resur. carn.  stipulation of a good conscience towards him; his remission of our sins (For 
e 1 john. 1.7.  the blood of Christ cleanseth us from all sin) our repentance from dead works, to serve the living God, having our 
f Heb. 9.14.  consciences purged by his blood, who through the eternal spirit offered himself without spot to God. And therefore it is also called the sacrament of 
g Act. 2.3.  repentance for the remission of sins. 
h Deut. 26.17.18. Lavacrum illud èst obsignatio sidei. Tertul. lib. de penit.  Now thou hast avouched the Lord this day to be thy God; & the Lord hath avouched thee to be one of his people.  
Of this contract there are 
i 1. john. 5.7.  three that bear witness in heaven, the Father the Word & the Holy ghost: & these three are one. For 
k 1. Pet. 1.2.  we are elect according to the foreknowledge of God the Father, through sanctification of the spirit, and sprinkling of the blood of Christ. 
l 1. john. 5.8.  And there are three that bear witness in earth, The spirit and the water and blood, and these three agree in one. For Christ 
m Eph. 5.26.  sanctifieth, & cleanseth his Church, with the washing of water by the word, that is by his blood, through the spirit, whereof the water and the word are the most significant signs, and instrumental means. 
n 1. john 5.6.  This is he that came by water and blood, even jesus Christ, not by water only, but by water and blood; and 
o Es. 53.12.  poured out his soul which is in the blood for us. And now he 
a V 10.  seethe his seed, 
b Psal. 22.30.  a seed that serveth him, accounted to him for a generation. 
c joh. 6.63.  It is the spirit that quickeneth them, even the renewing of the holy Ghost by the washing of regeneration. And 
d 1 joh. 5.6.  it is the spirit that beareth witness unto them, because the spirit is truth. For 
e Eph. 1.13.14 Vnde tanta virtus aquę, ut corpus tangat, & cor abluat, nisi faciente verbo? Non quiadicitur sed quia creditur, Aug. tract. 80. in johan.  after that we believe 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 son, and of the holy ghost, by virtue of God his word, and of the commission given by Christ jesus. But it is God himself that gives the blessing. As by Aaron and his sons he ordained the blessing of the children of Israel saying. 
f Num. 6.27.  They shall put my name upon them, and I will bless them.  
In a Church once planted, 
Poedobaptisme.  baptism is administered unto all that come, or are brought thereunto, even to new borne infants, by Christ his ordinance, and may not be neglected, or needlessly deferred. First because we have 
g Omnis anima eousque in Adam censetur, donec in Christo recenseatur. Tert. lib. de anima. c. 40.  need to be regenerated so soon as we are borne, being still borne in sin, which 
h Crescit cum aetatibus culpa. Ambr. lib. de No & Arca c. 22.  groweth every day stronger and stronger upon us. Secondly children have right of admission into the covenant, and Church of Christ jesus, so soon as they are borne. 
i Act. 2.39.  For the promise is made to us, 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 baptism to be admitted. 
k Math. 28.19.  Go teach all nations baptising them. So that in what nation soever the Gospel is preached & generally received, all therein may be baptised, being presented thereunto by the Church. Wherein some especially, who 
a Accommodat illis matter Ecclesia aliorum pedes ut veniant, aliorum cor ut credant, aliorum linguam ut confiteantur. Aug. ser. 10. de verb. Apostoli.  present them, undertake for them, as it were new parents in the Lord. For he is a father that doth a father's part, as in the Gospel 
b Luc. 10.29. etc.  he is a neighbour, that doth the part of a neighbour. Thirdly baptism 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 Mark. 10.14.  suffer little children to come unto me, for to such belongeth the kingdom of heaven. And so it seems the Apostles did, for they baptised whole 
d 1. Cor. 1.16  households,. amongst whom it is more than likely there were some children. Lastly as children have need and are capable of baptism, so is it profitable unto them, principally as a means of regeneration ordained by Christ, through the grace of God, and withal because their godly parents, & they who sustain that place, are bound thereby and made more careful, to teach them; and themselves are occasioned to inquire and learn what 
d As the Israclites of the Passover. Exod 12.26.  that solemn service means, and to perform the same. As for the vow in baptism, 
g Sicut ergà secundum quendam modum sacramentum corporis Christi, corpus Christi est, & sacramemtum sanguinis Christi, sanguis Christi est, ita et sacramentum fidei, fides est. Aug. ep. 23. ad Bonifac.  it 
e Sequitur in cord conversio cuius mysterium pracessit in corpore, Aug. l. 4. the bapt. c. 24.  respecteth the time to come, whereof we are capable from the first, as 
f 1. Sam. 1.11.  Samuel was vowed by his mother before he was borne, and wherein we must be answerable to the last. For the faith required, we are baptised into it; For God preventeth us with his grace, and thereby enableth us to be his scholars. 
h Tit. 2.11.12.  The grace of God that bringeth salvation teacheth us: 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 28.19.  Go teach saith Christ, or make Disciples, baptising them: and be 
k Act. 2 38.  baptised say they every one of you and you shall receive the gift of the holy Ghost. And so likewise for repentance it is indeed conditioned in baptism, 
a Ibid.  Repent and be baptised. Whereof such as be of age must give present 
b Vid. Mat. 3.6.  testimony, with 
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 actual 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 undo as much as is done of our lives. Wherefore Christ saith. 
d Mat. 18 3. Quantò magis à baptismo probiberi non debet infans, qui recens natus nihil peccavit, nisi quod secundum Adam carnaliter natus, contagium mortis antiquae prima nativitate 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 ye become as little children, ye cannot enter into the kingdom of heaven.  
Baptism being the Sacrament of inititation is but once, into the covenant and state of grace, 
Anabaptisme.  which is but one for all men, being once administered, as Christ hath instituted. Not 
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 man's name, sect, or faction. We believe one baptism, for the remission of sins. 
f Eph. 4.5.  One Lord, one faith, one baptism. And that but once. 
g Sicut generatio carnalis una est, nec repeti uterus potest, ita regeneratio spiritualis. Semel enim nascimur, semel quoque renascimur. Aug. tract: in johan: 11. cap. 12.  Once borne, once new borne. For it is unto life eternal, which once begun never endeth. 
h Rom. 6.3.  Know ye not that so many of us as were baptised into Christ, were baptised into his death, 
i v. 9  that as Christ being raised from the dead dieth no more, 
k v. 11.  so we once dead unto sin, are alive unto God for ever through jesus Christ our Lord? Wherefore should any then be rebaptised? For as for them, who 
l Heb: 6.  having been once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have 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 again unto repentance; and for them in whom though they fall, 
a 1. joh. 3.9.  the seed remaineth, another baptism is needless. For by the grace of God remaining in them 
b Art, Eccles. Angl. 16.  they may recover and amend their lives.  
Yet are there certain mystical 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 use in the Church, for correction, and instruction. For by the one, children that have been baptised are confirmed in the faith, when they come to age, whereunto they were baptised: When themselves, assuming the vow of baptism, 
d 1. Pet. 3.21.  stipulat a good conscience towards God, and ratify what was undertaken for them by their sureties. By the other such as are 
e Vid. 1. Cor. 5  excommunicate, or deserve to be debarred the communion, having any way violated, or scandalised the communion of Saints, are humbled, both for the satisfaction of the Church whom they have offended, and for their own reformation. That having renewed their vow in baptism by repentance, they may be absolved and 
g Vid. 2. Cor. 2  readmitted to the Communion. Which 
h See the Preface to the commination in the common prayer-book.  godly discipline, (more frequent in the primitive Church) is much to be wished, that it may be again restored with us, to add vigour, and life, to the word and Sacraments. For although excommunication for sin, and absolution from sin, be virtually implied in the word and Sacraments, for what is preaching, but a general proclamation of pardon, to all penitent believers, and a public denunciation of God his curse against obstinate unbelievers? And what are the Sacraments, but the personal applying of remission, and grace to every man in particular, and the detaining of them from the Communion, but the retaining of their sins? Yet the positive sentence of binding and losing, in a judicial proceeding is more powerful with the conscience, & being Christ his 
a Mat. 18.18. joh. 20.23  ordinance,. is ratified in heaven, where it is rightly administered.  
Our Birth is at once, 
Communion.  but our life in grace is a continued act, and therefore hath continual need of spiritual nourishment, to repair what is wasted daily by sin, and corruption, wherewith we are encumbered, and for our growth to a perfect man in Christ jesus. Our natural life consists in the 
b Vita animae deus est, haec corporis, hac fugiente soluitut hoc, perit haec destituente deo,  union and communion of the body with the soul, and our life supernatural in the union, and communion of our soul with God; which is in Christ, who 
c john. 14.6.  is the life, & 
d Col. 2.9.  in whom the fullness of the Godhead dwelleth bodily. By what means he became partaker of our mortality, flesh and blood, by the same having conquered sin and death, he makes us partakers of his immortality and divine nature, imparted in him to the humane, and by it to us. The Church and all the members thereof are in Christ, as Eve and all her children were in Adam; 
g Gen. 2.23.  flesh of my flesh saith he, and bone of my bone. That as we drew corruption from Adam with his nature, so from Christ we derive incorruption by his grace. Nay nearer than so; 
h Eph. 5.30.  we are members of his body, of his flesh and of his bones; not only derived from him, or new begotten by him, but perpetually subsisting in him. As the 
i john. 15.4.5.  graft in the stock, which yields us continual sap, and spiritual nourishment unto eternal life. 
k john. 14.19.  Because I live saith he, ye shall live also. At that day you shall know that I am in the Father, and you in me, and I in you. So dear hath Christ loved us, 
v. 20.  and so nearly hath he united us unto himself, that he is not satisfied, as not enjoying himself, without us, 
a Eph. 1.23.  his body, the Church, the fullness of him, that filleth all in all. 
b 1. Cor. 12.13,  And as all the members being many are one body, so also is Christ, namely his Church. Of which communion we have this other Sacrament.  

c Poculum immortalitatis, quod confectum est de infirmitate nostra, & veritate divina, habet quidem in se ut omnibus prosit, sed si non bibitur non medetur. Prosp. in responsione ad obiectionem Vincentianam.  The cup of blessing which we bless, 
No transubstantiation.  
d 1 Cor. 10.16.  is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread and one body, for we are all partakers of one bread. Bread still, though consecrated, yea and received; For it is the 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  communion, not the 
f Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  commixtion or confusion of his body with the bread, as if they were kneaded together, nor the 
g Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  translation of the bread into his body as if the one were supplanted by the other. But it is the 
h But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  communion of his body, by a common union of them both in the sacrament: which doth necessarily consist both of the outward sign, and inward grace. Whereof there is such a 
i A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nazianz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theodoret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macarius' hom. 27.  reciprocal relation, and mutual conjunction in a sacrament, by divine institution, that they necessarily concur as integrant parts thereof, without either of which it is no sacrament. And therefore to signify their near and intimate union, they usually have one an others 
k Solet res quae significat cius rei quam significat nomine nominayi. August. quaest. 57 super. levit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Talis est praedicatio qualem admittit rerum convenientia. Arist. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  names... Christ instituting this sacrament said this is my body, as 
l john. 6.  elsewhere he calls his body bread. His body was not then made paste, no more is the bread here made Flesh. But this being this, that is bread naturally, is the body of our Lord in a mystery, not changed from bread into his body, by a 
m Possunt sacramenta honorem habere ut religiosa, non autem stuperem ut admiranda. August. lib. 3. de trinitate: 9.10.  miracle. So that in respect of the whole sacrament, the mystical substance whereof consisteth both of the sanctified bread, and of Christ his sacred body, they may be said in some sort to be 
a Qui est à terra panis percipiens vocationem dei, iam non communis panis est, sed eucharistia ex duabus rebus constans, terrena, & celesti. Ireneus: lib. 4. adver. haeres. cap. 34.  consubstantiat, not in themselves, 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 use, being not contiguat, but 
b Simul sunt relatè, cum e● close sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  coordinat to this end, by a spiritual institution, not by any corporal commixtion or composition. The bread, being consecrated to so high a mystery, doth truly, and really, but yet 
c Poculum nonnè communitatio sanguinis Christi est (i) illa res externa visibilis, qua sanguis domini nobis exhibetur? Sic panis quem frangimus, est illa res externa visibilis, qua efficimursocij & membra cooporis Christi, sicut dicitur, evangelium est potentia Dei, (i) res seis instrumentum quo deus est efficax, Melancht: in 1. ad Corinth. 10.  sacramentally, not only signify, but represent, and indeed present, the very body of our Lord, not in the element, but in the sacrament, to every right receiver.  
By faith we may be partakers 
d Ego corpus jesu 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 receive his body in the sacrament, but 
e Multi de ●ltari accipiunt & moriuntur, & accipiendo moriuntur. Aug. tract. 26. in joh.  are deeply guilty thereof not 
f 1. Cor. 11.29. Reliqui discipuli manducaverunt panem dominum Iudas panem domini. August.  discerning the Lords body. Which cometh to pass either thorough unbelief of his word, who hath said this is my body, as when his body is nor at all discerned in the sacrament by faith, which is the 
g Heb. 11.1.  evidence of things not seen, and 
h v. 27.  discerneth him that is invisible, but the sacred bread is taken as common, and so profaned: or else by misbelief of his meaning, as when his body is not 
i Eiteram sequi, & signa pro rebus quae his siguisicantur accipere, servilis est infirmitatis. Aug. lib. 3, de doctr, Christ. Cum figisrate dictum sic accipitur tanquam propriè dictum sit carnaliter sapitur. Neque ulla mors animae congruentius appellatur Aug. de doct. christ. l. 3. cap. 5.  discerned from the bread, but confounded therewith; which two must needs be distinct in themselves, how near soever conjoined in the sacrament. Now we cannot possibly be more real partakers of any corporal thing, then by eating it, and seeding on it, whereby we receive it into our bowels, and convert it into our substance; neither after generation, is there any such means of life, as nutrition, without which it would soon vanish and fade away, wherefore we are not only borne again by water and the holy ghost, but continually sustained and nourished up to Eternal life, & that by the very body and blood of our Lord and saviour jesus Christ. 
a john 6.51.55.56.  I am the living bread saith he which came down from heaven, if any man eat of this bread he shall live for ever; And the bread which I will give is my flesh, which I will give for the life of the world. My flesh is meat indeed and my blood is drink indeed. He that eateth my flesh and drinketh my blood dwelleth in me, and I in him. But the spiritual food of our souls is not as the corporal food of our bodies, assimilated unto us, but we are 
b Hic panis in causam vitae appetendus, & devorandus 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 spiritual nourishment: is not made carnal food, the sacred bread is not turned into flesh, but we are made spiritually minded to feed thereon by 
c Name & ille panis viws & cibus mentis, ergo traiiciatur in viscera animae tuae, transeat in affectiones tuas, & in mores tuos. Bern. Serm. 5. de adventu domini.  faith in his word, who hath said this is my body (for 
d Deut. 8.3. Mat. 44.  man shall not live by bread only, but by every word that proceedeth out of the mouth of God) and to be made like unto him, 
e 1 Pet. 4.1.2.  who suffered for us in the flesh, arming ourselves likewise with the same mind. For he that hath suffered in the flesh hath ceased from sin. That he no longer should live, the rest of his time in the flesh, to the lusts of men, but to the will of God.  
Do we now abolish the law by faith? 
Communion in love.  God forbidden, nay we establish the law by an express article of our creed, & confirm it by this sacrament. For what else is the communion of saints, & the sacrament thereof? For 
f 2. Cor. 6.14.  what communion hath light with darkness? 
g 1. john. 1.6.  If we say we have communion with him, & walk in darkness, we lie, & do not the truth. But we walk in Darkness, if we know not God, for 
h v. 5.  God is light, and in him is no darkness at all. 
i 1 joh. 2.4.  And he that saith I know him and keepeth not his comandements is a liar and the truth is not in him. But he 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 amity and friendship. Now because the communion betwixt God and us is of infinite disparity, therefore his will is a law to us, and our obedience is true love unto him. And weebeing many are thereby knit together in one body, holding the unity of the spirit in this bond of peace. Wherefore as we vow in baptism that we will keep Gods holy will & commandments, and walk in the same all the days of our life: so by this other sacrament we renew the same vow, so often as we receive it, repenting our sins past, the transgressions of that righteous law, resolving and steadfastly purposing, through God's grace, to lead a new life, in all thankful obedience unto him, and true love and charity amongst ourselves. Whereupon we receive the blessed sacrament of Christ's body & blood, most deeply binding ourselves thereby to perform the same; and in the assured faith of God's grace and help, that we may walk in the strength of this spiritual food, the way of life by the law prescribed unto us.  
When first the covenant was confirmed by Moses with the Israelites at Horeb, 
The Law conditioned.  God gave them the law, & they accepted saying 
a Exod. 19.8.  all the words which the Lord hath commanded we will do, and be obedient. And when he renewed the same covenant with them in the land of Moab, they gave their faith that they would obey. And so do we. 
b Deut. 26.17.18.  They avouched the Lord to be their God, and so do we the Father Son & Holy ghost; and God avoucheth the holy catholic Church, as than he did them, to be his people. They promised to walk in his ways, and to keep his commandments, and his judgements; as they expected his blessing, 
c c. 27.  they bond themselves with an oath and with a curse, all which in effect we likewise do, to live as becometh his saints, even as we expect his mercy, to forgive us our sins, and the power of his grace, to bring us to ternall life. Whereunto we bind ourselves by vow and consignation, and as it were by contesseration in the sacraments. The law was not only given and required by God, but approved & accepted by them, in their hearts to do it, as their mouths professed. In which respect Moses said, 
d Deut. 30.14.  the word is very nigh thee, in thy mouth, and in thine heart that thou mayst do it. Howbeit they break their faith given, and their spirit was not steadfast with God. 
a Ps. 78.37.  Their heart was not right with him, neither were they steadfast in his covenant. But now having renewed his covenant, as he promised, 
b Gal. 3.7.  with the children of Abraham that are by faith, the holy catholic Church, that they shall be his people, and that he will be their God; 
c jer. 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.  he puts his law in their inward parts, and in their hearts he writes it, even the communion of saints, through faith, that worketh by love. For believing in Christ jesus, we do thereby acknowledge that the Law is holy, just, and good. Holy in respect of the things commanded, else were not we sinful, who have disobeyed, nor needed we a mediator. Just in respect of the penalty inflicted, else why should Christ have died that we might be delivered? Good in respect of the end purposed, life to the doer. Which Christ hath done, and lives for ever, and we also by faith in him. If the same mind be in us, that was in Christ jesus, to be obedient to the will of God unto the death.  

d Cant. 8.6.  Love is stronger than death, 
The covenant indissoluble.  that neither life nor death can dissolve the communion betwixt God & his church, or any true member thereof; Whom he hath set as aseale upon his heart, as a seal upon his arm, to love and to defend for ever. For so he saith; 
e Heb. 13.5.  I will never leave thee nor forsake thee. 
f c. 6.7.  And being willing more abundantly to show unto the heirs of promise, the immutability of his counsel, he hath confirmed his word by the sacraments in his blood. 
g v. 8.  That by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us. We may therefore be bold upon it, if need be, to lay down our lives for his sake, in whom our life is hid with God, knowing that even in death we shall be more than 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.37.  conquerors through him that loved us. 
i Mat. 20.22.23.  Can ye drink saith Christ of the cup whereof I shall drink, and can ye be baptised with the baptism wherewith I shall be baptised. And they said we can. And he said ye shall. So must all 
a 2. Tim. 3.12. Act. 14.22.  suffer affliction some way or other, that will live Godly. It is the portion of our cup, and calling, conditioned by God, undertaken by us in these sacraments; whereby we are assured that 
b 2. Tim. 2.12.  if we suffer with him, we shall reign with him. We are baptised into the death of Christ And the holy communion is not only a sacrament of the grace of life unto us, but a sacrifice of us unto God, and a protestation of our service unto him, even unto the death, after the example of Christ jesus. In 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Monumenta salutaris passionis. Basil in cannonditur. 1 Cor. 11.26.  commemoration of whose meritorious sufferings, with a thankful remembrance thereof, we 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Monumenta salutaris passionis. Basil in cannonditur. 1 Cor. 11.26.  se● forth his death until he come, & 
d Rom. 12.1.  offer up ourselves a living sacrifice holy acceptable unto God, through jesus Christ, consecrating & vowing ourselves, whatsoever we are, whatsoever we have, wholly to his service, who hath redeemed us. 
e 2 Cor. 5.14.15.  For the love of Christ constraineth us because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live, should not henceforth live unto themselves, but unto him that died for them, and rose again. 
f Heb. 13.15.  By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thankes to his name, 
v. 16.  not forgetting to do good and to communicate, for with such sacrifice God is well pleased.   

CAP. II. Faith working by love according to the Law.  
The Law established by faith. God's law our prayer. Faith in the Trinity denies not the unity of God. Christ the only image of God, to be worshipped by faith in his name. By Profaneness, Hypocrisy, Blasphemy the name of God unhallowed. The Christian sabbath of the holy catholic Church. The sabbath not abrogated by Christ? Nor by his Apostles. The jews typical use thereof abolished. The Christian sabbath day within the compass of the commandment. The Lord's day designed by himself for our sabbath. It hath ever been observed as the sabbath by the Church. It respects the kingdom of God. The Perfect will of God to be done on earth. The heavenly conversation.  
How doth faith work by love?  
According to the law, teaching us to do what God hath commanded. 
The law established by faith  Although faith rest not in our works, which the law requireth, yet are 
a Eph. 2.10.  we God's workmanship, created in Christ jesus unto good works, which God had before ordained, not only in his counsel, but by his law, that we should walk in them. And 
b Gal. 3.12.  although the law be not of faith, that is of things to be only believed, but to be done; for the man that doth them shall live in them, yet doth the law require faith, 
c Heb. 11.6.  without which it is impossible to please God. Therefore the law prescribeth faith in the first place, and throughout, namely that we acknowledge god the lawgiver, to be the lord our God, the only true God, and perform that faith unto him, by an universall, & uniform obedience, to the whole law, and every title thereof, in regard of him that commandeth. Which justifieth our faith to be in God, when it answereth his 
d Servus qui ex domini iussu ea facit tantummodò quae vult facere, non dominicam implet voluntatem sed suam Salu. l. 4. the guber. Die.  whole will, as well of command as of promise, as well in one duty as in another. When God gave the law to the Israelites, he made himself known unto them, by his wonderful delivery of them, out of the land of Egypt, from the house of bondage, thereby to bind their obedience in faith to him, the only true God. Which was but a type and figure of the great salvation, from the power of satan by Christ jesus. By faith in whose name, through his spirit, we truly know, and rightly acknowledge the only true God. And the faith of God his love to us in Christ, knits our hearts again in love to God, and for his sake towards all men, as he hath commanded: & improves the formal worship of God unto all sincerity in spirit and in truth, and the common civility of the world unto Christian charity zealous of good works, for his glory that hath called us to the knowledge of his grace. For if God so loved us as we believe then ought we also to love one another, much more him who is the God of all grace and love. Neither do we believe indeed if we love not. We believe not Christ his incarnation, death, passion, resurrection, and ascension, etc. Unless 
e Phil. 2.5. &c  the like mind be in us that was in Christ jesus. Who to redeem the glory of god in us, laid aside his own glory, equal with the father, and humbled himself in the form of a servant, unto the death of the cross. As the father's love to the son begat in him the like affection towards us, so doth Christ his 
f Nullaest maior ad amorem invitatio quam praevenire amando. Nimisque durus est animus, qui delectionem, si nolebat impendere, nolit & rependere. August de catèch. rud. cap. 4.  love, if we embrace it by a true and a lively faith, work in us the like love towards our brethren for his sake. 
g john. 15.9.10  As the father, saith he, hath loved me, so have I loved you, continue you in my love. If you keep my commandments, ye shall abide in my love, even as I have kept my father's commandments, and abide in his love. It is all one in the law, to love God and to keep his commandments. And 
h john. 14.23.24.  if you love me saith Christ, keep my commandments.  
Which because we can in no sort do of ourselves, 
God's law our prayer.  
i 2. Cor 3.5.  who are not able as of ourselves, so much as to think any good, therefore being prevented with his grace, 
k Phil. 2.13.  who worketh in us both to will and to do of his good pleasure; we desire of God by prayer (as Christ hath taught us) what he doth require of us by the law. 
l In omnibus enim monitis dei atque mandatis, una cademque ratio est, & divinae gratiae & humanae ebedientiae. Nec ob aliud unquam datur praeceptum, nisi ut quaetatur praecipientis auxilium. Prosp.  Who therefore commandeth that we may know what to crave of him. And it is our faith which by prayer obtaineth, what the law requireth. The graces inspired of God, faith, hope, and love, breathe all again unto godby prayer, 
m Rom. 8.26.  the spirit helping our infirmities with groans that cannot be expressed. For as the natural life, so the spiritual confists in respiration, by hearing and praying, without the which there can be no true life, and well doing. Therefore 
n Phil. 1.9.10.  this we pray, that our love may abound yet more, & more, in knowledge and in all judgement, that we being instructed out of the law, may approve the things that are more excellent, that we may be sincere and without offence, till the day of Christ, being filled with the fruits of righteousness, which are by jesus Christ, unto the glory and praise of God. 
o Rom. 10.14.  But how shall they call on him in whom they have not believed? By faith in the son of God we know and believe in him, the only true God, and worship him in spirit and in truth. 
p Gal. 4.6.  Who hath sent down the spirit of his son into our hearts, 
Faith in the trinity denies not the unity of God.  crying Abba father.  
Doth our faith now in the trinity contradict the unity, & transgress the commandments. Thou shalt have no other Gods but me. Nay the trinity of persons establisheth the unity of the Godhead, whilst himself 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 infinite is not confined by any person: and the persons being distinct, are not confounded in God. 
s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Serapidis responsum Thuli: in Aegipto. De his vide August. lib, 10. de civ. Dei. cap. 23. In deo unasubstantia sed tres personae: in Christo duae substantiae, sed una persona. In Trinitate alius atque alius, non asiud atque aliud: In saluatcre aliud atq, aliud, non alius atque alius. Vincent: Ler inens: count: Her. cap. 19  The father is God in his infinite essence or being, the son the same God in his infinite presence, and glorious appearing, the holy ghost the same god in his infinite power, & wonderful working, three persons but one God: As to be, to be true, to be good, are all one, because transcendents. Some resemblance we have 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 used in Scripture, the light, and the word. 
u Gen. 1.  The light which was three daîes before the sun, and then condensed into that glorious body, and ever since diffused thence throughout the world, is all one and the same light. So the 
* james, 1.17.  father of lights, that inhabiteth the light, that none can approach, and the 
x Mat. 4.2.  sun of righteousness, 
y Col. 2.9.  in whom all the fullness of the Godhead dwelleth bodily, and the holy Ghost the 
z Eph. 1.17.18  spirit of illumination, are all one and the same God. Again it is the same thing that the mind thinketh, and the word signifieth, and the voice uttereth. So is the Father as the mind conceiving, the Son as the word conceived or 
a Trismegistus Deum dicit alium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gonuisse, ut 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 ubi est duo sunt, & tertius ubi est tres sunt. Tertul, contra Praxeam, c. 8.  begotten, the holy Ghost as the voice or speech uttered, and imparted to all hearers, all one and the same God. Wherefore the 
b Vni●as Monarchiae est trinitas oeconomiae, quarum altera non destruit alteram, ibid. c. 2.  Trinity of persons doth not deny the unity of God, nay our faith in them, keeps us close to that one and the only true God, whilst he alone is acknowledged the author and giver, the mediator and procurer, the Almoner and dispenser of all grace, and good things unto us. The superstitious through want of this faith, supposing it unfit to press with their prayers immediately upon God himself, or to employ him in our affairs, would use the intercession of Saints, and negotiation of 
c Col. 2.18.19.  Angels, in a voluntary humility, vainly puffed up in their fleshly minds, and not holding the head which is Christ. Who did not only dye for us to be a 
d 1 joh. 2.1.2.  propitiation for our sins, but ever life's an advocate with the Father making intercession for us, neither is there any other. 
e 1. Tim. 2.5.  For as there is but one God, so there is but one mediator between God and man, the man Christ jesus. 
f job. 5.1.  Call now if there be any that will answer thee, and to which of the Saints wilt thou turn? 
g Es. 63.16.  Doubtless O Lord our God, thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, thou O Lord art our father, our redeemer, thy name is from everlasting. 
h Ps. 73.25.  Whom have we in heaven but thee? and there is none upon earth, that we desire with thee.  
To praise the name of God and to pray unto him, 
Christ the only image of God to be worshipped by faith in his name.  by faith in his name, are the special parts of religious worship, intimated in the second commandment by bowing down, because such gesture we use, when we give thankes or make request, or do any reverence, or worship. ⁱ Who so offereth praise glorifieth me saith God. ʰ And to hear prayer is his prerogative. Now because we conceive not, nor have any 
l Qui verò nullo potest sensu perspicuè videri facilè nequit agnos●i. Quod autem non agnoscitur diligenter coli non potest, nisi per medium joan. Sarisber. Policr. l. 5. c. 3.  actual understanding, but by imagination, which is an imaginary presentation of that to the mind which it intendeth; therefore that we may not wander in our imagination, nor frame to ourselves any unbeseeming Image, or conceit of God to whom we bow, he hath 
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.  given us his son 
n Heb. 1.3.  the express image of his person, 
o 1. Tim. 3.16.  God manifested in the flesh. In expectation of whom the ever promised Messiah, God gave his people the Ark of his gracious presence, and afterwards the glorious temple, 
p 1. King. 8.  in which, and towards which their prayers being made were heard, and their service accepted. Wherein also they were prescribed a form of religion, in outward 
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? joan, Sarisber, Policrat. l. 5. c. 3.  rites, and ceremohies, and all to keep them from Idolatry and will worship, in a faithful expectation of him that should come. 
r 2. Cor. 5.16. Num ut hominem adorabimus Immanuelem? Absit. Deliramentum enim hoc esset, & deceptio ac error. In hoc●enim nihil ab ijs differemus, qui creaturam, ulirà factorem & conditorem colunt. Cyril. lib. de recta fide ad Theodosium. Et in anathematismum octa vum. una adoratioue colimus Immanuelem, sed secundum quod essentialiter Dei filius, factus est bypostatica unione caro, etc.  And when he was come, they who knew him after the flesh, would thenceforth know him no more in that manner. For while they had his bodily presence, the 
s joh 16.7. Act. 1.6.8.  Apostles themselves were not so capable of his spirit. Much less may we know Christnow, and acknowledge him with religious worship, in any 
t Non vult se Deus in lopidibus coli, Ambros. in ep. ad valentinum contra Symachum 31. Nonest dubium quin religio nulla sit ubicunque simulachrum est. Lact. l. 2. de vera. sap. c. 19 Impossibile est ut qui Deum novit, supplex fiat statuae, Orig. contra Cells. 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 express his Godhead, and therefore cannot be the image of his person, consisting of God and Man, and subsisting wholly in God; neither can it express the whole man, but his body only, if peradventure it be the right picture thereof, which who knows? The word expresseth his mind, and by the Gospel we have a true and lively Crucifix, 
a Gal. 3.1.  Christ jesus evidently set forth before our eyes, crucified amongst us. Whom by the eye of faith (which is 
b Heb. 11.1. v. 27.  the evidence of things not seen) we may discern being now otherwise unto us invisible. And wheresoever we are, if we believe in Christ, we shall never be far to seek where, and how to worship God. 
c joh. 4.21.23  The hour is now come when (as our Saviour told the superstitious woman) neither on that mount, nor at jerusalem, but the true worshippers shall worship the Father in spirit and in truth. 
d 1 joh. 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 judaea 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 johan.  The Father in the son who is the truth, by the holy Ghost. For we know that the son of God is come, and hath given us an understanding that we may know him, that is true, and we are in him that is true, even in his son Christ jesus. This is the true God and eternal life. Babes keep yourselves from Idols. 
e Phil. 2.10, 11  At the name of jesus every knee shall bow, and every tongue confess that jesus 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 up to God the Father are accepted with him. 
f 1. Tim. 2.8.  And now we pray every where lifting up holy hands, 
g Mal. 1.11.  and from the rising of the sun, unto the going down of the same, the name of the Lord is great among the Gentiles. And in every place incense is offered, and a pure offering, even 
h Rev. 8.4.  the prayers of the Saints, by the hand of the Angel of the covenant, Christ jesus, at the altar of God his presence. For the 
i Ps. 141.2.  pouring out of our prayers is as the incense, and the lifting up of our hands as the evening sacrifice.  
But 
k Lev. 10.3.  God will be sanctified of all that come nigh unto him. 
profaneness, Hypocrisy, Blasphemy  
l 2. Tim. 2.19.  Let everyone therefore that nameth the name of Christ depart from iniquity. 
m Heb. 12.29.  For our God is a consuming fire, and will consume those with fire of his indignation, 
n Le. 10.1.  that offer strange fire upon his altar. He is a jealous God, and will not hold him guiltless that taketh his name in vain. Which we do, if either we take notice of his word, and works, without due affection, whereby he makes his name known; or if we use any notification of him, but in his worship, or to his honour, with true religion and devotion. The Philosophers 
o Rom. 1.21.22.  who professed themselves wise, became fools. Because when they known God by his works of creation, they glorified him not as God neither were thankful. But the due notice of God his works by his word, through the working of his spirit, begets faith in us, and that faith restrains from all evil by fear, and provokes by love to 
p Igitur qui innotentiam colit, domino supplicat, qui iustitiam, deo libat, qui frandibus abstinet, oropitiat deum, quihominen pericuto surripit, opimam victiimam caedit. Min. Fael. oct.  good works; that we may 
q 2. Cor. 6.1.  not receive the grace of God in vain, nor take his name in vain, & cause it to be evilspoken of. 
r Is. 29.14. Mat. 25 8.  Hypocrites draw near God with their mouths, and honour him with their lips, but their hearts are far off, 
s Ezek. 33.31.  running after covetousness. 
t Ps. 66.18.  But if I regard iniquity the lord will not hear me. 
u Ps. 50.16.17  To the wicked God saith, what hast thou to declare my statutes, or to take my covenant in thy mouth, seeing thou hatest to be reform. 
* Prov. 28.9.  The very prayer of the wicked is abominable, even a mocking of God to his face, as the 
x Mat. 27.29.30.  soldiers bowing the knee mocked Christ, saying hail king of the jews and smote him with their hands. Wherefore Solomon's counsel is god, 
y Eccl. 5.1. v. 2.  keep thy foot when thougoest into the house of God, and be more ready to hear then to offer the sacrifice of fools, for they consider not that they do evil. And that our mouths be not rash, nor our hearts hasty to utter any thing before God, David his resolution is good in our greatest passions, and perturbations. 
z psal. 39.1.  I said I will take heed to my ways, that I offend not with my tongue. Lest by cursing, swearing, forswaring we pull down the curse of God upon us, and cause 
a Zach. 5.2.3.4.  the flying roll to come forth; & to enter into our houses, to consume them with the timber thereof, & the stones thereof, & to cut us off on this side, & on that side according to it. Yet are there greater profanations than these, whereby the name of God is blasphemed. 
b job. 34.18.19.  Is it fit to say to a king thou art wicked, and to princes ye are ? How much less to him that accepteth not the persons of princes? Yet desperate & forlorn malcontents, 
c Es. 8.21.  will curse their God and their king; and look upwards, when they are hardly bestead. And there are worse blasphemers than these; the bloody persecutors of God his servants, stick 
d james 2.7.  not to blaspheme that worthy name of Christ, whereby we are called. 
e 1 Cor. 12.3.  But no man speaking by the spirit of God calleth jesus accursed. And yet there are worse blaspheamers than they, 
f Heb. 6.4.  who having been made partakers of the holy ghost, fall away desperately & maliciously to blaspheme 
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 Heb. 6.6.  no place for repentance. The profane unbeliever 
i Acts. 7.51.  resisteth the spirit of God, the formal professor 
k Eph. 4 30.  grieves the spirit of god, the lewd liver 
l 1 Thes. 5.19.  quencheth the spirit of God, but the blasphemous apostata, 
m Heb. 10.29.  doth despite unto the spirit of grace. But if we believe indeed as we were baptised, & have professed, in the name of the Father, Son, and Holy ghost, our hearts, and tongues, and deeds, will all join together with the blessed Angels, and all the powers of heaven, 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 be known, 
The Christian sabbath of the holy Catholic Church.  and worshipped, as by every man in private, so by all of us in public, God hath appointed the sabbath for the holy assemblies, representing the holy catholic Church, in acknowledgement of his kingdom, attending his grace, in holy exercises, and Christian duties, and expecting his glory. Which day may not be otherwise employed farther than necessity enforceth, (which is god his dispensation, and hath no law) or than mercy to ourselves, & others requireth 
n ●at. 12.7.  which God will have and not sacrifice. Of which duty some question hath been made of late, whether it be 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 be moral. Secondly because it seems not to be any where expressly recognised in the new testament, as the other commandments are, but rather to be slighted both by Christ and his apostles. Thirdly because in keeping the sabbath the jews were to observe certain ceremonies, which are now abolished by the Gospel. And lastly because Christians have never kept that day, which the jews did, & the commandment seems to prescribe. Which doubts if they may be cleared, I hope the ten commandments will hold together, and not break company, being all of the same kind, and 
o Exod. 31.18. c. 34.38.  written with God his own finger. He spoke these ten words and added no more unto them. For the natural reason of the sabbath somewhat hath already been said in the proper place thereof, concerning the 
p I book. ch. 5.  law of nature. But may not a law be moral for the use thereof, unless it be natural in respect of the cause? Christ hath promised that where two or three are gathered together in his name, he will be in the midst of them. Now although God be every where, at all times, yet for our 
r Ne inordinata congregatio populi fidem minuoret in Corste, proptereà dies aliqui constituti sunt, ut in unum oomes pariter veniremus, Hieroniad Gal. 4.  meetings, there must needs be a set time, which it is just that God, who appoints the meeting, should design, and not we. There may be holy assemblies as that of 
s Acts 10.  Cornelius upon any day, to hear the word, to praise God, and to pray unto him, as occasion is offered inseason, and out of season, & the Lord will be found in them. But on the Lord's day the holy assemblies must be, and that weekly, because he hath commanded, and hath given us the reason which we have belecued.  
Now for that which Christ said or did we may be well assured that his intent was not to violate the law of the sabbath, 
The sabbath not abrogated by Christ.  who came not to break the law, but to fulfil it, and was therein so punctual and exact, 
u Mat. 3.15.  to perform all righteousness, that if it were but a ceremony, he would have observed it; because all was to continue until the veil, of the temple, his body, was rend. He often took occasion indeed by their greatest assemblies on the sabbath days, to do some miracles, & works of mercy in their sight, to confirm the truth of what he taught, namely that he was the Lord of the sabbath, and the merciful saviour of the world. This lesson he first read unto them out of the 
* Luk. 4.16.17.18.  Prophet Isaiah, in one of their Synagogues, as his custom was, on the sabbath day. Which they should now have taken forth by him, being the chief and principal end of their sabbath. But when they perversely misconstrued his doings, he justifying the same as also his Disciples plucking the ears of corn, to satisfy their hunger, took occasion to teach them better what was the right use of the sabbath. Not a 
x Cui septima quaeque fuit lu● Ignava— Invenal. Sat. 14. & Sat. 6. Observant ubi festa mero pede sabbata reges. De itinere sabatico. Quos etiam irridet, Plutarch. libel. de superstitione.  superstitious cessation from work, but a spiritual attention to the works of God, ever admitting our works of mercy, and of necessity. And if Christ thereby abrogated the sabbath, than did he abolish the other commandments also whereof he said, 
y Mat. 5.  So and so it hath been said unto you of old, but I say unto you, thus and thus shall ye do; and then was the Sabbath abrogated long afore by the Prophet Isaiah, in the name of the Lord. 
z Isa. 1.13.  The new moons and sabbaths, the calling of solemn assemblies, I cannot away with. But this Christ hath taught us concerning the sabbath: 
a Mark. 2.27.  That it was made for man & not man for the sabbath; as indeed the whole law was made for man, not to break, but to keep it, for his own good. This especially was a provisional statute for his benefit, 
b Quian. durabile non est quod requie caret, o● tium quoddam sanctum Deus praecepit, ut 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 give him no rest, but would make him outwork God's curse, if God did not allow us a rest, supplying us the while with necessaries by his ordinary providence, 
c Exod. 16.24.  as he did the Israelites by miracle; but principally for his souls good, that he might attend, and receive the 
d Homini non ante septimum laetalis inaedia est. Plia. hist. nat. l. 11. c, 53. Plerique ex his qui septem diebus nihil edere, aut bibere volunt in his moriuntur, quod si quidam eos super averint, nihilominus tamen moriuntur. Hyp. l. de carn. ad sinem. Non possunt boni mores ne secundum naturam quidem ipsam, apud eos homines constare, qui unum de septem diebus, non observant, & sanctificant domino. jun. de Pol. Mosis, c. 8.  spiritual food thereof unto eternal life.  
As for the Apostles, 
The Sabbath not abrogated by the Apostles.  St Paul writing to the Galatians condemns the superstitious 
e Gal. 4.10.  observing of days and months, and times, and years in general, whereof the jews accounted some more holy, & the Gentiles some more happy. But to the Colossians he speaks of Sabbaths by name, reckoning them amongst shadows, he saith 
f Coloss. 2.16.  let no man judge you in respect of the Sabbaths, a phrase which he useth 
g Rom. 14.4.10.13.  elsewhere, forbidding all censuring, & contending about things indifferent, amongst which he reckons the observing of a day, and it may be, that set day for the Sabbath; for he saith 
h V 6.  he that observeth a day, observeth it to the Lord, and he that observeth not a day to the Lord, he not observeth it: for the which he would not have them judge one another. To the same purpose he speaks of the sabbath to the Colossians. Is the sabbath than a thing indifferent? Then were it no moral commandment. The sabbath is not a thing indifferent, but at that time there were different days of sabbath; one which the jews observed, and were for a 
i Ceremony ab Apostolis, non ut 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 withal, as for other ceremonies; an other which the believing Gentiles observed, as they were taught by the Apostles, in honour of Christ his resurrection: and therefore the Apostle there speaks of Sabbaths. Now it seems 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 uprightly, but would compel the Gentiles to observe the same day, amongst other things, which the jews did: of whom he warns them at the 8. ver: and in this 16. ver: arms them against their censures. Let no man judge you in this case, for as for the set day of the sabbath, which the jews stand upon, it is but as their new moons, & the like ceremonies; which Christ buried when he lay their whole sabbath day in the grave; the substance is Christ and his resurrection, 
k Si nobis non resurrexit, utique non resurrexit, qui sibi cur resurgeret, non habebat. Ambr. in orat. de fide resur.  which Christians. are to honour, where of he speaks 
l Col. 2.12.  a little before, and an on again in the 
m C. 3. v. 1.  beginning of the next Chapter. Brifley, whilst there were two sabbath days in use, the one observed by the jews, the other by the believing Gentiles, he would not have them troubled at any man's censure in that respect, nor to contend amongst themselves thereabout, but to look to the main, and to hold it which was on their parts. 
n Non tempora observamus, se● quae illis significantur temporibus, Aug. contrae Adimant. c. 16.  He removeth the ceremony of the sabbath, to establish the substance.  
It seems then there was something ceremonial in the sabbath, which is the next objection. 
The jews typical use of the Sabbath abolished.  The law itself was not ceremonial but moral, only there was a ceremonial use annexed unto the law for the time, to be observed by the jews. As the 
o Gen. 9.13.  Rainbow, a natural impression in the clouds, is made a sign by God his appointment, that there shall be no more any universal deluge; and 
p Gen. 2.24.  marriage instituted in Paradise, was after used for 
q Eph. 5.23.  a type. of the union betwixt Christ and his Church. The jews had a threefold typical use of the sabbath: First 
r Exod. 31.13.  it was a discretive sign 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 down, and the light of the comfortable day of rest broke forth unto all people. Wherefore now we keep the sabbath not on the jews day, as if we were their Sabatarian proselytes, and had title by them, but on the Lord's day, 
s Gal. 3.28.  in whom there is neither jew nor Gentile, but all are one in Christ. Secondly it was a memorative sign unto them 
t Deut. 5.15.  for a perpetual remembrance of their delivery out of Egypt: Which use likewise was taken away in Christ, who hath redeemed us from the miserable bondage of sin, and Satan, where of their deliverance was a type, and consequently that use of the sabbath, in remembrance thereof. The third typical use of their sabbath was 
u Heb. 4.  a figurative sign of their rest in the promised land, which was accomplished in Christ, who through death is entered for us, and leads us the way into the heavenly Canaan. And generally all outward observances, as 
* Exod. 16.29.  not to go out of their places on the sabbath day, 
x Cham 35.3.  not to kindle a fire, 
y jer. 17.21.  not to carry a burden; and the respects to outward things, in all which they were more superstitious than was required; were all poedagogicall appendices of the Sabbath proper to the jews, in whom the Church was trained up by temporal, and sensible things, and in a most strict, and severe manner. 
z Sic ergò intelligendum est, sive in isto die volubili septimo prandiatur, sive 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Sed unusquisque nostrum sabbatizet spiritualiter. Ignat. in Epist. ad Magnesios'.  All which are eased or remitted in Christ, by whom we are plainly taught to look unto things spiritual and Eternal, & are therein exercised with a more free, and reasonable service. All typical uses of the sabbath tending to Christ his coming in the flesh, & the things performed already by him, for the work of our redemption, are ceased, and all the services belonging thereunto. Yet in respect of things 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad supernae siquaem vitae statum spectat. Greg. Nazianz: de nova 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 spiritual, and of eternal, which are yet to come the sabbath may still have some typical use. 
c Ezek. 20.12.  It is a sign for ever that God sanctifieth his people, and a figure of our Eternal rest, 
d Rev. 14.13.  when we shall all rest from our labours, 
e Isa. 66.23.  and when from one sabbath to another all flesh shall come before him. 
f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb, 4.9.  There remaineth therefore a rest, or sabbath keeping, to the people of God.  
Now for the day, the law doth not say expressly, 
The Christian sabbath day within the compass of the commandment.  what seaventh day shall be the sabbath which may be any in respect of number and order, according as we begin to reckon; but appointing or allowing six days indefinitely for ordinary labour in our callings, it commandeth the 
g Sed si sabbatum audierit, non intelligit nisi unum diem de septem, qui continuo volumine repètuntur. Aug. de Doctr. chr. l. 3. c. 5. jam hinc abinitio doctrinam hanc nobis insmuat deus, erudiens, in circulo hebdomadae, diem unum integrum segregandum & seponendum in spiritualem operationem. Chrisost homil. 10. in Genes.  seaventh to be kept holy to the worship of God, as god made all things in six days and rested on the seaventh, not specifying which were the six days, or which the seaventh, either in the precept or in the reason. How doth it appear that the World was begun upon sunday, that saturday must needs be the seaventh? And if the sabbath which is the period of the week, were not observed nor commanded all that time, from the creation to the beginning of the law, (as some say) by what monuments shall it appear, that the weekly account of days was kept until then, just in the same order as it was in the creation? The first sabbath that we read of since the creation, was 
h Exod. 16.  when God gave the Israelites Manna from heaven, the seaventh day after the six days, whereon they gathered the Manna, reckoning from the day of their murmuring, whatsoever day of the week, the fifteenth day of the second month, after their departing out of the Land of Egypt. But suppose (as it is not unlikely) whatsoever weekly reckoning had been formerly kept of the days, that God when he gave the law, did set them the very seaventh day in order from the creation, yet were the days since that altered, 
i josuah. 10.13  when the sun stood still at the prayer of josuah, and 
k Isai. 38.8.  when it went back for a sign to Hezekiah. Whereby the sabbath, if it must be the seaventh part of the week, consisting of 24 hours was certainly altered, that it came either later in the space of time, or sooner in the number of days. 
l Si judeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatum? An simus Christiani & dominicum colimus: aut simus Iudaei ut sabbatum obseruemus? Nemo enim potest duobus dominis seruire. Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici? Nec illud andit quod & ipse commemoravit: Deminusest enim sabbati filius hominis August. ep. 86. ad Casulan.  Howsoever the same authority which appointed one seaventh day at the creation, hath appointed this other, which we now observe ever since the redemption, and both within the compass of the same commandment, which indefinitely alloweth us six days for our works, and apponiteth the seaventh for a sabbath to the Lord.  

m Mark. 2.28.  The son of man is Lord of the sabbath. 
The Lord's day designed by Christ for the sabbath.  And that he did make this the sabbath, the Apostle insinuats sufficiently, writing to the jews, when he saith, 
n Heb. 4.9.10. Vid: jun. paral: ●. 3. in locum.  There remaineth a rest to the people of God, for he that is entered into his rest, that is Christ, he also hath ceased from his works, as God did from his: Leaving them to gather the conclusion, namely that as God when he had created all things rested the seaventh day add sanctified it, 
o Si dei requies causa sanctisicationis diei est, consequenter ubi maior et verior eius requies, illic sanctificatio copiosior. Rupertus de diuin. office l. 7. c. 19  so Christ when he had finished the work of our redemption, rested this seaventh day, and sanctified it, in honour of his 
p Cuius beneficii commemoratio successit memoriae creationis, non traditione humana, sed Christi ipsius obseruatione, atque instituto. jun: in 2. cap. Gen,  resurrection. God gave them time and place the sabbath, and the land of Canaan, to lead them by degrees, in types to the eternal rest in heaven; they 
q Heb. 3. & 4. ch.  wanted faith to discern what was figured. 
r Ch. 4.6.7.  Seeing therefore that it remaineth that some must enter in, and they to whom it was first preached, entered not in because of unbelief, again therefore he limiteth a certain day, saying to day after so long a time. 
s v. 5.  If josuah had given them rest, who brought them into the land of Canaan, if there they should have set up their rest, than would he not afterward have spoken of another day, 
t v. 9  there remaineth therefore a rest, even a sabbath keeping, for the people of God, a farther place, for which another day is appointed. Christ buried their sabbath, in so much as it was ceremonial, namely that set day, and their sacrificing services, and outward observances in his grave, where he lay that whole day of their sabbath, and rising again the next day, when all his labours ceased, he thereby sanctified that day a sabbath, to all that believe in him; pointing us to the 
u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua: in eadem nobis ex hac vita sit transitus, quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est. Inest autem in illa requie non desidiosa segnitia, sed quaedam ineffabilis tranquilitas actionis otiosae. Aug. ep. 119. ad januar. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. At post sabbatum omnis Christi amator domini cum celebret diem, resurrectioni consecratum dominicae, reginam & principem omnium dierum. Ignat: in epist: ad Magnesios'. jure igitur sanctae congregationes die octavo in ecclesiis fiunt. Inquit Cyrillus ib. 12. In joan. cap. 58.  eternal rest, which he had now fully purchased for us, and whereinto he will bring us, by the resurrection of our bodies also, in Everlasting life. And therefore though all his former life he observed the jews sabbath in their assemblies, yet after that he was risen from the dead he thenceforth observed this new day of rest, ˣ giving his disciples meeting upon this day when they were assembled together, and ʸ again that day seven-night. And after himself was ascended, he sent down the holy Ghost upon them, when they were met together again on this day. Which it seems the holy Ghost would have well noted, saying, in such precise terms, that it was when the day of Pentecost 
z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1. Lev. 25.15.  was fully come, for that being reckoned as was ᵃ appointed, fifty days from the morrow after the passover, which was that year on the saturday, to the morrow after the seaventh sabbath, it must needs be this very day of the week which is our sabbath. So that on this same day Christ rose, appeared twice, and thirdly sent the holy ghost, every time when they were assembled, and lastly appeared 
b Revel. 1.10.  to St john being in the spirit on the Lord's day, teaching thereby the Church represented in them, to assemble ever on 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sublimi utique sublimior, & admirabili admirabilior. Greg: Wazianz. de nova deminica, orat. 43. p. 700.  that day, and every one to be spiritually minded, and exercised in remembrance of his resurrection, attendance on the holy ghost, and expectance of our final glory in the presence of God the father. It is therefore most fitly called 
d Quia enius sabbati tunc appellabatur dies qui nunc dominicus appellatur: August. ep. 86. ad Casulan.  the Lords day, 
e Ps. 118.24.  This is the day which the Lord hath made, we will rejoice and be glad in it. And it may be called sunday in a better sense than the 
f Ecce enim dies solis adest. Sic enim barbaries diem dominicum vocitare consueta est. Greg. Turonensis: Histor. lib. 3. cap. 13.  heathens knew, because on this day 
g Malach. 4.2. Solis autem die communiter omnes conventum agimus, quandoquidem, is primus dies est, quo deus è tenebris & materia, quam prius creaverat, versa, mundum essecit, & jesus Christus seruator noster, eo ipsodie a mortuis resurrexit. juslin: Martyr apolog. lib. 2.  the sun of righteousness arose with healing under his wings. But howsoever the name be, the duty of a sabbath remains to be performed by the express law of God inviolable.  
Which the Apostles were careful to observe, 
The Lord ˢ day hath ever been observed as the sabbath by the church  as appears not only by their former assemblies, & exercises on that day, but afterwards again. 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 been showed, but expressly in the Church of 
h 1 Cor. 16.1.  Corinth and Galatia, and accordingly, we may well suppose, in all other Churches. This day thus instituted, the 
i Die dominico, qui est dies resurrectionis slisdiosius templum domini adite.— Quid enim apud deum excusare poterit, qui eo die ad audiendum verbum dei salutare, de resurrectione non convenit? Clem; Const. l. 2. c. 59  Church of Christ hath ever since kept as their sabbath, and that anciently with such severe necessity, as that for this very cause the whole 
k Vid. Euseb. Eccles, bist. lib. 5. cap. 11. & Socrat. lib. 5. cap. 21.  Greek Church, was excommunicated by Victor Bishop of Rome, (whose authority and proceed therein I undertake not) because they would keep Easter the Lord his holy day in honour of his resurrection, upon any day of the week, if it were the 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quartadecimam  foureteenth day of the month, and not put it over to this day of the week 
m Vid. I fiodor: de ecclesiast. office l. 1. cap. 31. It was decreed by the counsel of Nice. Ruffinus lib. 1. cap. 6. Cur id obseruetur cum pascha celebratur ut sabbatum occurrat. Hoc enim proprium Christiane religionis est. Aug. ep. 119. ad januar: & paulo post, Orbi universo Christiano persuasum est, eo modo pascha celebrari oportere.  as the first and great sabbath, whence all the other throughout the year are reckoned. Were the Lord's day kept weekly, as other holy days are yearly, only as an holy day, not as the sabbath, than were the day of the month fittest for Easter, as for other holy days, but being the same seaventh day of the week must of necessity be kept, the yearly holy day must be translated to this day of the week, rather than the weekly sabbath varied every year by that holy day. 
n See the conference at Hampton Court. p. 45. reprinted: 1625.  In the Synod called and held by the late King james of blessed memory, when many things were not found need full to be amended, the motion for a stricter course to reform the profaning of the sabbath day, by that name without scruple, 
* Tertio Caroli. Constanti●us Imperat: gravissima authoritate sancivit dominicum. Enseb. lib. 4. de eius vita.  which now (blessed be God) is happily enacted by Parliament, found a gener all and unanimous consent. For they well perceived that if this duty were remitted, the life of religion, which hath a long time languished, would soon be utterly extinct, and vanish. 
o Cum ex septem diebus unus in domini honorem consecratus sit, religionis prorsus dissolutae suerit nos aliorum dierum ad opera usu contentos non esse, neque illum domino eximium, & in violatum conservare, sed ipsum etiam vulgarem facere. nostrisque operibus applicandum putare. Leo imperat Novel. 54.  For howsoever it may be pretended, instead of the seaventh to keep every day holy, yet is it easily seen, that many who make no religion of the sabbath, are indeed every day alike, profane enough; whereas they who do most devoutly redeem some time of respite every day, from their own affairs, to the service of God, do most earnestly desire, and carefully use the help of the seaventh day, to repair their defaults on the other six.  
To conclude, 
The sabbath respects the kingdom of God.  of all the commandments in the moral 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 God's kingdom of nature, grace, and glory. That day which the jews observed, was as their other holy days, & new moons, 
p Colos. 2. v. 17.  a shadow; the body is of Christ; Namely the 
q Ephes. 1.23. 1. Cor. 12.12.  catholic Church, which is the body of Christ, his redeemed kingdom, for which he prayed, and died. For that being every where dispersed, is in many places gathered together, and generally resembled, by the holy assemblies, on the Lord's day. 
r Ideo upostosi nê ecclesia cum judeorum superstitionibus aliquid communè haberet, otium illud sacrum in sequentem diem transtulerunt. At ijdem non tantum sibi permiserunt, ut preceptam diei septimi obseruaetionem, in decimum aut quemcunque alium extenderent. Horum igitur exemplo nos insisterc convenit, nesub liber totis Christianae praetextu in illis ludamus. quae deux certacum ratione instituit, & illa tandem in licentiam degeneret, quae ut consusionem gignit, ita animos tandem ab omni religione alienat, Gualt. in Lucam. hom. 56.  And therefore the jews day of sabbath, whereby they were distinguished from all others, as the peculiar people of God, is now altered, the grace thereof being extended unto 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 kingdom may come yet more, and more, even the power of his grace, that the holy catholic church may become every day more and more sanctified, and enlarged, until we all come to be glorified with him, in that eternal rest whereinto he is entered for us. 
s Psal. 84.1.  How amiable are thy tabernacles O Lord of hosts. My soul longeth yea even fainteth for the courts of the Lord. A day in thy courts is better than a thousand elsewhere. 
t Heb. 10.19, &c,  Having therefore boldness to enter into the holiest by the blood of jesus, by a new and living way, which he hath consecrated for us, through the veil that is to say his flesh, let us draw near, with a true heart in full assurance of faith, not forsaking the assembling of ourselves together, 
u Quum deus noster singulari sua erga nos charitate è septem diebus unum duntaxat instaurandae fidei nostrae, atque adeo vitae aeternae, sanctificavit, eique diei ut sacrae in eo administratae rèligiones, ad permovendam 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 vivat, 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 we see the day approaching. Let thy kingdom come O Lord 
* Psal. 110.3.  that thy people may be willing now in the day of thy power, in the beauties of holiness from the womb of the morning. 
x Ps. 65.1.  Then shall praise wait for thee O God in Zion, and unto thee shall the vow be performed in jerusalem.  
Thus the duties of Love to God are all directed unto him, 
The perfect will of God to be done on earth.  and exercised by faith in Christ, with true godliness; and this faith again is approved to God by the works of love, in all goodness towards men, for his sake, whereunto all the duties of the second table are reduced. 
y 1 Ioh: 3.23.  For this is the commandment of God, that we should believe on the name of his son jesus Christ, and love one another as he gave us commandment.  
All the duties of love prescribed, by the law are by faith improved to an higher degree of perfection than the letter imports; he being the 
a Mat. 5.  interpreter, who was the lawginer, and shall be our judge. For now we see that not only the acts but thoughts and occasions of evil are unlawful, and we find ourselves bound in conscience to perform our duties to men, 
b Colos. 3.22, 23.  not with eye service as men pleasers, but with singleness of heart, fearing God; And whatsoever we do, to do it hearty as to the Lord and not unto men. The first and last commandments, which are the two great commandments including all the rest, expressly require the heart. Thou shalt have no other gods, Nor covet an others goods. 
c Mat. 15.9.  Out of the heart proceed evil thoughts, murders, adulteries, thefts, false witness, etc. which are transgressions of the several commandments, and by them forbidden, as they are any way followed or embraced by us. But by the last commandment the first motion of evil arising in our corrupt hearts is condemned, and we are thereby made guilty of the sin that is in us by natural corruption. 
d Rom. 7.7.  I had not known lust except the law had said, Thou shalt not lust.  
Howsoever the law be given for the most part in negative terms, to restrain first of all from gross injuries, and exorbitances, and from all the occasions, and appendants of sin, which are not allowable at any time, yet doth the affirmative of the law, not only where it is expressed; but as it employed in the prohibitions, bind us at all times, though not to all times, to do good unto all, as we have opportunity. So far must we be from doing any evil unto others, as rather willingly to suffer evil of others for well doing, if it may not be otherwise. And the works of perfection as some call them, supposing that they are only 
e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. As where Christ saith I counsel thee to buy of me etc. Rev. 3.18. Consitium includit proeceptum Bellarm. Est instrumentum praecepti. Thom. Praeceptum ex hypothesi.  counselled in the Gospel, and therefore arbitrary, are indeed commanded by the law, 
f Ps. 19.7.  for the law is perfect, and are duties necessary for every man to do, if there be 
* As in time of persecution or first plantation of the Gospel. So did the first converts. 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 bade sell all that he had, and give to the poor, that he might follow him, 
g Math. 19.21.  if he would be perfect, went away sorrowful, because he had great possessions; then said jesus unto his disciples, verily I say unto you, 
h v. 23.  That a rich man shall hardly enter into the kingdom of heaven. 
i Christiani unuiscuiusque officium est ut animo propter Christum relinquat omnia, par atus etiam ex facto relinquere ubires desideraverit. jun. in Bell. contra: 5. lib. 2. c. 8. S. parag. 42.  Now that is necessary without which we cannot enter into heaven. And what did Christ enjoin him more than is intended by the precepts of the law, as he hath interpreted the same? 
* Mat. 5.38. etc.  Ye have heard it hath been said, an eye for an eye, and a tooth for a tooth, but I say unto you that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also, & if any man sue thee at the law, and take away thy coat, let him have thy cloak also. Is it a greater matter to sell that we have, and give freely to the poor, then to give to an adversary, that hath already by force, or fraud gone beyond us? We are not forbidden 
k Vid Augustin. epistlo. quint. ad Marcellin.  all plea of right, nor required causelessly to departed with our own; For this were to abet, and animate malefactors, & unreasonable men; & to frustrate God his ordinance, 
l Rom. 13.4.  whose minister the magistrate is for thy good. No more are we counselled to cast away our goods, which are the blessings of God, 
m Act. 17.26.  who hath appointed us the bounds of our habitation; nor needlessly to live upon the alms of others, 
n Act. 20.35.  remembering the words of the Lord jesus, how he said; it is more blessed to give then to receive. But we are taught to possess our souls in patience, under the pressures of the world, 
o Rom. 12.21.  not to be overcome of evil, but to overcome evil with good. 
p Praeparatione animi. Aug. passim. vid. Sixt. Senens. Bibliot. Sanct: li. 6. Annotat. 156.  And to be willing to part with the lesser good for the greater, where we may not enjoy both. Again 
q Mat. 5.21.  ye have heard it hath been said by them of old time, Thou shalt not kill, but Isay unto you that whosoever is angry with his brother without cause shall be in danger of judgement, and whosoever shall say thou fool, shall be in danger of hell fire. Now tell me, whether is it easier to contain the tongue, or to extend the hand? Saint james saith, 
r jamer. 3.2.  if any man offend not in word, the same is a perfect man. 
s Mat. 5.27.  Farther ye have heard it was said by them of old. Thou shalt not commit adultery, but I say, whosoever looketh on a woman to lust after her, hath committed adultery already with her in heart. And therefore if thy right eye offend thee, pluck 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 do they more 
t Mat. 19.12.  that make themselves Eunuches for the kingdom of heaven? Neither the one sort, nor the other, are commanded or counselled to use violence on their own bodies, either to castrate, or exoculate themselves. 
u Eph. 5.29.  For no man hateth his own flesh, but nourisheth it, and cherisheth it even as the Lord the Church. Yet must all occasions of sin be avoided upon necessity, and the 
* 1. Cor. 9.27.  body be kept under, 
x Gal. 5.24.  the flesh crucified, 
y Col. 3.5.  the members mortified, that they may be 
z Rom. 6.13.  instruments of righteousness unto God, and not the weapons of unrighteousness unto sin 
a 1. Cor. 9.27.  lest we prove reprobates. Generally these and the like heroic works of grace and perfection, are directly commanded where God gives ability, that's his gift, and lays a necessity, that's his call, 
b Mat. 19.12.  and he that can let him do them; 
c Extrà necessicatis discrimea non sunt operis praecepta sed affectus, in praeparatione animi seruanda, ut scilicet semper parati simus. Aug. de his Christi mandatis, vid. sixth, Senens. Biblioth, sanct. l. 6. Annot. 156. But although it be a duty pleasing God to departed with all one hath; when the Lord himself, either by express commandment, Mat. 19.21. or by his calling & providence, offering a just occasion. Heb. 10.34. enjoineth us to do it: yet the presumptuous doing hereof without any such calling is unlawful: 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 counsels of God are for our 
* 1. Cor. 7.35.  profit, not to lay a snare upon any. 
d Mich. 6. v. 8.  He hath showed thee o man, what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?  
We see by faith, 
The heavenly conversation.  what perfection the law requires, as Christ hath interpreted the same; which every faithful soul aims at, & desires to attain. Wherefore believing 
e Quoniam vitam humanam post resurrectionem similem dicit esse venturan vitae angelicae, consequens est vitam muadanam ad vitam quae postmodum speratur disponi ut in carne viventes, carnaliter non vivamus. Greg. Nisen.  the communion of Saints & Angels, we pray as he hath taught us, that the will of God may be done by us on earth, as it is done by them in heaven, that is perfectly. For although the will of God be not prescribed them by this very law, nor in the self same things as to us, in regard of their excellent condition, 
f Ps. 103.20.  yet do they his commandments, harkening to the voice of his word; & they observe as it were the same things which are enjoined us, in a perfect and more eminent manner, as will appear in the particulars, for our imitation. 
* 5. Commandment.  How glorious is the heavenly 
g Es. 6.2.6. Colos. 1.16. 1. Thes. 4.16. etc.  hierarchy, keeping their stations, Angels, Archangels, Dominions, principalities, powers, thrones, Cherubins, Seraphins. 
h judg. 5.20.  The stars also in the firmament march in their order. 
i 1. Cor. 15.41.  And one star differeth from another star in glory. It was pride and presumption that cast down the devil and his Angels from heaven like lightning, 
k jud. v. 6.  who kept not their first station, but as the 
l Isai. 14.13.  Prophet alludes by the morning star, applying it to the proud king of Babel, he said I will exalt my throne above the stars of God, I will sit upon the mount of the congregation in the sides of the north, I will ascend above the height of the clouds. I will be like the most high. 
m v. 12.  How art thou fallen O Lucifer son of the morning? 
* 6. Commandment.  As for murderers, 
n joh. 8.44.  they are of their father the Devil, who was a murderer from the beginning. 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. joh 3.12.  Cain was of that wicked one the Devil, and slew his brother. But the blessed Angels of heaven 
p Ps. 91.12.  bear us up in their arms, 
q Ps. 34.7.  and pitch their tents about us for our safeguard. 
* 7. Commandment.  
r Mat. 22.30.  They marry not nor give in marriage, God having made them all at once pure spirits, but they honour our marriages. And are the glad messengers of God his blessing upon the marriage bed; as 
s Gen. 18.  unto Abraham, and unto 
t judg. 12.  Manoah and his wife. 
u Malac. 2.15.  Did not he make one, yet had he the residue of the spirit, and might have made all men at once, as he did the Angels. And wherefore one? That he might seek a godly seed. Therefore take heed to your spirit, that the seed of God be no way adulterated, & embased. The devil that foul seducing spirit, hath devised another doctrine, to disgrace God his holy ordinance of marriage, and is become a lying spirit in the mouths of his 
* Nuptiarum aditus intercludunt, & promiscuè convenire hortantur. Aug. de Manichaeis quaest. 72. in Nou. Testam.  false Prophets, forbidding to marry. 
x 1. Tim. 4.1.3  A principal point of the doctrine of Devils, provoking to all uncleanness, and opening a gap to all confusion. 
y Act. 10.15.  But what God hath sanctified that call not thou, nor cause thou to be called, common or unclean. 
* 8. Commandment.  It was the Devil's delight to 
z job. 1.  rob job of all that he had. He set the Sabaeans, and Chaldaeans on work, as he doth all others of that trade. But the blessed Angels 
a 1. King. 19.5 Mat. 4.11.  minister unto us, and receive us hence into everlasting habitations. 
* 9 Commandment.  It is the Devil that is 
b Rev. 12.10.  the accuser of his brethren, and a false one. 
c joh. 8.44.  For he is a liar and the Father of it. But the blessed Angels, 
d jud. v. 9  bring no railing accusations, no not against the Devil himself in their greatest conflicts. 
* 10. Commandment.  Lastly the blessed Angels having fullness of joy, and all sufficiency in God, envy not the glory prepared for us, as the Devil did our first happiness, and doth still malign, and oppose by all means, our purchased redemption; 
e Luk. 15.10.  but they rejoice exceedingly at the conversion of a sinner, 
f 1. Pet. 1.12.  they long and desire to look into the accomplishment of God his glory in us. So must we 
g Phil. 2.4.  look not every man on his own things only, but every man also on the things of others: and not only eschew the evil forbidden, but do all good unto all men implied in the law, 
h Eccl. 9.10.  whatsoever our hand findeth to do, as we have ability, and opportunity. 
i Ps. 16.2.  Our goodness indeed extendeth not unto God, nor to the glorified Saints, & Angels, (for what good can we do unto them?) 
k V 3.  but to the Saints that are on the earth, and to such as excel in virtue, whilst 
l Gal. 6.10.  we do good unto all, especially to them who are of the household of faith. Whereby yet we 
m Cum ipsis angelis sumus una civitas Dei, cuius pars in nobis peregrinatur pars in illis opitulatur, Aug. de civ. D. l. 10. c. 7.  hold communion with the heavenly host, in imitation of them, endeavouring to do the will of God in earth as it is done in heaven, by the blessed Angels; & following the examples of holy men, 
n 1. Cor. 11.1.  as they have been followers of Christ jesus, that we may be all like unto our heavenly father, 
o Eph. 5.1. Eorum filii dicimur quorum actus imitamur. Orig. in Ezek. hom. 4.  followers of God as dear children, 
p Ps. 119.89.  O Lord thy word is settled in heaven for ever. 
q 90.  Thou also hast established the earth, and it abideth. Thy will be done on earth as it is in heaven, 
r V 91.  according to thine ordinances, for all are thy servants.   

CAP. III. The Refuge of Hope.  
We are saved by hope. The Law perfect, we imperfect. Good works not well done. Grace and merit incompetible. The Christian hope. Our daily bread. Forgiveness of sins. No immunity to sin. Temptations. Preservation. Resurrection. Life everlasting and glorious.  
Do you now by grace fulfil the Law, and merit glory by good works? 
We are saved by hope.   
NO, God knows, we all sin continually, and still 
a Rom. 3.24.  come short of the glory of God. Which we acknowledge in the regress of the prayer, 
b Heb. 6.18.4.16.  flying for refuge, to the throne of grace to lay hold on the hope that is set before us. 
c Rom. 8.24.  For we are saved by hope in respect of the full accomplishment of our purchased redemption, and of the real fruition thereof, which we are now assured of, & whereinto we are firmly estated by faith. What is hope but a faithful expectation of good things to come. 
d V 24. V 25.  Hope that is seen, is not hope: for what a man seethe, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it. In the mean time we are not worth the bread we eat, but have need to beg it upon alms, at the hands of God, from day to day: much less are we worthy eternal life and glory. For although by the grace of God we unfeignedly desire, and faithfully endeavour to live according to the tenor of the perfect law of libertic, yet who dares stand to be tried by the rigour of that royal law?  
For the 
e Illud autem praeceptum non penitùs impletur ab homine in bac mortali vita, sed exparte non ex toto, quia ex parte diliginues, in futuro autem implebitur ex toto. Pet. Lomb. l. 3 sent. dist. 27. lit. F.  whole law is required of every one, 
The law perfect, we imperfect.  insomuch, that 
f jam. 2.10.  whosoever offendeth in any one point, is guilty of all, 
g C. 3.2.  but in many things we offend all, many things we know, many more that we know not. 
h Ps. 19.12.  Who can tell how oft he offendeth? O cleanse thou me from my secret sins. The Law requireth the whole man, 
i Deut. 6.5. Mat. 22.37  all his heart, all his mind, all his soul, all his strength; but we, as 
k 1. Cor. 13.9.  we know but in part, so we love, and so we do but in part, the least part of what we ought. 
l Rom. 7.22.23.  We may happily delight in the law of God after the inner man, 
* Legem implere, id est, non concupiscere. Quis ergò hoc qui vivit potest. August. de tempore serm. 49.  but still there is another law of the members warring against the law of the mind, which often brings us into captivity to the law of sin. 
m Rom. 7.14.  The law is spiritual & perfect, but we are partly carnal, & therefore imperfect. For although 
n 1 Tim. 1.14.  the grace of God be exceeding abundant with faith & love which are in Christ jesus, and shall be in the end, 
o 2 Cor. 12.9.  sufficient for us unto salvation, because it ever 
p Rom. 5.20.  superaboundeth our still abounding sins, yet in the mean time who is sufficient for it. 
q 2 Cor. 4.7.  We have the heavenly 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 fail our best actions, we corrupt our best works with carnal respects, we stain and pollute the best motions that arise in us, even as the purest fountain water, running through a filthy channel draws corruption. All our 
r Hos. 6.4.  goodness is as the morning dew, 
s Es. 64.6,  all our 
* Ipsa iustitia nostra ad examen divinae iustitie deducta iniustia est, &  det in destrictione iudicis, quod in aestimatione fulget operantis: Greg: Mor. lib. 5. cap. 8.  righteousness as polluted rags. 
t job 9 30.31.  If I wash myself saith righteous job with snow water, & make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own  shall make me filthy. What is that ditch but nature's corruption, drawn by a perpetual trench, through all man kind, from the loins of our first parents? Whereof holy king David was by his fall caused to complain, 
u Psal. 51.5.  I was shapen in iniquity & in sin hath my mother conceived me. And what are the 
* Zech. 3.3.  filthy , but the carnal motions, which being fashioned to our corrupt hearts, do like our garments 
x Heb. 12: 1.  easily beset us, and can never be clean put off, until nature itself be dissolved? Which made Saint Paul cry out, 
y Rom. 7.24.  O wretched man that I am who shall deliver me from the body of this death. Solomon puts the question to all men living, 
z Prov. 20.9.  who can say mine heart is clean, I am pure from my sin? And himself being now become a preacher of repentance, makes the answer for all, 
a Eccl. 7.20.  There is not a just man upon earth that doth good & sinneth not. If there be any, be he as just as job, 
b job. 38.3.40 7.  let him gird up his loins like a man. I will demand of thee saith God, and declare thou unto me. Wilt thou disannul my judgement? Wilt thou condemn me that thou mayst be righteous? 
c Rom. 3.4.  Nay let God be true, but every man a liar, let God be just, but every man a sinner. 
e Gal, 3 19  Wherefore then serves the law, it was added because of transgressions; that we may know our 
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 Rom. 4.15.  Where no law is, there is no transgression, 
h 1. joh. 3.4.  for sin is the transgression of the law, 
i Rom. 5.13.  and without the law sin is not imputed. Where sin is not acknowledged grace is not accepted; 
k Rom. 3.20.  but by the law is the knowledge of sin. 
l Rom. 5.20.  Therefore the law entered that the offence might abound, but where sin abounded grace hath superabounded. The law ever remains the perpetual rule of our duty, though unsufficient for our safety, 
m Rom. 8.3.  being weak through the flesh. And now it hath a double use; first directly to show us 
n Nec latuit pręceptorem, praecepti pondus hominum excedere vires, sed iudicavit ex hoc ipso suae illos insufficientiae admonere, & ut scirent sanè ad quem iustitiae sinem niti pro viribus oporteret: Bernard. sup. Cant serm. 50.  what is good, and evil, that 
o Rom. 2.18.  we may approve the things that are more excellent, being instructed out of the law, and that we may perform the same in all holy obedience to him that commandeth; then obliquely to bring us by 
p Data est enim lex superbis hominibus, & viribus suis totum tribuentibus ut cum implere non possent legem datam, praevaricatores invenirentur, & facti rei sub lege, peterent misericordiam à legis conditore. August. de acts cum Felice. Manich. l. 2. c. 11.  repentance to the 
q Heb. 4.16.  throne of grace, that we may obtain mercy and find grace to help in the time of need. In which respect it is a 
r Gal. 3.24.  schoolmaster still to bring us unto Christ, reducing us unto him obliquely, as it were per impossibile, not that the law is of things 
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 unable. Both which uses of the law Saint john hath put together, saying, 
t 1. john. 2.1. ●  These things I writ that you sinne not, but if any man sin we have an advocate with the father jesus Christ the righteous, and he is the propitiation for our sins. Now 
u 1. Tim. 1.8.  we know that the law is good if a man use it lawfully, knowing this that the law is not made for a righteous man, namely not to justify a man, nor to condemn any whom God hath justified; but the law is made for the lawless and disobedient, to curb and condemn them, who will not be reform, 
* y. 11.  according to the glorious gospel of the blessed God.  
Now if our works done in grace be not answerable to the law of an holy life, 
Good works not well done.  then sure they can not merit eternal life and glory. The things happily are good, that we do, in their own nature, and according to the law of God, and they may do good, being beneficial unto others; as to honour our betters is good and the law of God, alms deeds are good, and do good to the poor, and yet are they not so good as to merit for us eternal life & glory at the hands of God. First because they are not so 
* Querb abs te utrum 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 julian. Col. 1036. l. 4. c. 3.  well done as they ought in regard of some necessary circumstance; unbelievers may happily do the things which God requireth, but not their duties, because they do them not in conscience to him that commandeth, and without faith it is impossible to please God. Then if we of faith do some duties and neglect others, when he that hath commanded one, hath commanded all. Can some few good works make satisfaction for so many evil, 
a Heb. 11.6. Whosoever will be saved: before all things it is necessary that he hold the Catholic faith, which except a man believe faithfully, he cannot be 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. julian. c. 3. Sordet natura sine gratia. Prosper. ep. ad Russinum.  which we have done, and compensation for so many other good works, which we have left undone? And yet the very works of faith, by some carnal respects intervening, are not so good, nor so well done in true love as they ought. For true 
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.  love vaunteth not itself, is not puffed up, seeketh not her own, but generally their works, who most stand upon them, are done either in vain glory, or with carnal confidence, or in a superstitious opinion of meriting thereby unto themselves, and as seeking their own good, more than the glory of God. Wherefore although we build upon the 
c 1 Cor. 3.11.12.13.15.  foundation Christ jesus, yet because there is a mixture of trash, wood, hay, stubble, with our purest gold, silver, precious stones, we shall suffer loss in our works, and ourselves be saved even so as by fire.  
Again what congruity is there of 
d Gratianon est ullo modo si non sit gratuita omnimodo. August. ep. 106 ad Bon.  grace & 
e Meritum meum miseratio domini. Bernard. bomil. 61. in canticum cant.  merit, 
Grace and merit incompetible.  that works should merit through grace 
f Rom. 11.6.  For if by grace, than it is no more of works; otherwise grace is no more grace: but if it be of works, than it is no more grace, otherwise work is no more work. Moreover good works are properly such as do good, as alms deeds and the like. 
g Psal. 16.2.  Now our goodness extendeth not to God, but descendeth from him, 
h jam. 1.17.  from whom cometh down every good and perfect gift. It is of God his grace if we do any good, for what hast thou which thou hast not received? All therefore that we can possibly do is no more, nor so much as we own, and that by a double bond, first of nature, now of grace; & therefore 
k Luk. 17.10.  when all is done we are but unprofitable servants, and can challenge nothing upon desert, as due debt, at the hands of God. Lastly if the works done in grace be good, and perfect, and may be thought to merit upon compact with God, yet what 
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 ut job, non tamen haec condigna erunt gloriae suturae Orig. in Rom. 8.  condignity is there in the best of them, equivalent in just price, and value to the glory that is prepared for us? The effect cannot exceed the cause. But our justification excels all works before grace, and our final salvation all works done in grace, 
m Quod est meritum hominis ante gratiam, cum omne meritum noshun 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 ut essemus: sic in sine quod erit in vita aeterna, coronabit nos, sicut scriptum est; In miserscordia & miseratiovibus, August. ep. 105. ad Sixtum praesbyterum.  as much as grace excels corruption, and as the state of glory shall excel this of grace. Martyrdom suffering ill with patience for doing well, the worst that men can inflict, for Christ cause, the best that a man can undertake, is not equal in worth to eternal life. 
n Rom. 8.82  I reckon saith Saint Paul, as having made a just and exact computation, that the sufferings of this present time are not worthy to be compared, to the glory that shall be revealed in us. 
o Cor. 4.17.  For the affliction is but light and for a moment, which worketh for us a fare more exceeding and eternal weight of glory. It worketh for us, and we work by it, for 
p 2 Tim. 2.12.  if we suffer with Christ we shall also reign with him. And we by 
q Rom. 2.7.  patience in well doing 
r Phil. 2.12.  work out our salvation, as by a means serving thereunto, yet is it not a meritorious cause deserving the same. Which blessed estate, because it is proposed afore hand for our encouragement, and performed in the end, with approbation of our weak endeavours, and doth abundantly 
s Si accepturus es vitam aeternam, iustitiae quidem stipendium est, sed tibi gratia est, cui gratia est ipipsa iustitia, etc. August: ep. 105. ad Sixtum presbit crumb.  recompense whatsoever in the mean time, we do or suffer, for his sake that bestows it, therefore it is 
t Heb. 11.26.  called the recompense of reward. And yet when all is done, it is the free gift of God, 
u john. 1.16.  who giveth grace for grace 
* Mat. 13.12.  accumulating more grace upon him that hath more. 
x Ps. 84.11.  He will give both grace and glory, if we have the grace to give him the glory.  
Our greatest perfection is in aiming at it, 
The Christian hope  & 
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 ut ita loquar, cunctorum incarne iustorum imperfecta perfectio est, Hieron. lib. 〈◊〉 dial. adversus Pel. cv. 15.  acknowledging our own imperfection, to look for it in hope, & to long for it in the mirror of all pefection Christ jesus. 
b Phil. 3.12.13.  St Paul suffered the loss of all things making no reckoning of them, that he might win Christ, yet did not he account himself to have attained, or to be already perfect, but forgetting the things behind, he reaching forth pressed toward the mark for the price of the high calling of God in Christ jesus. 
c v. 14.  Let us therefore as many as be perfect be thus minded. 
d Heb. 11.  All the holy men in the cloud of witnesses lived by faith & every one of them did by faith some good & remarkable work but they died also in the faith, not having received the promises, but expecting them by faith & hope in the grace & mercy of God. 
e Act. 15.11.  & we believe that through the grace of our lord jesus Christ we shall be saved even as they. 
f Tit. 3.7.  Who being justified by his grace, are made heirs according to the hope of eternal life. 
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, & cord dicit que sibi dimittantur peccata non habere. Concil: Melcuitan: Can: 8.  And they who most presume of their works whilst they live, are glad if they have the grace to dye in the faith, renouncing all merit of works, to fly unto the throne of grace, for mercy. 
h jud. 20. v. 21.  And ye beloned saith Saint jude, building up yourselves on your most holy faith, praying in the holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord jesus Christ, unto eternal life. Yet is not our salvation the less certain, because the final accomplishment thereof is expected by hope, and is not presently put into our own hands. For as our faith is, so is our hope, 
i Heb. 11.1.  faith being the ground of things hoped for, and the reason of the hope that is in us, both of them therefore are firm, and sure, because built upon the rock Christ jesus. 
k Mat. 16.18.  Upon this rock as Saint Peter believed and confessed, Thou 
l v. 16.  art Christ the son of the living God, the holy catholic Church is built, 
m v. 18.  against which the gates of hell shall not prevail, but that every true member thereof, living and dying in the communion of saints shall, notwithstanding sin, & death, attain by forgiveness of sins,, and the resurrection of the body, eternal life. And therefore 
n Rom. 5.2.  we rejoice in hope of the glory of God, as if we had already attained. To believe and hope as a Christian is not as the terms are vulgarly used, and may perhaps sound in profane ears, to have an uncertain opinion and doubtful expectation, which indeed can be no better in the things of men, subject to falsehood and vanity, But it is to be certainly assured, fully persuaded and firmly resolved, 
o 2 Tim. 1.12.  knowing whom we have trusted, that he is able to keep that which we have committed to him against that day. No weak nor uncertain hold, but 
p Heb. 6.19.  an anchor of the soul; both sure and steadfast, entering into that which is within the veil, whither the fore runner even jesus is entered for us. Faithful hope is such an assurance, 
q Rom. 8.  as Saint Paul professeth by the help of God's spirit, knit together and firmly bound up with that 
r 28.29.30.  golden chain of the certanity of salvation in Christ jesus. Whereupon with a bold confidence he bids defiance to all the enemies of grace? 
s v. 33.  Who shall lay any thing to the charge of Gods elect? etc. I am persuaded that neither death, nor life, nor Angels, nor Principalities, nor powers, nor things preset, nor things to come, nor height nor depth, nor any creature shall be able to separate us from the love of God, which is in Christ jesus our Lord. As our faith and affiance is more and more fixed in God, through jesus Christ, by his spirit, and approved unto him by love in well doing, so is 
t Si quis & credit etdiligit, bene agendo & prae ceptis obtemperando efficit, ut etiam speret se ad id quod credit esse ventutum August: de doctor: Christ. l. 1. cap. 37.  the assurance of our salvation more and more confirmed in us. For true 
u 1. Tim. 4.8.  godliness hath the promises both of this life and of that which is to come. Of this life: 
* Mat. 6.33.  Seek ye first the kingdom of God and the righteousness thereof, and all these things shill be administered unto you. And for the life to come, 
x Pl. 50.23.  To him that ordereth his conversation aright will I show the salvation of God. Therefore as we believe so we pray in hope, which is our last refuge, that our heavenly Father who knoweth whereof we stand in need, will in his ordinary providence give us things needful for this life, to whom he hath given grace, first to seek his kingdom and the righteousness thereof: 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Est autem duplici honoris & muneris genere homo affectus, quod & ipsesolus poenitentiâ veniam peccatorum impetrat, et eius unius corpus quamvis mortale & caducum, aeternll & immortal 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 us our daily sins and trespasses, of his mere grace in Christ jesus, remembering whereof we are made, to whom he gives this grace, for his sake to forgive one another. Farther we believe, and pray in hope, that he will guide, and keep us ever hereafter by his spirit, in the way everlasting, though it please him to lead us through manifold temptations, and that he will deliver us in the end from all evil, even from death itself, and from him that hath the power thereof, that is the Devil, by the resurrection of our bodies to the eternal praise of his kingdom, 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 works of thine own hands.  
Bread the 
a Lev. 26.26.  staff of life, 
Our daily bread.  being the most necessary of all temporal things, implies the rest. It was God his decree, that in 
b Gen. 3.19.  the sweat of our brows we should eat our bread, and it is the Apostles injunction in the name of the Lord jesus, 
c 2. Thes 3.10.  that if any man will not work he shall not eat, whereupon he exhorteth every one 
d V 12.  with quietness to work and to eat his own bread. Although it be our bread, our own bread, yet it is God's gift, without whose blessing, 
e Ps. 127.2.  it is in vain to rise up early, and so late to take rest, & to eat the bread of carefulness. 
f jam. 4.2.  Ye lust and have not, ye kill & desire to have, and cannot obtain, ye fight and war, and yet ye have not, because ye ask not, ye ask and receive not, because ye ask amiss, that you may consume it on your lusts, which should be for our daily and necessary use. Some have not of their own to eat, 
g Ps. 128.2.  But thou shalt eat the labour of thine hands, O well is thee and happy shalt thou be; others have not the 
h Eccles. 4.8.  power to eat of their own, either not the health, or not the heart, 
i 5.19.  this is also the gift of God. And he gives it power to 
k Ps. 104.15.  strengthen man's heart, and to sustain our life from day to day. Therefore it is called 
l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6.11.  daily bread, adsubstantiall, or supersubstantial bread, because being digested into our bodies, it adds daily beyond its own nature and substance, through 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 gives it virtue, and power beyond the nature, and substance thereof, to do us good, speaking a blessing on it for our use. 
m Deut. 8.3. Mat. 4.4.  Wherefore man shall not live by bread only, but by every word that proceedeth out of the mouth of God. 
n 1. Tim. 4.5. Prov. 30.8.  And it is sanctified and made convenient for us by the word of 
o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Honestum hoc insuper, Deum i●itio comae & prandii invocari Diotogenes lib. de s●●ctiltate.  God and prayer. Yet it sustains us but from day to day, for it is but daily bread, and not as the tree of life, whereof if the man had eaten he should have lived for ever. The Manna which God gave the Israelites from heaven, it was but daily bread, it would not ordinarily keep until the morrow, and 
p joh. 6.49.  they that did eat thereof are dead. Such is the condition of this life and the things thereof. 
q 1. Cor. 15.19  And if in this life only we had hope, than were we of all men most miserable. Wherefore our 
r joh. 6.27.  labour must be not so much for the food that perisheth, but for the meat which endureth to eternal life, the supersubstantial bread indeed, 
s Cant. 8.7.  above all the substance of our house, 
t Ps. 119.14.  and to be rejoiced in above all substance. Which Christ gives unto us, for him hath the Father sealed. 
u joh. 6.51.  I am the living bread, saith he, which came down from heaven, if any man eat of this bread he shall live for ever. God's providence doth not exclude ours in the use of ordinary means, but requires it, directs, and gives a blessing thereunto, both in the things of this life, and for a better. But this is our folly, we will either do all ourselves or no thing. And commonly we can be content to leave all to God for the world to come, but in the things of this world we will be our own carvers. Of the two 
* Luc. 16.8.  the children of this world are in their generation wiser than the children of light. They will provide for this life, and we must provide, 
x V 9  that we may be received into everlasting habitations.  
Wherein finding how short our store comes of such a purchase, how unworthy God's grace we walk, 
Forgiveness of sins.  how ill we deserve through our own corruption, utterly distrusting and disclaiming ourselves, we fly again unto the throne of grace for pardon of our sins, protection in temptations, and rescue in the end from all evil. Who can forgive sins but God only, against whom we sin, and do evil in his sight? For howsoever we trespass, wrong, 
Omniamandata Dei facta deputantur, quando quiequid non fit ignoscitur. Aug. l. 1. Retrac. c. 19  and give offence one to another, which we may and must forgive, so fare as concerns us, yet can no man forgive the sin, which is the transgression of the law, but he only who is the lawgiver. He forgives 
y Ps. 32.5.  the iniquity of our sin. 
z Exod. 34, 7.  The Lord, the Lord forgiving iniquity, transgression, and sin. And he forgives 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  our debts, the obligations of sin, & penalties for sin, to whom we are so much bound in duty, and by whose law we stand bound over unto death, 
a Rom. 6.23.  the just wages of sin. 
b Ps. 49.7.8.  None can by any means redeem his brother, or give a ransom to God for him. For it cost more to redeem their souls, so that he must let that alone for ever. 
c Isa. 43.25.  But I, even I am he, saith God, that blotteth out all thy transgressions for mine own sake, and will not remember thy sins. For when the offence is pardoned the 
d Impium est à Dto diminidiaem sperare veniam. August.  punishment is remitted, because it is the forgiveness of our debts, the penalties of sin. When Christ cured any of their diseases he used to say 
e Mat. 9.6.  Thy sins are forgiven thee. For they are the cause of all our maladies, the remission whereof is therefore a present, and a perfect remedy. 
f Ps. 103.3 4.  God forgiveth all our sins, and healeth all our infirmities, so that they shall not tend to destruction in eternal death, the just wages of sin, and our due debt for the same. 
g Rom. 5.10.  For if when we were enemies we were reconciled to God by the death of his son, much more being reconciled shall we be saved by his life. By whose grace we obtain the forgiveness, not only of 
h Rom, 3.25.  sins passed before grace, through the forbearance of God, but of our 
i Quotidianae incu● sionis: Orabant autem utiq, iam fideles iam apostoli. Nam ista oratio Dominica magis fidelibus datur. Si debita illa tantummedò dicerentur quae per baptismum dimittuntur, catechumenis congeveret magis orare, Dimitte nobis debita nostra, Aug. in Ps. 142.  daily sins, and trespasses, for which he hath taught us as duly to ask pardon, as for our daily bread, with faith to obtain. 
k Rom. 5.16.  For not as it was by one that sinned, so is the gift, for the judgement was by one to condemnation, but the free gift is of many offences to justification, even so many, and so long, as we have grace to believe, and repent. justification a term in law, denoting an act of the judge, not any habit in the party justified, being once passed upon us in grace, 
l Rom. 8.28.  according to his eternal purpose, is never reversed, but standeth more firm than 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 counsel from everlasting, it was purchased and procured for them in the fullness of time, by the death and passion of Christ jesus. It is published and proclaimed throughout the world, by the preaching of the Gospel, it is testified and applied to every penitent believers conscience in the sight of God by his spirit, and is sealed by the Sacraments, and being apprehended by faith is often 
m Multò firmior est fides, quam reponit poenitentia. Lactant. l. 5. c. 14.  renewed by repentance. Whereby every poor publican that with true faith, and repentance cries God mercy, 
n Luk. 18.14.  goes away more justified than any proud Pharisee that justifies himself. 
o job. 33.23.24  And if there be a messenger, an interpreter, one of a thousand, to show unto man his righteousness, in his greatest a gonie and distress, God is gracious unto him and saith deliver him from going down to the pit, for I have found a ransom for him. 
p Mat. 18.18.  Whatsoever is loosed on earth, it is loosed in heaven, for it is God that doth it and not man, 
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 be pronounced in open court, when Christ that is our advocate, shall be our judge. For as our first admission into the state of grace was by 
r Rom. 3.25.  remission of sins past, through the forbearance of God. So shall our admission at the last be into the state of glory, by the public absolution, and acquitting of us at the tribunal of Christ jesus from all our sins, and trespasses. 
s 〈◊〉 34.  Come ye blessed of my father receive the kingdom prepared for you from the beginning of the world, 
t 〈◊〉 4.6.7.  which blessedness of man, is by righteousness freely imputed unto him, as David describeth it saying, 
u Ps. 32.1.2.  Blessed are they whose iniquities are forgiven; & whose sins are covered; Blessed is the man unto whom the Lord will not impute sin.  
Yet have we no immunity to sin, 
No immunity to sin.  as it were a warrant dormiant, or pardon afore hand, for we have no hope of forgiveness, but only upon condition of faith, & repentance; no easy matter, nor in our power to do at our pleasure. He that gives pardon to the penitent, will not always give repentance to every peccant. Neither doth repentance stand upon such easy terms, but that flesh and blood chooseth rather to dye in sin, then unto sin, by crossing, and crucifying and mortefying itself. For the which every true penitent undergoes a severe discipline, & if the Church and ourselves neglect it, God inflicteth the same upon his children many times with sore strokes, for their humiliation, and amendment. 
* Ps. 89.  He will not utterly take away his loving kindness from them, when they break his statutes, and keep not his commandments, but he will visit their transgression with a rod, and their sin with stripes. And besides all the exercise of mortification, God looks for 
x Mat. ●. 8.  fruits worthy amendment of life, implied in this one condition, that we forgive one an other, without which we cannot ask forgiveness at his hands. And if not without forgiving them that trespass against us, certainly not without 
y Non dimittitur peccatum, nisi restituatur ablatum. Aug. ep. 54. ad Maced  giving satisfaction to them whom ourselves have trespassed. 
z Mat. 5.23.27  if thou bring thy gift to the altar, & there remember'st that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. 
a Mat. 18.  How will God deal with that servant, to whom he forgives an hundred talents, if he will not forgive his fellow servant an hundred pence? Will he not deliver him unto the tormentors until he hath paid all that is due? And good reason, 
b Luc. 7.43.47 Secundum bominem plus fortasse offendit qui plus debuerat, sed per misericordiam domini causa mutatur, ut amplius diligat qui amplius debuit, si tamen gratiam consequatur. Ambr. l. 6. comment. in Luc. cap. 31.  for he must needs; I am sure he had need, love much to whom much is forgiven, & 
c 1. Pet. 4.8.  love will cover a multitude of sins, 
d Mat. 18.22.  not seven times, but seaventy times seven. A wonderful grace of God, where it pleaseth him to bestow it, so mortifying the wrath of man, 
e jam. 1.20.  which worketh not the righteousness of God: so mollifying the heart of man that we become 
f Mat. 5.44: &c  like our heavenly father, loving our enemies, blessing them that curse us, doing good to them that hate us, and praying for them which dispightfully use us. And if God give us such grace to forgive one another, he hath grace in store to forgive us, and 
g 1. Ich. 3.19  hereby we assure our hearts before him. Insomuch that as before we desired to do the will of God on earth, as it is in heaven, so now we pray God that is in heaven, to forgive us, as we on earth, through his grace, do forgive one another; both alike, though nothing equal.  
Now thou art made whole go thy way and sin no more lest a worse thing befall thee. The care is, 
Temptations.  after we have obtained the forgiveness of our former sins, and trespasses, that we relapse not, which is ever more and more dangerous; and therefore our humble suit, and supplication is, that God will not so lead us into temptations, but to deliver us from the evil thereof, sin & death. We pray not absolutely against temptation, 
h 1. Cor. 5.10.  for than must we needs go out of the world. It is the will of God, whereunto 
i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Duc me o jupiter, & 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 us through a world of temptations, into the kingdom of heaven, as he led the children of 
k Deut. 8.2.  Israel through the wilderness into the land of Canaan, to humble us and to prove us, and to know what is in our heart, and withal to manifest the 
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 us, to the praise of his glory. Through whose strength, 
m 2. Cor. 12.9.  which is seen in our weakness, 
n Rom. 8.37.  we are in all these things more than conquerors. For it is a greater glory to have 
o Eph 6.12.  wrestled with principalities, & powers. 
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, than not to have been at all assaulted by them. We must 
q Ium. 1.2.3.  therefore count it all joy when we fall into divers temptations, knowing this that the trial of our faith worketh patience, 
r Rom. 5.4.5,  and patience experience, and experience hope, and hope maketh not ashamed. 
s 1. Pet. 1.6.7.8.  When the trial of our faith shall be found to praise, and honour, and glory; at the appearing of jesus Christ. In whom therefore believing we rejoice with joy unspeakable and full of glory, 
t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Itaque dolores provenientes ex tentationibus, quas sustinemus, aut voleates aut recusantes, sunt ad profectum utiles, Arrian. Epictet. lib. 3. c. 25. ad calcem.  though now for a season, if need be, we are in heaviness through 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 mind,, and movers of both. Through which it pleaseth God to lead us, ordering the occasions, giving leave to Satan to winnowe us, and leaving us sometimes to ourselves, whom 
u Extrema mundi atrocius tentaturus aggreditur, quia tanto fit ferventior ad saevitiam, quanto se viciniorem sentit ad paenam Greg. mor. l. 34. cap. 1.  Satan suborns against ourselves with a world of motives, reduceable, to three principal heads, 
* 1. joh. 2.16.  the lust of the flesh, the lust of the eyes, and the pride of life. 
x jam. 1.3.4.5.  But let no man say when he is tempted, I am tempted of God, for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. Which evil of sin, & death, Satan intendeth, & we deprecate with God, without whose will we can not be tempted, nor can resist, or escape, 
y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad sacrum bellum cum carnis vitiis gerendum nos confera mus oportet: Sic tamen, ut non in nobis ipsis fiduciam collocemus, verum divino subsidio victoriam permittamus. Isidor. Pelus. l. 2. ep. 143. Et mox. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In divina autem , atq, auxilio si siduciam nostram positam habeamus, victoriam facile consequemur.  without his power & help.  

z 1. john. 3.9.  Whosoever is borne of God doth not commit sin, 
Preservation.  
* Omne quod radicaium est, nutritur catore solis, & non arescit. August. tract. 3 in 1. ep. joh. 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 he sinneth not at all, or only falls into some smaller sins, or that such sins are venial of their own nature, but he doth not commit sin, he makes it not his practice, and trade of life: & though every sin be mortal for the 
a Rom. 6.23.  wages of sin is death, yet doth not he sin unto death for by the grace of God, he shall have time and grace, to repent, 
b Ezek. 18.22.  and then all his transgressions that he hath committed, they shall not be mentioned unto him, in his righteousness that he hath done he shall live. Although all sin be mortal by the law, and worthy of death, yet doth not the child of God sin unto death, 
c Audeo dicere superbis esse utile cadere in aliquod apertum, manifestumque peccatum, unde sibi displiceant, qui iam placendo ceciderant. August. lib. 14. de civitate 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. Bonaeval. de operibus sex dier. cap. 4.  nay though he die for his sin, yet doth he not dye in his sin, that dyeth in the Lord. And howsoever we fall daily through our frailty, and may fall dangerously by force of temptation, and departed for the time from the grace given, abusing the gift of grace which was in us, yet shall we not fall from the grace of God towards us, reserved for us in Christ jesus. He never reputes him of giving, howsoever we may departed from the grace given by abusing our gifts, but he that gives, forgives his beloved, 
d john. 13.1.  and whom he love's he love's unto the end. Neither shall they who are effectually called according to his purpose, 
e In sanctorum cordibus iuxta quasdam virtutes semper permanet (spiritus) iuxta quasdam vero recessurus venit, & venturus recedit, etc. 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.  utterly departed from the grace given, but shall by the seed thereof, remaining in them 
f Ar. eccel: Angli. 16.  recover and amend their lives. For 
g Rom. 11.29.  the gifts & calling of God are without repentance, and 
h cap. 6.14.  no sine shall have dominion over them, who are not under the law but under grace. 
i jer. 32.40.  I will make saith God an everlasting covenant with them, that I will not turn away from them to do them good; but I will put my fear in their hearts, that they shall not departed from me. And as by the fear of God we are restrained from the dominion of sin all our life time, so 
k 1 Pet. 1.5.  by the power of God through faith, we are kept unto salvation ready to be revealed in the last time. 
l Fides aeterna res est, à spiritu scribitur, v● maneat. Ambros: in 2. Cor. 3. Quomodo pot est amitti, per quod fit ut non amittatur etiam, quod posset amitti? August. de bono persev. c. 6.  Faith is not only the first answer to Gods call, whereby we enter, and are admitted, into the state of grace, nor yet farther the continual mover of our hearts, in 
m Charitas quae deseripotuit nunquam vera. fuit. August. ep. 111 ad julian: Ficta charitas. est, que deserit in adversitate. vid. Sixt. Senens. bibls. lib. 5. annot. 240.  love, according to the will of God, as hath been showed, but also the final grace whereby we persist unto the end, recovering many slips and falls in sin, yea and redemption from death itself, if we die in the faith of the forgiveness of our sins, and resurrection of our bodies unto eternal life. 
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 hooker's sermon of the certainty and perpetuity of faith in the elect, saying The faith therefore of true believers, though it have many grievous downfalls yet doth it still continue invincible; it conquereth & recovereth itself 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 howsoever 
o 2 Tim. 2.17.18.  the faith of some may for the time be overthrown in part, as theirs in the article of the resurrection was by Hymeneus and Philetus, who erred concerning the truth thereof, 
p v. 25.  yet will God give them repentance to the acknowledging of the truth, whom he will save, which by the grace of God shall spring again out of that seed of faith that remaineth in them. 
q Rom. 3.3.  Shall our unfaithfulness make the truth of God of none effect? 
r 2 Tim. 2.12.13.  It is a faithful saying if we deny him he will also deny us. If we believe not, if we doubt and err in some things, for the time, yet he abideth faithful, and cannot deny himself. For 
s v. 19  the foundation of God abideth sure, and hath this seal, The Lord knoweth who are his. And they who are once justified with God, being effectually called 
t Rom. 8.28.  according to his purpose, are never uniustified again. For howsoever their sins may be such as deserve no less by the law yet their persons being under grace in Christ, 
u john. 5.24.  they shall never come into condemnation, but are passed from death to life.  
Now 
* Rom. 8.10.  although the spirit be life because of righteousness, 
Resurrection.  yet the body is dead because of sin, a body of sin and of death, and therefore 
x Exue corpus istud quod circumfers, vestimentum ignorantiae, fundamentum pravitaetis, vinculum corruptionis mortem vivam, cadaver sensibile, sepulchrum portatile, domesticum surem. Hermes in Pemandro.  the body from whence our corruption springs originally, & wherein it resides perpetually, 
y Lex est non paena perire.  must be dissolved, (the soul being separated by death) or at least some way changed, that it may be made a glorious body, at the appearing of jesus Christ. Our 
z Quam deus manibus suis ad imaginem sui struxit, quam de suo af statu ad vivacitatis suaesimilitudinem animavit, quam incolatui, fructui, dominatui totius suae operationis praeposuit, quam sacramentis. disciplinisque vestivit, cuius munditias amat, castigationes probat, passiones sibi appreciat, haeccine non resurget totiens dei? Absit ut 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 work of God's hands, as our souls are from him, he made the first man's body of the dust of the earth and breathed into it the spirit of life, and 
a Psal. 139.15.  he fashioneth our bodies below in the earth, 
* Plato in Timoeo ut 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 complete longer than he consists both of soul and body. Now 
b job. 14.15.  God who hath a desire to the work of his hands, will recover and save the whole man, & make him to live, notwithstanding the malicious practice of Satan, the murderer, to the contrary. Whereof he hath given evidence in the whole course of nature, evening and morning, winter and summer, and in his special providence over his Church and people, by their Miraculous deliverances, and recoveries from captivity and desolation, as it were from death, therefore usually called their 
c Isai, 26.19. Ezech. 37.  resurrection. Do we not see how 
d Eccl. 1.4.  one generation passeth, and an other generation cometh, but the earth abideth for ever, as it were the common stage and theatre of nature, so long as it endureth. But when all parts are acted, heaven and earth and all shall be dissolved. For as all the parts, so the universe the whole system of nature, begun with time, continues in time, which is the measure of motion, until time that spends all, hath spent itself, when 
e Rev. 10.6.  time and temporal things shall be no more. 
f 2. Pet. 3.13.  But a new heaven & a new earth, eternal wherein dwelleth righteousness. A folly it is that some ask 
g 1. Cor. 15 35 36.  with what body shall we come? No question the same body else were it not a 
h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lucianus Pythagoranvena lem exponens. quis emet? quis esse supra homines affectat? quisscire universi concentum & reviviscere.  resurrection. The same body howsoever changed, as in this life, we feed not, we sleep not, but our bodies are altered, our digested food supplying what nature had consumed; we are not cured but our bodies are altered, Physic repairing what diseases had corrupted, and wasted. Insomuch that some have doubted whether we be the same bodies in age, as we were in youth. As a ship is still the same that where it decays hath new planks clapped on, until in every place all be changed; so are our bodies. And though all be dissolved into the first materials, yet being again put together, by the same almighty hand which made all of nothing, it is the same man's body, the same body of the same soul, whereby it was, and ever shall be 
i Forma principium individuationio.  individuated, howsoever it be widowed for a time, and wondrously changed in the end, & in the mean time utterly putrified, and corrupted. As the first man's body, who was made after the image of God, and bore a majesty amongst the creatures, was changed by sin, and became subject to manifold diseases, to shame to death, and yet was still the same body, so through death our bodies shall have the utmost of that change, and yet be raised the same bodies, and changed again 
k 1 Cor. 15.42.43.44.  from weakness to power, from corruption to incorruption, from dishonour to glory, 
l Phil. 3.21.  for they shall be fashioned like unto Christ his glorious body. As the pure spirits of wine, or the spirits of life, in a man are bodies, spiritual bodies, and the quintessence of any mettle, or mineral extracted from the gross elements, is of a celestial nature, and yet both it and the spirits are bodies, the same bodies purified, sublimated; in like manner though fare more excellent, shall be the resurrection of our bodies, when God hath as it were distilled them through nature's great limbeck, of what form soever, whether through the earth, or water, or bowels of beasts, or by fire (as all that remains at the last day) and shall extract a glorious body, that shall inherit immortality. 
m 1 Cor. 13.51.  We shall not all sleep, but we must all be changed some way or other, 
n v. 4●.  for as we have borne the image of the earthly, so shall we bear the image of the heavenly. 
o V 26.  The last enemy that shall be destroyed is death, and that by the resurrection of our bodies, to eternal life. 
p Rev. 21.4.  When God shall wipe away all 
q Faelices' lachrymae quas benignae manus conditoris abstergunt.  tears from our eyes, & there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away which were temporal, & the life to come shall be 
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.  eternal.  
A life of glory to the children of God. 
* Life everlasting, and glorious.  The lowest degree whereof doth infinitely exceed the greatest glory of this world. Look how much the life of a perfect man, enjoying all outward happiness in this beautiful, and goodly world, excels the condition of a weak, poor, and wretched Embryo, shut up in the womb, a close and dark habitation, so much & infinitely much more doth the eternal 
s Cuius rex veritas, cuius lex charitas, cuivo modus aeternitas. August. ep. 5. ad Marcellinum.  life of glory, in the highest heavens excel 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 special love, excels all worldly profits, pleasures, and preferments so much, and infinitely much more, doth the fruition of God's glorious presence excel this present state of grace. For this consists in using the means, than we shall enjoy the end of all our desires, and endeavours. It is usually expressed by such things as we know, and most esteem, a crown, a kingdom, a paradise, a city of gold and precious stones, life, joy, glory, 
t 1. Cor. 2.9.  but eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Such as they who had but a vision thereof in Christ's 
u Mat. 17.  transfiguration, would gladly have made their abode in the admiration thereof for ever; such as 
* 2. Cor. 12.2.4  he who was wrapped into the third heavens, having heard, might not utter; such wherewith we may well 
x Rom. 8.18.  reckon, that all the sufferings of this present world are not worthy to be compared, 
y 2. Cor. 4.17.  an exceeding and eternal weight of glory. Wherein though all the Saints of God shall have 
z Ps. 16.11.  fullness of joy, and pleasures for evermore; yet shall it be in different degrees; for there are many and 
a joh. 14.2.  diverse mansions in God's house, and different degrees of glory 
b 1. Cor. 15.41  as one star differeth from another star in glory. 
c Dan. 12.3.  For they that are wise shall shine as the brightness of the Firmament: but they that turn many unto righteousness as the stars for ever and ever.  
The estate of glory which we believe, and expect, in eternal life, is not only a well being, but a perpetual and perfect well doing, which is to live indeed in the joyful fruition of all good. When the most excellent faculties shall be employed on the most admirable object, in the most exquisite manner, and abundant measure, with eternal joy and glory. It is the grace of God towards us now to take such notice, and to make such account of us, as we believe, but it shall be our glory then to know him, 
d ●. Cor. 13.12  as we are known of him. Now we know but in part. We see now in a glass darkly, but then shall we see face to face, 
e 1. joh. 3.2.  we shall see him as he is, 
f job. 19.27.  and we shall behold him with these eyes, whereby we shall become like unto him, full of glory in our fowls and bodies, by the manifestation of his glory upon us, 
g Exod. 34.30.  as Moses face shone, when he came down from him in the mount. 
h Colos. 3.4.  Now is our life hid with Christ in God but when Christ, who is our life, shall appear, then shall we appear with him in glory. So well shall we be, and as well shall we do. For as we shall receive glory of God in the vision of his glory in Christ, so shall we give all honour and glory to him; and as we shall behold him with these eyes, so shall we praise him with these tongues. 
i Ps. 137.4.  Who can sing the song of the Lord now in a strange land. But 
k Ps. 108.1.2.  when our glory shall awake, even this excellent instrument of praising God, which is our glory, above other creatures, than 
l 1. Cor. 13.1.  the tongues of men, & Angels shall be the eternal trumpets of God his glory. 
m Rev. 4.6.8.  The four beasts full of eyes, rest not day and night saying, holy, holy, holy, Lord God Almighty, which was, and is, and is to come. 
n V 9  And when those holy ones give glory, and honour, and thankes to him that sits on the throne, who liveth for ever and ever, 
o V 10.  then also the four and twenty Elders fall down before him that sits on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne saying, thou art worthy O Lord to receive glory, and honour, and power. And all the Saints shall come in with a full choir, singing 
p Rev. 15.3.  the song of Moses and of the Lamb, great and marvelous are thy works Lord God Almighty, just & true are thy ways thou king of Saints. 
q Ps. 145.10.11  Yea all thy works shall praise thee O Lord, and thy Saints shall bless thee. They shall speak of the glory of thy kingdom, and talk of thy power. For thine is the kingdom, power, and glory. For ever and ever. Amen.   
FINIS.   

OXFORD Printed by JOHN LICHFIELD Printer to the Famous University For WILLIAM WEBB. Ann. Dom. 1628.