so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe
and of edification one towards another Destroy not for meates sake the worke of God All things indeed are cleane but it is ill for the man that eateth with offence It is good not to eate flesh nor to drinke wine nor to doe any thing whereby thy Brother stumbleth or is offended or made weake To set downe therefore the cautions that are to bee giuen heerein and how and in what cases wee are so to bridle our Christian libertie The first caution is that it bee in things which GOD hath once restrayned for no Law of God nor rule of Charitie bindeth to forbeare meates or drinkes or other things which neuer were vnlawfull by the Commandement of God but by the vaine superstition of men that being but to giue strength and countenance to the doctrine of Deuils with which name the Apostle brandeth them 1. Tim. 4. 1. Secondly It must bee but to beare with our weake Brethren and for awhile t Act. 15 28 29 till they may be better informed of the libertie they haue in Christ it must not bee to nourish or strengthen men in euill nor when it tendeth not to edification but destruction So did u Act. 16. 3. Paul circumcise Timothy not as the Sacrament that God had once ordayned but as a bare Ceremonie and thing indifferent which he had free power to vse for the edification of the Church till the abolishing of Ceremonies by the comming of Christ were better knowne But x Gal. 2. 4 5. Titus he would in no sort circumcise when he saw he could not doe it without betraying the Truth of the Gospell and giuing occasion to the aduersaries against him The second step of our Soueraigntie renewed is the and deliuerance from the bondage of Satan setting vs free from the bondage and slauerie of Satan vnder whom we were held before in thraldome in a continuall feare of death as the Apostle teacheth Heb. 2. 14. 15. that by death he might abolish him that hath the power of death that is to say the Deuil and might set free from his tyrannie and dominion as many as through feare of death were all their life long subiect vnto bondage This was the first promise made in Paradise y Gen. 3. 15. The seed of the woman Christ and in him and by his power all those that are his shall bruise the head of the Serpent The third last is a noble priuiledge and prerogatiue This also as a noble accesse added thereunto that the holy Angels themselues are made Ministers for our good to Gods children ouer aboue all that Adā had that the holy Angels themselues are made Ministers for our good whereof there bee many most glorious promises in the Word Psal 91. 11. Hee will giue his Angels charge ouer thee to keepe thee in all thy wayes A fauour principally meant to Christ the Head of the Church and after him to all the faithfull Generally the Apostle to the z Heb. 1. 14. Hebrewes saith They are ministring Spirits sent forth for their sakes that are to inherit saluation And in the Psalme a Psal 34. 9. The Angell of IEHOVAH pitcheth his Tents round about those that feare him Hereupon our Sauiour calleth them our b Mat. 18. 10. See you despise not one of these little ones for I say vnto you that their Angels in Heauen doe alwayes behold the face of my Father c. Angels for first thorowout the course of our life they watch ouer vs to keepe vs in all our wayes that no euill should come vnto vs as it followeth in that c Psal 91. 12 13 Psalme and as wee are taught not onely by the Example of d Dan. 1. 3. Daniel for whose sake God sent his Angell to stop the mouth of the Lyons that they should not hurt him And of Shadrach e Dan. 3. 28. Meshach and Abednego deliuered by an Angell from the fury of the flame which the prophane King himselfe was driuen to acknowledge and of diuers others whose liues are registred in the Scriptures but beside by the manifold experience that euery one of vs hath in our selues in so many so wonderfull and so strange escapes whereof no reason can be assigned but the Angels watchfull attendance and garding of vs. Secondly In the houre of death they are about vs readie at the last gaspe to receiue our Soule and by their Ministerie to conuey it vp to Heauen for when Lazarus dyed f Luke 16. 22. He was carryed saith our Sauiour Christ of the Angels into ABRAHAMS bosome The right whereby wee haue this is because being seruants vnto Christ who is the Head consequently they are to serue the faithfull which are his members The excellencie of their seruice the Scripture commendeth vnto vs by diuers arguments First By their nature qualified and made fit for it in that they are Spirits Secondly By their rule and soueraigntie being themselues called Thrones Dominions Principalities Gouernments Chiefe Princes c. And what a thing is it then to haue so great Princes attending on vs Thirdly By their power able to throw downe whatsoeuer doth withstand them Whereof among many other we haue a famous Example of one Angell that in one night slue one hundred fourescore and fiue thousand of the Assyrians Campe 2. Kings 19. 25. Fourthly By their Glorie to terrifie and amaze our Aduersaries as we reade in MATTHEW The g Mat. 28. 3 4. Angell of the Lord came downe from Heauen whose countenance was like lightening and his garment white as snow for feare of him the Keepers were smitten and became as dead men Fiftly By their Wisdome and Knowledge Sixtly By the place where they dwell being in Heauen and therefore haue all aduantages to doe vs good Seuenthly By the multitude and number of holy Angels which maketh not a little for the strengthening of our Faith for euen among men A h Eccles 4. 12. threefold cord is not easily broken When i Gen. 32. 1 2. Iacob went on his way to returne into his Countrey as God had commanded him the Angels of God met him euen a whole Armie and troope of Angels in so much as hee called the name of the place Machanaima a payre of Armies his owne and the Angels Armie So in k Luke 2. 13. Luke it is said that there was with the Shepherds a multitude of an heauenly Armie In the l Psal 68. 17. Psalmes They are named many thousands of Angels And to the m Heb. 12. 22. Hebrewes Myriades that is ten thousands of Angels n Dan. 7. 10. DANIEL also reckoneth a thousand thousand standing before the Ancient of dayes By this Argument o 2. Kings 6. 15 16 17. Elisha the man of God incourageth his Seruant when seeing the Companies and troopes of men that compassed the Citie and Horses and Chariots hee cryed out Alas Master what shall wee doe To whom ELISHA said Feare not for there
worshipped But this honour Christ also hath For both Stephen giueth it vnto him when he saith Lord y Acts 7. 59. Iesus receiue my spirit And it is the Epithete of all the Church that they z Acts 9. 14. 1. Cor. 1 2. call vpon the Name of Christ IOHN likewise in the a Reuel 21. 22. Reuelation maketh the Lord God Almighty and the Lambe alike the Temple of that holy City the heauenly Ierusalem meaning that hee is equally to bee worshipped and with the same honour Faith doth onely rest vpon God but wee are commanded to beleeue in Christ Yea b Iohn 16. 1. beleeue in God beleeue also in me Further it is the pleasure c Ier. 9. 24. of GOD that whosoeuer glorieth should glory onely in this That he knoweth him to be IEHOVAH But Paul doubteth not to professe that he d Gal. 6. 14. gloried onely in the Crosse of Christ and neyther preached nor chose to know any other thing saue e 1. Cor. â—2 onely him alone Christ f Iohn 17. 3. also himselfe coupleth these two together This is euerlasting life to know thee the onely true God and him whom thou hast sent Iesus Christ But what stay I hereupon when testimonies are so cleere vpon the marke and notes when the things themselues are so euident and expresse his God-head being euerywhere to bee found in most plaine and manifest termes Which that it may the better appeare I will sort all the testimonies of this kind into three Orders or Rankes The first is of such as attribute the spirit vnto him Not as the spirit or soule of a man but so as it appeareth plainly by the Epithetes adioyned to be the Diuine Spirit or GOD himselfe 1. Cor. 15. 45. The first man ADAM was made a liuing Soule the latter ADAM a quickering Spirit As bee noteth out in Adam the whole man by the more excellent part the Soule so doth he in Christ the whole Person by that most excellent Nature of the God head bodily dwelling in him calling him another Adam for that as Adam imparted fleshly life vnto all that come from him so doth Christ the Spirituall Life to all that are his And that this may bee the better conceiued to be meant of his Eternall Deity in the seuen and fortieth Verse hee doth more cleerely frame the comparison The first man out of the earth earthly the second man the Lord himselfe from Heauen Therefore is his Spirit or Diuine nature sometime called The g Heb. 9. 14. euerlasting Spirit a thing proper to the God-head sometime The h Rom. 1. 4. Spirit of Sanctification whereby hee sanctifieth all Gods Elect and sanctified his humane Nature otherwise infirme and weake and not able to rayse vp it selfe As in i Iohn 6. 63. Iohn he saith It is the Spirit that quickeneth the flesh profiteth nothing And k 1. Pet. 3. 18. Peter that he was put to death as touching the flesh but quickened as touching the Spirit Finally the Apostle l 2. Cor. 13. 4. Paul expounding as it were this place For though saith he he were crucified of infirmity yet he liueth by the power of God In the name of infirmity or weaknesse manifestly alluding to the Hebrew Enâ—ch which signifieth a fraile or weake and mortall man and in the name Power vnto El the mighty God of the second sort are those where he is said to haue the m Col 29. For in him dwelleth all the fulnes of the God-head bodily that is personally and substantially fulnesse of the God-head in him to bee n Phil. 2. 6 7. Who being in the forme of God emptied himself taking the forme of a Seruant becomming in the likenesse of men and in habit found a very man Where the forme of a Seruant noting a verie seruant and abiect person indeed sheweth that to bee in the forme of God signifieth as much as to be really and essentially God himselfe in the forme of God to be o Iohn 8. 15. For this cause the Iewes sought to kill him because hee called God his owne Father making himselfe equall with God Phil. 2. 6. He thought it no robbery to be equall with God equall with God And to conclude to bee p Dan. 10. 13 21. Michael of equall Power with the Almighty God And this to be an honour belonging vnto Christ alone and not to any created Angell the Apostle Iude q Iude verse 9. teacheth expresly when he so termeth Iehouah himselfe that in Zachary stroue with Satan about the Body of Moses or the truth and perfection of the Law of Moses namely the whole Doctrine of the Gospell Remission of sinnes Imputation of Righteousnesse Sanctification and Redemption as in that Chapter the Angell reasoneth of them all But most manifestly this appeareth Reuelat. 12. 7. where MICHAEL and his Angels fought with the Dragon and his angels Against the Dragon that is the Deuill head of the malignant Church opposing Michael that is Christ Head of Saints and Angels and therefore calling them his Angels which agreeth to God alone Finally the holy Ghost so expoundeth it Verse 10. Now is the Saluation and Might and Kingdome of our God and the Power of his Christ In the third and last ranke come those that call him expresly r Iohn 1. 1. The Word was God 2. Cor. 5. 19. God was in Christ reconciling the World Luke 1. 16. 17. Many shall he that is Iohn Baptist turne vnto the Lord their God and himselfe shall goe before him in the spirit and power of Elias Where before him being referred to Christ as it must sheweth him to bee the true and vndoubted Lord God And hither tendeth the confession of Thomas sirnamed Didymus my Lord my God Iohn 20. 28. Of this sort also is that 2. Peter 1. 1. Through the righteousnesse of our God and Sauiour Iesus Christ The coupling and context of the sentence without any Article before Sauiour which otherwise by the vse of that tongue ought to haue beene shewing plainly that the word God can haue no reference but to Christ our Sauiour M 〈…〉 plaine is that Coâ— â— 2 Vnto the knowledge of God both the Father and Christ Where God as a common antecedent is attributed to them both God The Å¿ 1. Iohn 5. 20. We are 〈…〉 true one in his Sonne Iesus Christ Thâ—â— is that true God and life euerlasting true God The t Titus â— 13. Wayting for the blessed hope and glorious bright appearance of the great God and Sauiour of vs Iesus Christ Where not onely the knitting of the sentence as in the place of Peter before but the phrase of bright appearance neuer spoken but of the Sonne enforceth that whole sentence to be meant of him great God The mighty u Esay 9. 6. To vs a Child is borne whâ—le name is called Wonderfull The mightâ— God Most strong c. God The onely x Iude
hee doth whatsoeuer hee pleaseth Therefore hee is not tyed to the second causes nor inforced by any forrain power but alwayes and in all things dealeth according to his owne good pleasure how and which way he will by meanes without meanes adnulling and making voide the meanes and lastly contrarie and against all meanes of all which wee haue many and plentifull testimonies in the Scripture Of the meanes 2. Kings 14. 27. Hee saued them by the hands of IEROBOAM the sonne of IOASH Iudges 2. 16. He raised them vp Iudges which saued them out of the hands of their spoylers And in a thousand other places Therefore the counsels of God and the inferior or second causes stand well together and crosse not one another but to neglect how much more to despise the same when God giueth thee oportunitie is not to rest vpon his Prouidence but to tempt or mistrust his Goodnesse Hee prouideth the meanes for thee to the end thou mayest bee safe thou in contemning of it castest thy selfe away his loue and kindnesse commeth to bee admired thy folly and negligence is iustly to bee condemned Paul k Acts 27. 22. compared with the Verse 31. did not so in the danger of his ship wracke when being assured of the issue that there should bee no losse of any of their liues yet telleth them plainly Except these remaine in the Ship yee cannot be safe MOSES had good experience of the gracious conduct of God himselfe the perfect Iethro of their Voyage Who by his Spirit l Esay 63. 14. and the m Esay 63. 9. Angell of his presence led them gently as a Beast downe a steepe Valley in n Exod. 13. 21. a Pillar of a Cloud by day and in a Pillar of Fire by night By o Numb 9. 18. the note and marke whereof they tooke their iourneyes and by the note and marke whereof they made their stands his p Numb 10. 33 Arke as a Harbinger going before to finde a place of rest for them yet how earnest that holy man of God is with his Father-in-law who knew all the turnes and windings of the vast and huge Wildernesse to be a Guide to conduct them in the way Leaue q Numb 10. 31 vs not saith hee I beseech thee seeing thou knowest our camping Places in the Desart and thou shalt bee as eyes vnto vs. The Phisician is to be honoured for necessarie vses and the Lawyer to be retayned for the pleading of mens Causes Who would not condemne a sonne that in his fathers extremitie lying sicke vnto the death should vnder pretence of Gods Prouidence destitute him of conuenient comforts for the succour of his life And r Acts 5. 38 39. Gamaliels sound and graue aduice of letting the Apostles alone because if that counsell or worke were from men it would come to nothing but if from God it could not be dissolued meant to represse Ryots and disordered tumults if it be applyed to the Magistrates lawfull drawing of the Sword for preuenting of mischieuous plots and purposes would prooue very impious and foolish Logicke for it is no argument that either mens labours and industries should be needlesse or counsell and deliberation of future things friuolous if all be decreed of God The contrarie whereof is rather true for therefore he giueth vnto vs the good things of this life wealth credit and authoritie iudgement to fore-see dangers and wisdome to preuent them reason whereby to gather what may be for our profit by considering of things past comparing of things present and gessing at things to come that all might be as meanes to serue his secret Prouidence It was a worthy Message which Mordecai Å¿ Ester 4. 14. sent vnto Q. Hester Who knoweth whether for such a time as this thou art come vnto the Kingdome And t Pro. 22. 2. SALOMON in his wisedome saith The Wiseman foreseeth the euill and hideth himselfe but fooles passe on and are punished Againe that it may the better appeare how these two the Counsels of God and mens consultations as the meanes that hee hath sanctified are nothing at all repugnant in u Pro. 16. 9. another place he maketh them draw together A mans heart aduiseth his way and IEHOVAH establisheth his peace But heere wee must take heede of another extreme That in presumption of our selues and of the meanes we x Abac. 1. 16. sacrifice not to our owne Net arrogating the prayse and glorie of the Action which God alwayes reserueth vnto himselfe Sharply doth the Lord by his Prophet reproue the proud King of Ashur in this behalfe and checke his insolent and vaine bragges as if his owne arme had gotten him the victorie But y Esay 10. 12. when the Lord hath accomplished all his workes vpon Mount Sion and Ierusalem I will visit the fruit of the heart of the proud King of Ashur and his glorious and proud lookes because hee said By the power of mine owne hand haue I done it because I am wise therefore I haue remooued the borders of the People and haue spoyled their treasures and haue pulled downe the inhabitants like a valiant man and mine hand hath found out as a nest the riches of the People and as one that gathereth Egges that are left so haue I gathered all the Earth and there was none to mooue the wing or to open the mouth or to chirpe Shall the Axe boast himselfe against him that heweth therewith c. In z Esay 31. 1. another place hee denounceth a woe to them that goe downe into Egypt for helpe and leane vpon Horses which trust in Chariots because they be many and in Horsemen because they bee multiplyed and looke not to the holy one of Israel nor seeke after IEHOVAH AS A also a religious and godly Prince is a 2. King 16. 12 taxed that in his sicknesse hee sought not after IEHOVAH but cleaued vnto Phisicians God verily is to haue the prayse whatsoeuer meanes he worketh by But when he vseth vile base and abiect meanes which vpon the matter is no meanes at all when he chooseth b 1. Cor. 1. 27 28 the foolish things of the World to shame the wise and the weake things of the World to shame the strong and the base things of the World and things of none account and which are not to speake of in mens opinions to adnull the things that are then doth his glorie more appeare So he said c Iudge 7. 2. to Gideon comming at the first with a great Army to fight against the Midianites This people that are with thee are too many for mee to deliuer the Midianites into their hands Lest Israel take to himselfe glorie ouer mee saying Mine hand hath brought me saluation Anon d Verse 7. when of all that number a few men were left he telleth him By these three hundred men will I saue you and deliuer the Midianites into thy hands By this perswasion e
full of dead mens bones and of all corruption and to Å¿ Luke 11. 44. Graues that do not appeare that men which walke vpon them are aware of So doe they vnder a Vizzard and counterfet face of Holinesse cloake and hide the inward filthinesse that lurketh in their hearts And to this place belongeth the pressing of mens Traditions when no care is had of keeping the Commandements of God Well t Marke 7. 9. doe you reiect the Commandement of God to establish your owne tradition Secondly Doing outward duties not with a right mind to glorifie God or to edifie their Brethren but for out ward pompe and ostentation and to be seene of men As our Sauiour speaketh Mat. 23. 5. doth particularly instance u Mat. 6. 1 2 3 4 5 6. else-where in all the duties they performe whether Prayer and Fasting vnto God-wards or giuing of Almes vnto the poore Thirdly Being busie to obserue other mens faults without looking into their owne Why x Mat. 7. 3 4. seest thou the mote that is in thy brothers eye and canst not see the beame which is in thine owne or how sayst thou to thy brother Let me cast out the mote out of thine eye and behold the beame is in thine owne eye Hypocrite first cast out the beame out of thine owne eye and then shalt thou discerne to cast the Mote out of thy brothers eye Fourthly Zeale which as the Song of y Cant. 8. 16. Salomon doth describe It is as strong as death as hard as the graue the sparkles of it are sparkles nay a fire of the flame of IAH that is which Iah the mightie God and Iehouah alone by the powerfull light of his Spirit kindleth in our hearts neuer to goe out Of this the Apostle speaketh z Gal. 4. 17. It is good to be feruent in a good thing alwayes But in the seruice of God it hath a speciall vse The a Psal 69. 10. zeale of thy house hath eaten mee vp I am b 1. King 19. 10 exceedingly zealous for IEHOVAH the God of Hoasts because the children of Israel haue forsaken thy Couenant broken downe thy Altars and slaine thy Prophets with the Sword So 2. Kings 10. 16. Iehu saith to Ionadab the sonne of RECAB Come with me and see the zeale which I haue for IEHOVAH The contrarie whereof is First That which our Sauiour findeth fault with in the Church of Laodicea I know c Reu. 3. 15 16. thy workes that thou art neither cold nor hot I would thou wert either cold or hot but now because thou art luke-warme and neither cold nor hot it will come to passe that I shall spew thee out of my mouth Secondly Greedinesse to sinne when men striue as it were for a masterie to goe one before another in wickednesse and d Ephes 4. 19. being past all griefe giue themselues vp in wantonnesse to the committing of all vnclannesse with greedinesse Thirdly Watchfulnesse whereunto our Sauiour doth so often and so effectually perswade vs Take e Mark 13. 33 36. heede watch and pray And the things which I say to you I say to all Watch. Watch f Mat. 26. 41. and pray that you enter not into temptation The contrarie whereof is that sleepinesse and drowzinesse of spirit which there fell vpon the Apostles and Mat. 25. 5. aswell vpon the wise as the foolish Virgins whilest the Bridegroome tarryed and which the Church complayneth of in the g Cant 5. 1. Canticles I slept c. Whereupon our Sauiour saw it good to giue vs an Item of it Take h Luke 21. 34. heed to your selues lest at any time your hearts be oppressed with surfetting and drunkennesse and cares of this life and lest that Day come vpon you at vnawares Watchfulnesse standeth vpon two parts The first is that which preuents all occasions of doing ill and this is as it were a fence or hedge set round about to guard Gods Commandements that like wilde beasts we should not breake in vpon them The woman Gen. 3. 3. had learned this Lesson and held it forth at the first valiantly as a weapon of great strength to repell Satans forces when shee expoundeth the Commandement i Gen. 2. 17. of the Tree of Knowledge of good and euill Thou shalt not eate to bee as much as if hee had said Thou shalt not touch it SALOMON also in his Prouerbs k Pro. 5. 8. warneth vs not to come neere the doore or gate of an Harlot And the Apostle l Rom. 13. 13. willeth vs to auoyde not onely bodily filthinesse but chambering and wantonnesse as meanes that leade vnto it especially wee are to take good heed to our Senses our Eyes our Eares c. and to our Tongue that may make vs not to offend In which sort Iob professeth of himselfe If m Iob 31. 26. looking vpon the Light when it did shine or the Moone and precious Skie my heart was deceiued and my mouth did kisse them c. And againe I haue n Iob 31. 1. made a couenant with mine eies that I should not looke vpon a Maide Hereupon the Wiseman o Pro. 23. 31. biddeth vs not to looke vpon the Wine when it is red And touching the Eares he saith He that turneth p Pro. 28. 9. his eares from hearing the Law his Prayer shall bee abomination Likewise of the Tongue we haue in q Psal 39. 2. DAVID a worthy Example I said I will take heed vnto my wayes that I offend not with my tongue I will keepe a bridle vpon my mouth whilest the wicked is before me Therefore heere are commanded as meanes and occasions of good generally First a lawfull calling Euery r 1. Cor. 7. 24. man wherein hee was called therein let him abide with God According Å¿ 1. Pet. 4. 10. as euery man hath receiued a gift so let him administer to another The contrarie whereof is no calling or a sinning and vnlawfull calling of which sort is that Acts 19. 19. Many of them which vsed erronious arts brought their Books and burned them before all men and they counted the price and found it fiftie thousand pieces of siluer Secondly Is commanded labour of bodie and minde alwayes doing of somewhat that is good and profitable In t Gen. 3. 19. the sweate of thy face shalt thou eat thy bread The contrary whereof is Idlenesse for as it is said in common Prouerbe and the Apostle doth insinuate 2. Thess 3. 11. By doing nothing men learne to doe ill Especially this doth for the most part lead vs by the hand to those two foule sinnes Adulterie and stealth as it brought DAVID u 2. Sam. 11. 2 â— whilest idlely he walked vp and downe in the Kings house first vnchastely to cast his eyes then to burne with lust and in the end to commit the act of filthinesse with Vriahs Wife And the Apostle giueth this Rule as an
dispensation from God himselfe for First God c Gen. â— 22. in the first institution of holy Marriage coupled together but one man and one woman Adam and Eue and created onely two from whom all Mankinde should come when yet all other spirits were his also as the Prophet disputeth Mal. 2. 15. This reason our Sauiour yeeldeth Mat. 19. 4. Haue yee not read that he which made from the beginning made them one male and one female Secondly Hereby there commeth a seed of God or a holy seed acceptable vnto him in the restraint of all rouing lusts for d Mal. 2. 15. why made he one Because hee sought a seed of God saith the same Prophet Thirdly The words of the Law rightly vnderstood are expressed e Leuit. 18. 18. Thou shalt not take one Wife to another to vexe her c. Lastly If a man may measure the childes goodnesse by the Fathers vertues the first Polygamist and corrupter this way of Gods Ordinance was f Gen. 4. 19. Lamech a vile wretch of the posterity of wicked Cain Fiftly I say Into one flesh For that by Marriage those that were two before are now become but one So was the first institution Genesis 2. 24. They shall bee one flesh And Matthew 19. 5. Our Sauiour accordingly concludeth Wherefore they are no more two but one flesh Whereof it followeth that Marriage is a perpetuall bond so as Whosoeuer g Mat. 19. 9. putteth away his Wife except it be for fornication and marryeth another committeth adulterie and he that marrieth her so put away committeth adultery Howbeit if one of the The Popish Bygamy which accounteth him to haue two Wiues that marryeth againe after the first Marriage dissolued or hath marryed a Widdow parties dye the other then is at libertie to marrie againe For the h 1. Cor. 7. 39. woman is bound by the Law as long as her Husband liueth but if her Husband dye she is free to marrie whom she will Lastly concerning Marriage this one thing is to bee added that it is conuenient that a solemne contract of the parties married should goe before By contract I meane a promise of both the parties to marrie the one with the other if in the meane time there appeare no iust cause to the contrarie whereby it is easie to discerne what is the right vse and end of a contract namely that before that indissoluble knot doe come the parties may thorowly acquaint themselues together that so any lawfull impediment to hinder their meeting may in time be discouered before it proceed further and this is conuenient First Because it is warranted by the example of Gods Children i As may bee seene Deut. 22. 23. Mat. 1. 10. in all times and by the light of Nature among the very Heathen Secondly God himselfe approueth it in prouiding for the chastitie of a woman so contracted no otherwise then as if shee were his wedded Wife that he k Deut. 22. 23 24. which lyeth with her shall dye the death The contraries of this puritie which hitherto haue beene spoken of are First Inward and in the minde the lusts of l 1. Cor. 7. 9. It is better to marry then to burne concupiscence as the Apostle doth oppose them 1. Thess 4. 5. Let euery man know how to possesse his vessell in holinesse and honour not in the lusts of concupiscence as the Gentiles that know not God Which lusts of concupiscence else-where he calleth burning for that thereby godly motions as with fire are burnt vp and consumed Of these Christ speaketh Mat. 5. 28. Whosoeuer looketh vpon a woman to lust after her hath alreadie committed adultery with her in his heart Secondly All bodily pollution and vncleannesse as the sinne of Onan for which the Lord slue him Genesis 38. 8. The like whereof is that Deut. 23. 10 11. when it commeth from immoderate dyet or vnchaste thoughts More particularly is condemned all vnlawfull copulation in the seuerall kindes thereof Buggerie Adulterie Fornication Buggerie a sinne not to be named is a copulation against nature whether with beasts dishonouring our owne Sexe or of men or women in the same Sexe committing filthinesse Thou m Leuit. 18. 23 24. shalt not lye with a male as a man lyeth with a woman that is abomination Thou shalt not lye with any Beast to pollute thy selfe therewith Neither shall a woman stand before a Beast to lye with it that is confusion Cursed n Deut. 28. 21. be hee that lyeth with any Beast For this o Rom. 1. 26. 27. cause God deliuered them vp into dishonorable lusts for euen the Females changed the naturall vse into that which is contrarie to nature likewise also the Males leauing the naturall vse of the Female burned in their desire one vnto another Males with Males committing filthinesse This was the sinne of Sodome p Gen. 19. 5. Bring forth the men vnto vs that we may know them The other two are Adulterie and Fornication Adulterie when one or both are marrryed to another Fornication when two vnmarryed persons commit it Of both which the Apostle saith q Heb. 13. 4. Whoremongers and Adulterers God will iudge The r Gal. 5. 19. workes of the flesh are Adulterie Fornication c. And our Sauiour Mat. 15. 19 20. Out of the heart come Adulteries Fornications c. These are the things that defile a man And here if in any of these force be vsed it is called Rape and maketh the sinne more haynous But the partie Å¿ Deut. 22. 26 27. forced is to bee held guiltlesse There bee two especiall meanes both to set and to The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely shamefastnesse in words hold vs in the puritie both of soule and bodie whether we be sole or marryed Modestie and Temperance Modestie is that which keepeth a comelinesse and decencie in things First Our words to bee modest and shamefast euen when wee speake of things that sinne hath made shamefull as we see the Holy Ghost euery where to doe Gen. 4. 1. ADAM knew EVE his Wife Gen. 29. 22. Hee tooke LEAH and brought her vnto IACOB who went in vnto her 1. Sam 24. 3. SAVL went to couer his feet The contrarie whereof are First Lewd speeches and much noyse whereby Salomon describeth the vnchaste woman Pro. 7. 11. and 9. 13 Secondly filthie speeches whither referre Loue-Songs amarous Bookes filthy Ballads Enterludes c. comprehended vnder the name of filthinesse foolish speaking and iesting which are not things comely Ephes 5. 34. Secondly Our eyes and countenance to bee chaste Countenance making as Iob t Iob 31. 1. did a couenant with our eyes not to looke vpon a Mayde The contrarie whereof is First a whorish u Pro. 7. 31. countenance Secondly Eyes which the Apostle x 2. Pet. 2. 14. calleth full of Adulterie feeding them either with anothers beautie whereof
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
consider three things First The guilt of sinne whereof the q Rom. 3. 9. Apostle witnesseth that all the World is subiect to the iust punishment of God And againe r Heb. 2. 15. that all men naturally and in themselues considered out of Christ are subiect vnto bondage Secondly As before whilest they stood in their integritie inioying the comfort of a good conscience they had peace and quietnesse of minde so man had no sooner falne but feare and terrour came vpon him As wee see in Adam Gen. 3. 10. I heard thy voyce and was afraid And as it may be seene in all the sonnes of Adam who in respect of sinne Å¿ Heb. 2. 15. are in a perpetuall feare of death all their life long Wherefore the t Rom. 8. 15. Apostle noteth it the generall condition of all Mankinde before they be renewed to be possessed with the spirit of bondage vnto feare The fruit whereof is the drawing vs from God and to make vs flye from him as from our Enemie as Adam u Gen. 3. 8. fled from the presence of God and hid himselfe among the Trees of the Garden Thirdly The particularities of this cursed miserable estate which all the sonnes of Adam doe welter and lye in all their life are manifold and of diuers kindes comprehending x Deut. 28. 61 and 29. 20. all the plagues and punishments that may be thought of written not written but the chiefe and principall of euery sort as they lye in order opposite to the happie and blessed estate before described are these that follow First The wrath of God for so the Holy Ghost saith y Iohn 3. 36. He that beleeueth not the Sonne the wrath of God now abideth vpon him But this is not the full cup of his wrath So farre that all things not blessings onely but his very graces turne to their ruine the dregges whereof the wicked shall drinke hereafter for that no man can indure and liue but qualified and mixed that it breaketh out yet no further then this to turne all things to their ruine not onely outward blessings wherein God lifteth them vp that hee may with a greater force cast them downe but euen the good graces of God and gifts of his holy Spirit which all through their owne fault worke vnto their euill Christ is to them a Rocke z 1. Pet. 2. 7. of offence and set a Luke 2. 34. for a stumbling blocke all b Esay 28. 13. the wholesome instructions which he vseth his chastisements and corrections to reclayme them by their wickednesse are to make them fall to bee snared and in trapped the c 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them the d Ro. 2. 4 5 c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart And this is contrarie to that loue wherewith God before imbraced man Secondly Separation from the fellowship of God as 2. Separation from his presence Adam was cast out of Paradise the visible testimonie of his presence In regard whereof the Apostle e Ephes 4. 18. saith We are estranged from the life of God are f Ephes 2. 19. strangers and forainers and g Ephes 2. 17. farre off from him Thirdly Losse of our soueraigntie and consequently 3. Losse of our former soueraigntie and consequently of our power insomuch as both the creatures are become our enemies of the power wee had to rule and to command In so much as the Creatures that before were subiect to vs shaking off the yoke of their obedience are through Adams fall armed to our destruction the wilde beasts of the field readie to deuoure vs and all the creatures to rise vp against vs. Wherefore the h Iob 5. 22 23. Holy Ghost noteth it a fruit of our reconciliation vnto God Not to bee afraid of the beasts of the Earth but to bee in league with the stones of the field and to haue the beasts of the field in peace as being otherwise at warre and at defiance with vs. More then that a thing most opposite to our former and we Slaues to Satan soueraigntie and dominion Satan himselfe the most vilest and most basest of Gods Creatures and the same our vtter Enemie is become our Lord and Master insomuch as hee ruleth and raigneth ouer vs after his owne pleasure haleth and pulleth vs which way it pleaseth him and holdeth vs fast bound as it were in chaines to doe his will being therefore called The i 2. Cor. 4. 4. God of this World that blindeth the mindes of the vnfaithfull the Prince k Iohn 12. 31. and 16. 1â— of this World the l Ephes 2. 2. spirit that worketh effectually in the children of disobedience in m 2. Tim. 2. 26. whose snares wee are and holden captiues of him Whereupon the Apostle saith that by the ministerie of the Gospell Wee n Col. 1. 13. are deliuered out of the power of darknesse and freed o Heb. 2. 15. by Christ from the bondage which through feare of death wee were all our life subiect to And hereof it followeth that the Reprobate hauing beside the sinfulnesse of their nature the Deuill by whose swindge and sway they are wholy led so readie to kindle the coles and to blow the fire of their owne corruption can doe nothing else but sinne Fourthly A heape and multitude of all manner of euill 4. All kind of calamities and calamities of all sorts which the Holy Ghost p Deut. 28. Deut. 28. doth reckon vp as fruits of sinne first in body to be q Verse 25. smitten before the enemies r 25 48. captiuity seruing of the enemie in famine and in thirst in nakednes and want of all things in Å¿ 50. great disgrace and to be t 64. dispersed and scattered into the furthest parts of the earth In mind a u 65 66 67. trembling and heauie heart In the morning to say I would it were euening To bee x 28 29. smitten with madnesse and with blindnesse and with astonishment that they shall grope at noone day as a blind man gropeth in darknesse Then foraine in our possessions first wife and children and then in our goods A y 30. wife shall bee espoused and another shall lye with her sonnes z 32. and daughters giuen vnto a strange people and goe a 41. into captiuitie Touching goods in the Land first and the fruits thereof to b 30. build a house and another to dwell in it to plant the Vineyard and another to eate the fruit the c 23. Heauens to bee brasse that no rayne shall fall and thereby the Land to bee Iron that no fruit shall grow the seed d 38. that shall sowe the ground to bee consumed by the Locust the e 39. Vineyard by the Worme all the f 42. Trees and
Fruits of the Earth by the Caterpiller the g 40. Oliue Tree to cast her Oliues In goods the h 17. basket the Dough the i 18. increase of the Kine and the flocke of the Sheepe to be accursed that which k 29 33. one hath to bee taken from him by Rapine and Fraud his l 31. Oxe to be slayne before his eyes and he not eate of it his Asse taken away and come no more to him his Sheepe to bee giuen to his Enemies and none to keepe him from this violence And thus for m 48. outward sustenance to be brought to extreme penurie and want of all things that n 44. hee must bee driuen to borrow and not able to lend In estate and honour the o 43. Stranger amongst them to climbe aloft high high and they to come downe lowe lowe the p 44. Stranger to bee the head and they the tayle In ones name fame and estimation to be a q 37. taunt a by-word and a Prouer be vnto all people and to get r 20. shame and rebuke in whatsoeuer they set their hand vnto Particularly of this kind are First Ignorance losing all that excellency of Wisedome Ignorance Knowledge and vnderstanding that was in Adam and in stead thereof a putting on a contrarie habit of blindnesse and errour a manifest fruit of sinne and so noted Deut. 28. 28. Secondly Shame comming from that nakednesse Shame whereby wee are stripped of all the ornaments of our Glorie for that by sinne shame entred into the World it is plaine in that Å¿ Gen. 2. 25. compared with Gen. 37. before Adam and his Wife were naked and yet not ashamed Thirdly All kinde of paine weaknesse and infirmitie the t Gen. 3. 19. woman in sorrow to conceiue and beare the man u Gen. 3. 19. Infirmitie Sicknesse in the sweat of his browes to eate his bread Againe x Deut. 28. 1 22 27 35. hunger thirst wearinesse sores itches sicknesse c. And that these and such like are the fruits of sinne appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse Iohn 5. Iehoua shall make the pestilence cleane vnto thee vntill be hath consumed thee Iehoua shall smite thee wâ—â—h a Consumption and with the Feuer and with a hot burning Ague and with a feruent heate Iehoua shall smite thee with the Botch of Egypt and with the Emeâ—ods and with the Scabs and with the Itch. Iehoua shall smite thee in the knees and in the thighes with a sore Botch that thou canst not be healed euen from the sole of thy foot vnto the top of thy head and in the end Death which is the separation of soule and bodie 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee Therefore Mat. 9. 2. when hee was to heale the man sicke of the palsie hee said vnto him Be of good comfort sonne thy sinnes are forgiuen thee Fourthly Death the separation of the soule and bodie So the Apostle telleth vs Rom. 5. 12. Through death sinne came into the World which bodily death is a part of that death threatned at the first Gen. 2. 17. What day thou eatest of it thou shalt dye And this is as it were the last and vttermost period of all our former miseries in which one they all are comprehended for in death our shame weaknesse and dishonour is most apparant as the Apostle saith 1. Cor. 15. 42 43. that our bodie is sowne that is buried and committed to the ground in corruption in dishonour and in weakenesse And of this nature is a y 1. Co 15 51 52. 1. Thes 4. 15 16. Yet in all this some reliques of former dignitie doe remaine namely in the minde miserable change like to death which shall befall them that are aliue in the latter Day But in all this God hath beene pleased to vse a temper leauing still some reliques of our dignitie and first condition That part indeed of his image which standeth in righteousnesse and true holinesse is quite and cleane abolished that not so much as any steps or fragments doe remayne the z Ephes 2. 1. Apostle bearing witnesse that we are borne dead in sinne but the Image of GOD standeth also in the excellencie of man aboue other Creatures of which dignitie or excellencie but not of holinesse or Innocencie some reliques wee carrie yet about vs And they are first in the minde or bodie alone and by themselues considered then in the whole man In the minde First Common principles of good and euill which Common principles of good and euil sparkes of that light of nature the a Rom. 1. 18. Apostle calleth Truth that is some seed of the eternall Truth both for knowledge of God and of our duties to our brethren as that there is one God and that the same God is to bee serued that hee rewardeth those that keepe his Law and punisheth the transgressors that men must reuerence their Superiours and not harme their Neighbours nor doe iniurie one vnto another And from this light that euerie one carryeth about him and is borne and bred together with him commeth the Law of nature that nature which now wee haue since the fall of Adam therefore Iohn 1. 9. it is said that euery man comming into the World is lightened therewithall And this serueth notably for the collection and gathering of his Church out of the wicked World for if all common honestie all seedes of comelinesse and vertue were vtterly extinguished and put out how could either the Church bee gathered at all or preserued or kept when it is once gathered Secondly A conscience when we doe amisse whereof some seedes of conscience naturally some seedes are left in euerie one the better to represse the vnbrideled course of our affections howsoeuer some struggle to shake them off Rom. 2. 15. their conscience accusing or excusing Now this light of Nature and seedes of conscience which notwithstanding are wholy sinfull left in man are good and holy things in themselues and of their owne nature but in vs vtterly corrupt and naught All whose parts and powers are wholy tainted and defiled with sinne that truly the a Titus 1. 15. Apostle saith Both our minde and conscience is defiled Therefore they serue not at all to iustifie vs as though and doe but serue partly to keepe men from breaking forth without all shame or regard of honestie partly to make them vnexcusable by our owne Wisedome Reason Will Desire or Affections wee were able to doe or to indeuour that that is good but partly to keepe men from breaking out without shame vnto an ouer-bold and audacious defiance of all godlinesse and honestie partly to make vs inexcusable in the sight of God Rom. 1. 20. For first those seedes of Truth and Light which wee haue of God are so farre
Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
4. 25. 8. 32. deliuered vp to death for vs the exceeding measure of whose Mercie and Loue in this behalfe is commended in the Scripture by two circumstances one is the giuing of his Sonne his onely Sonne his beloued Sonne for our Redemption ſ 1. Iohn 4. 9. In this saith the Apostle was the loue of God manifested towards vs that he hath sent his only begotten Sonne into the World that we should liue by him And our Sauiour Christ in t Iohn 3. 16. IOHN God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life The second is the time of this giuing of his Sonne for vs euen then when we were his enemies This the same Apostle ioyneth with the former u Iohn 4. 20. Herein is loue not that we loued God but that he loued vs and sent his Sonne a Propitiation for our sinnes But most notably doth Paul vnto the Romanes inlarge this circūstance x Rom. 5. 6 7. 8 9 10. For Christ when yet we were of no strength in his time dyed for the vngodly Verily for a righteous man one would scarce dye peraduenture for a man that hath beene beneficiall and good vnto him some man would indure to dye But God commmendeth his loue to vs that when we were yet Sinners Christ dyed for vs for if being enemies wee were reconciled to God through the death of his Sonne how much more being reconciled shall we be saued Wherefore Called of his Father he thrust not himselfe into this Office of Mediation but had the warrant of a lawfull calling for it for y Iohn 6. 27. him as hee speaketh of himselfe hath God the Father sealed And the Apostle to the Hebrewes z Heb. 5. 4 5 6 No man taketh this honour to himselfe but hee that is called of God as was AARON So also Christ did not take this Honour to himselfe to become a High Priest but he that spake vnto him Thou art my Sonne this day haue I begotten thee gaue it him as also in another place he saith Thou art a Priest for euer after the order of MELCHISEDECH for this cause he is called an Apostle Heb. 3. 1. and the Angell of the Couenant Malach. 3. 1. And Nicodemus though hee knew him not aright acknowledgeth that he was a Teacher come from God Iohn 3. for how else might any man presume to set his hand vnto so great a worke Therefore the Prophet saith a Ier. 30. 31. His Noble one shall be of him And I will make him to approch that he may come neere vnto me for who is hee that can promise in his heart to draw neere vnto me saith IEHOVA that is as the Apostle speaketh to the Hebrewes b Heb. 5. 4. Who can take this honor to himselfe but Christ who is called of God and made our King and Priest It standeth as euery other lawfull calling doth on two parts First Gifts and Graces necessarie for the discharge of his Office which God neuer seuereth from his callings Secondly A solemne inuesting of him vnto his place Both which concurre in Christ Esay 61. The Spirit of the Lord IEHOVA is vpon me therefore IEHOVA hath anoynted mee to preach vnto the poore he hath sent me c. Of his Graces the Psalmist saith c Psal 45. 8. Heb. 1. 9. God hath anoynted thee with Oyle of gladnesse aboue thy fellowes for being the d Pro. 8. 12. Wisdome of God and in the e Iohn 1. 18. bosome of his Father how can hee bee without any Grace requisite for him that should be a Mediator And necessary it was hee should thus bee called and appointed that wee might bee out of doubt of GODS acceptance of that which Christ hath done for vs being his owne ordinance and appointment and of his good pleasure to saue vs through him whereupon the Apostle calleth him f Ephes 5. 1. an offering and sacrifice of a sweet smelling sauour to God without which all his sufferings had bene in vaine But albeit his Office of Mediation in Gods appointment were before all eternitie yet actually it beganne euer since the fall of Adam vpon Adams fall comming after the Couenant of workes which was from the beginning assoone as Angels and men were made when as yet the purpose of God to saue vs through Christ lay hid within himselfe which first hee reuealed in Paradise assoone as man had fallen The g Gen. 3. 15. seed of the woman shall breake the head of the Serpent Hereupon wee finde him inuested into the place not onely after he had taken flesh when a voyce came from Heauen saying h Mat. 3. 17. This is my welbeloued Sonne in whom I am well pleased but before his comming into the World by him that sware i Psal 110. 4. Heb. 5. 6. Thou art a Priest foreuer after the order of MELCHISEDECH And againe k Psal 2. 7. Heb. 1. 5. Thou art my Sinne this day begate I thee In regard partly of his calling to the Office of Mediation partly of the Graces that God his Father did adorne him with hee is named Christ that is to say Anoynted and because also of Gods euerlasting Decree it is said Prouerbs 8. 23. He was anoynted before the World This Office of Mediation belongeth to whole Christ to be a Mediator not to any one seuerall nature in that great worke of our Redemption the Man-hood being assisted of the God-head and the God-head in an vnspeakable manner working by the Man-hood So whole Christ is called l Heb. 3. 2. The Apostle and high Priest of our Profession m Eph. 2. 13 14 our Peace n 1 Cor. 1. 29 30 our Wisdome Righteousnesse Sanctification and Redemption and finally o Rom. 1. 4. Our Lord and p Eph. 1. 20 22 Head of the Church An Office so appropriate vnto him that there neither are nor can be any more the Apostle telling vs that he hath a Priesthood q Heb. 7. 24. which cannot passe vnto any other but remayneth in himselfe for euer And Acts 4. 12. There is no other name giuen vs vnder Heauen whereby we may be saued Therefore he proclaymeth of himselfe I am r Iohn 14. 6. the Way I am ſ Iohn 10. 7. the Doore Touching the parties for whom Christ is a Mediator betweene God and men this benefit is proper to Mankinde Neither the Angels that fell are redeemed by him whose fall being with a high hand presumptuously and without temptation can neuer bee repayred and therefore our Sauiour saith Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels neither are those that stand vpholden by Christ as Mediator for hee tooke not their seed or nature wherefore those places Ephes 1. 10. That he might gather into one bodie all things in Christ both the things in Heauen and
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much
lesse from desperation for euen when hee cryed out in the anguish of his soule Why hast thou forsaken me yet he ceaseth not to call him his God of whom he complayneth himselfe to bee forsaken but it grew out of a meere humiliation for howsoeuer as touching his Diuine Nature he were equall with GOD the Father yet he found in his humanitie wherein hee was to pay our ransome an exceeding vnabilitie to satisfie Gods Iustice vnlesse hee might bee pleased fauourably to accept the Sacrifice of his Bodie not as the Sacrifice of a man but as the Sacrifice of his onely begotten Sonne and what was wanting in the weaknesse of his humane Nature to account sufficiently made vp in the worthinesse of his God-head Besides he feared not an vtter desertion or forsaking which to feare were desperation but lest his humane Nature should for a time be left alone without any comfortable assistance of the God-head fearing in that distressefull agonie of his and the verie confusion of the powers of his nature how long it might hold him and how infinitely more it might increase vpon him seeing that hee was not yet come to the greatest of his Passion from whence by a meere naturall desire abhorring paine which may well be without sinne he would haue gladly beene released And therefore praying it might passe from him yet presently submitteth himselfe vnto it Mat. 26. 39. O my Father if it be possible let this Cup passe from me Neuerthelesse not as I will but as thou wilt And againe Verse 42. O my Father if this Cup cannot passe away from mee but that I must drinke of it thy will bee done y Mar. 14. 36. MARKE hath it thus Father all things are possible to thee take away this Cup from mee Neuerthelesse not as I will but as thou wilt The third thing to bee obserued in his sufferings is All which hee fully satisfied that by the power of his God-head hee did indure and went thorow with them and did not take the foile for as a huge stone falling vpon a piece of britle glasse grindeth it all to powder but if it light vpon a thing as huge as it selfe it is not able for to wagge it so the infinite power of his God-head strengthened the humane Nature of Christ to indure the brunt of the infinite wrath and displeasure of his Father in such sort as it did not ouer-whelme him but that in the middest of all his sufferings hee did in a manner conquer and ouercome laying in his humilitie the beginning as it were and foundation of his Glorie and of his Kingdome in his lowe estate Whereof it followeth First that in the middest of his most bitter sufferings he was freed from hatred of God finall desperation and such like which are not of the substance of the punishment but lamentable and fearefull effects in those that are ouercome of it Secondly That hee was not nor could not bee crushed with the waight of it into Hell the place of the damned Thirdly That making satisfaction he did not lye for euer vnder it But how then did hee pay the ransome of our sinnes which is Hell fire the second Death euerlasting condemnation if he neither were in Hell to suffer there and came so quickly out of his suffering here These things as hath beene shewed are no part of the punishment but effects and things annexed to it when the punishment it selfe is not able to bee indured and hath no place where that is borne and satisfied And yet it is more that Christ the onely begotten Sonne of God yea God himselfe should for a small while thus beare the Curse of the Law then if the whole World had suffered eternall punishment in Hell fire The fourth thing is how and which way he satisfied our cursednes here in the whole course of his life all this and when First Our cursednesse here he satisfied in the whole course of his life as z Mat. 8. 16 17 the Euangelist out of the Prophet noteth He healed all that were sicke that it might be fulfilled which was spoken by Esay the Prophet saying Hee tooke our infirmities and bare our sicknesse Secondly the infinite wrath of God his Father hee our full cursednesse vpon the Crosse satisfied vpon the Crosse for thither doth the Scripture euer call vs a 1. Pet 2. 24. Who bare our sInnes vpon the Wood that b Ephes 2. 16. hee might reconcile both in one bodie vnto GOD through the Crosse killing enmitie through it c Coloss 2. 14. blotting out the hand-writing of ordinances that was against vs which was secretly contrarie to vs hee tooke it away nayling it to the Crosse Thirdly Death in the graue where beeing solemnely and death by dying vnder the power whereof he lay three daies in the graue buried to assure vs his death was a true death and not counterfeit nor fayned he lay three dayes vnder the ignominious dominion of it The fift and last thing is the end which is also the vse and fruit of his sufferings Forgiuenesse of sins Mortification or Abolishing of our sinful lusts and the Freeing of vs from death and condemnation as shall appeare hereafter To come vnto the last of those foure heads our Sauiours The glories of Christ that followed his suffrings humbling of himselfe so farre as to be obedient vnto death the death of the Crosse it pleased God to crowne with an infinite waight of blisse as the Apostle teacheth Phil. 2. 9. Agreeable whereunto is that of the Prophet d Esay 53. 10. Esay Seeing he giueth himselfe an Oblation for sinne hee shall see a seede and prolong his dayes And Reuel 5. 12 13. It is the voyce of infinite thousands of holy Angels applauded by all the creatures in heauen and vpon the earth and by the foure liuing creatures and the foure and twentie Elders Worthie is the Lambe that was slaine to receiue power and riches and wisdome and strength and honor and glorie and praise In which two e 1. Pet. 1. 11. Psal 22. the sufferings of Christ the glories that did follow the whole substance of the Gospell standeth as he himselfe teacheth his Disciples Luk. 24. 26. Must not Christ haue suffered these things and so enter into his glorie But had he no glorie at all before he had finished his sufferings Indeed during the time of his humiliation which was all his life long whilest he bare the infirmity of our natures and the punishment due to the same the great happinesse belonging to him was smothered in some sort that it did not so appeare neyther was the time for the full manifesting thereof yet come Howbeit euen then he did not obscurely make ouerture of it many wayes For first in that weakenesse of his flesh he gaue so liuely tokens of his glorie that the f 1. Tim. 3. 16. Apostle feareth not to say euen then When he was manifested in the
flesh he was iustified in the Spirit And g Acts 2. 22. PETER calleth him a man approued of God by the excellent Deedes and miracles and signes which God had done by him Which as h Iohn 2. 11. Iohn noteth were to manifest his glorie In regard whereof he saith i Iohn 1. 14 Wee saw his glorie as the glorie of the onely begotten Sonne of God But yet sometimes more gloriously then at other he was pleased in an extraordinary manner to reueale it as in his Transfiguring vpon the Mount when k Matth. 17. 2. his face shined as the Sunne and his garments were made white as the light In his l Iohn 2. 15. whipping of the Buyers and Sellers out of the Temple In his m Iohn 18. 6. causing of them that came to apprehend him onely by the power of his Word to fall vnto the ground c. yea in the very midst of all his sufferings and euen vpon the Crosse it selfe how did his glorie shine taking vpon him to n Luk. 23. 42 43. dispose of Paradise the kingdome of heauen at his pleasure and making heauen and earth the liuing and the dead to worke together for the celebrating of his greatnesse When the Sunne ashamed of their doings o Matth. 27. 45 pulled in his beames and refused to giue them Light when at p Matth. 27. 50 51 52. his voice and the noyse of his roring the Earth trembled and shooke the Vale of the Temple rent a sunder from the top vnto the bottome Rockes flew in pieces the Graues were opened and the Bodies of many dead Saints did arise when hee wrung out of the q Matth 27. 54 Centurions mouth a confession of his person and made the r Iohn 19. 19 20 21 22. hands of Pilate imbrued with his bloud to be the instruments of the publishing of his Office and to lift vp the Standard of his prayse to all people Latines Greekes and Hebrewes that not without iust cause doth the Å¿ Coloss 2. 15. Apostle say that He spoyled Principalities and Powers and led them in open shew triumphing vpon the Crosse So as the shamefull and ignominious Crosse was contrary to its nature so altered and changed by Christs Diuine Power that it serued now for a Trophee and Monument of his Victorie being as a Chariot wherein he rode more glorious then any Emperour or Potentate of the World in the middest of his greatest Triumph and had all the enemies of our Saluation Satan Sinne Hell and Condemnation led after him chayned and fast bound with all their weapons pulled from them as men taken captiues But this Glorie of his afterwards shined foorth most were in soule or bodie apart or ioyntly in them both In soule he went to Heauen presently after death cleerely in foure steps or degrees In the first place may bee reckoned though it were not conspicuous to the World that he went in soule vnto Heauen after death So hee t Luke 23. 43. saith to the Thiefe This day thou shalt bee with mee in Paradise And after being readie to giue vp the ghost u Verse 46. Father into thy hands I commit my Spirit Which to bee meant of his present going to God his Father is manifest by other places where the like phrase is vsed as Acts 7. 59. in the Prayer of STEPHEN Lord receiue my spirit The second step is his Resurrection when in the His bodie hee raysed from the dead Chambers of death he conquered death it selfe and being a Morsell that the graue was not able for to swallow arose from the dead and made thereby a perfect conquest of all his foes and full demonstration of his Glorie as the Apostle saith x Rom. 1. 4. He was mightily declared to be the Sonne of God as touching the spirit of Sanctification by rising from the dead In his Resurrection I note these sixe things First The cause of his Resurrection which was by his owne Diuine Power Secondly The manner of his rising mightily and powerfully not bound hand and foote as Lazarus came forth but like Samson hee y Acts 2. 24. brake the bands of death and of the graue in sunder Thirdly What bodie hee rose withall a Bodie freed glorious from all infirmitie hunger thirst wearinesse c. and indued with immortalitie strength nimblenesse agilitie Behold my hands and my feet It is euen â— touch me and see mee A Spirit hath not flesh and bones as yee see mee to haue Acts 2. 32. Acts 3. 13 15. able to mooue vpwards aswell as to goe downewards glorious and shining and therefore called z Phil. 3. 21. A bodie glorious Howsoeuer it Vbiquists that teach Christs body since his Resurrection to bee Omnipotent euerywhere remayne a a Luke 24 39. bodie still to bee handled touched felt hauing length breadth c. with all other essentiall properties belonging to a Bodie and locally comprehended in one certaine place Fourthly The time when hee rose which was the the third day at the dawning of the day b Mat. 16. 21. Luke 24. 7. 11. Acts 10 40. 1. Cor. 15. 4. third Day early in the morning Fiftly The fruit and benefit in all those good and excellent things which are to bee remembred when wee speake of the Kingdome of Heauen The third step is his most blessed and glorious Ascension whereby in stead of the lower part of the In his whole person soule and bodie he ascends into Heauen Earth whither for his great loue vnto vs he did willingly come downe God hath taken him vp and set him aboue the highest Heauens as the Apostle noteth Ephes 4. 10 11. Now this that he ascended what is it but that hee first descended into the lower parts of the Earth He that descended is the selfe-same that ascended farre aboue all the Heauens c. Of this is the Storie recorded Marke 16. 19. Luke 24. 51. and more fully Acts 1. 29. that whilest they looked he was lifted vp or as the Angell calleth it Acts 1. 11. taken vp from them into Heauen that is his humane nature by the power and vertue of his God-head was truly and locally translated from the Earth into the highest Heauens of the Blessed where it is to remayne in all glorie and excellencie till the latter Day as the Angell telleth his Apostles Acts 1. 11. This Iesus that is taken vp from you into Heauen shall so come as you haue seene him going into Heauen And Peter more plainly Acts 3. 21. Whom Heauen must contayne till the times of the restoring of all things For where our Sauiour saith Mat. 28. 20. I am with you alwayes to the end of the World and a c Mat. 26. 11. little before had said Me you shall not haue alwayes among you it appeareth that the manner of his presence is to bee distinguished for hee is present indeed alwayes with his Church but by the
the Apostle by this Argument condemneth those that in the Congregation pray in a strange Language there being none for to interpret it For then saith he how shall hee that supplyeth the place of an vnlearned man say Amen at thy giuing of thankes forasmuch as he knoweth not what thou sayest To the Ministers also belongeth the Administration of and Administration of the Sacraments the Sacraments for in that they haue power to deale with the Word it selfe the dispensation of those holy things which are but Seales and Pledges of the Word of the promises made in Christ cannot be denied them the Sacraments being as it were a visible Word in which respect they are said to haue a t Exod. 4. 8. voyce wherefore our Sauiour Mat. 28. 19. coupleth them together Teach all Nations baptizing them c. The Ministers of the Word being some of them extraordinarily Among the Ministers of the Word some haue bin extraordinarily inspired of Christ raysed vp of God other comming in by the ordinary calling of the Church in those of the former sort wee are specially to consider the Ministerie of certaine select persons inspired of GOD to deliuer the truth of Christian Doctrine both by word and writing which were the Prophets of the Old Testament and the Apostles of the New Whereupon wee are said to bee u Ephes 2. 21. built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone And Peter x 2. Pet. 3. 1. stirreth vp those to whom hee writes to remember the words spoken before of the holy Prophets and the Commandement of vs saith hee the Apostles of the Lord and Sauiour So it is said Reuel 21. 14. The wall of the Citie new Ierusalem had twelue foundations and vpon them the twelue names of the twelue Apostles of the Lambe And in that sence Peter and the rest may well bee taken to bee that y Mat. 16. 18. Rocke vpon which Christ doth build his Church In this point of the Propheticall and Apostolicall Ministerie I obserue foure things First That they spake and wrote by Diuine Inspiration for Prophesie in times past saith the Apostle 2. Pet. 1. 21. came not by the will of man but as they were mooued by the holy Spirit did the holy men of God speake And Paul z 2. Tim. 3. 16. to TIMOTHIE All Scripture is inspired of God and is profitable to teach c. Secondly The manner how they deliuered this Doctrine to deliuer both by liuely voyce which was in two sorts by liuely voyce or writing The liuely voyce was euer in the Church from the beginning to the death of the Apostles All which time there was almost no Age wherein at the least some holy man of God was not extraordinarily stirred vp to deliuer the Doctrine of Truth from the immediate mouth of God although there were many times intermissions as the Historie doth shew And the Church complayneth in the a Psal 74. Psalmes yea this Doctrine was oftentimes corrupted and adulterated but by new Reuelations restored againe and kept in the first Integritie In limiting the liuely voyce to the time of the Apostles it must not so bee taken as if the liuely voyce of the Ministers of GOD did not continue still in the Church but that is of Pastors and Teachers who are and alwayes were to fetch their light from the direction of the Prophets and Apostles it is not of extraordinarie men inspired of the Holy Ghost as the Prophets and Apostles were The reason why a liuely voyce continuing so long as from the beginning of the World vntill the Apostles time should cease with their death doth appeare Heb. 1. 1 2. where it is said that God in many pieces and after diuers fashions of old spake to the Fathers by the Prophets but in these latter dayes he hath spoken vnto vs by the Sonne For so long as the Word was deliuered but by parcels and that there remayned something still behind more cleerely and manifestly to be reuealed which was till he spake fully and lastly by his Sonne so long a liuely voice was necessarie wherewith euery new Reuelation doth beginne but longer there can be no vse of it for that should plainly argue that the Reuelation of the Mysterie of Christ by Christ himselfe were not yet perfect By writing they did deliuer it in the Canonicall and writing Bookes of the Old and New Testament which by way of excellencie wee call the Scriptures or the written Word begunne by Moses and continued during all the time before-mentioned euen to the death of the Apostles Those Bookes are in the Old Testament Genesis c. In the New Matthew c. As for the Bookes commonly called Apocrypha wee acknowledge therin many profitable things contayned and good for morall instruction especially in Ecclesiasticus and in the Booke of Wisdome and some things also necessarie for the vnderstanding of the Storie of the Church yet because they carrie not the print of Gods Spirit which the spirituall man discerneth they are not equalled or matched with the Scriptures And because in many of them flat vntruths and contrarieties may be found and in one and the same Storie contradictions with the true Storie penned by the Holy Ghost and in most of them diuers things either friuolous and absurd or manifestly false and forged or Doctrines taught and commended which the Word of God condemneth we cannot without impiety lift them vp into the Chaire of Truth Beside They were neither written in the Hebrew nor receiued of the Iewes b Rom. 3. 2. 9. 4. to whom were committed all the Oracles of God vnder the Old Testament But that those which we call Canonicall Scriptures were inspired of God is to be proued by arguments and reasons taken from the Bookes themselues As first the Maiestie of the Word in so great simplicitie and so familiar and plaine a stile so piercing and effecting the conscience which all the eloquence of the world and lay it all together is not possibly able to doe although there lacke not also eloquence in the Word but heauenly and diuine Secondly The harmony and consent of so many persons writing at seuerall times in seuerall places and ages of seuerall arguments and matters all iumping and concurring in one as led by one and the same Spirit Thirdly The holinesse of the matter it selfe not sauouring of the world but leading vs by the hand out and from aboue the world Fourthly The prediction of future things many hundred yea thousand yeeres before they came to passe which all fell out accordingly Fiftly The secret and hidden things there discouered which no wisdome of the earth no wit of man was able to reach vnto Some few sparkes whereof stollen from hence haue cast such a light in the writings of Heathen men as hath made them to seeme diuine Sixtly The faithfull and sincere dealing of the Pen-men whom
and went softly in token of mourning Thirdly Amendment of Life in many things Flying p 1. Pet. 2. 11. the pollutions of the World To come to the fourth point therein I obserue the great difference that is betweene this Grace and Faith both in the nature of the things and in the fruites and effects that come from them how like soeuer in shew they seeme to be In nature they differ two manner of wayes First Here is but a taste onely not an apprehension and laying hold of Christ to make him ones owne like vnto a Cooke that tasteth of the meate and spitteth it out againe or as he that washeth his mouth with water but letteth it not goe downe his throte hereupon it is that they are said to q Mat. 13. 21. want a r Col. 2. 7. roote which the faithfull haue From whence I gather that their faith is but a generall and confused faith whereby they are perswaded that God will bestow many great and glorious things vpon those that are in Christ but neuer wrestle with their owne soules to apply and appropriate the same vnto themselues they know not what it meaneth to haue Christs Righteousnesse theirs or their sinnes to be layed vpon him they feele no testimonie of reconciliation to God no assurance that all things are for good vnto them no peace of conscience no hope of eternall life the excellencie whereof they are rauished withall and admire to behold in others as Balaam the false prophet did but finde in themselues no comfort of it no more then a man doth of the Sunne when it shineth not in his owne Horizon The second difference betweene the nature of faith and it is that this taste whatsoeuer the same be is not of Christ himselfe whose Å¿ Mat. 9. 21. 22 least touch hath a sauing vertue ioyned with it but of some sweetnesse that commeth from him no more then the Cooke that licketh his fingers can bee said to eate of the meate prepared for his Masters Table So as their estate may bee likened vnto those who comming out of a close Dungeon where in all their life they neuer saw the Sunne assoone as they come into a more open place vpon the first casting of the beames are rauished with the excellencie of the Sunne though yet they see not the Sunne it selfe for the Reprobate onely see a glimmering of the light of the Sunne at the dawning of the day before it ariseth whereas the Elect haue the t 2. Pet. 1. â—9 Day-starre euen the Sunne of Righteousnesse Christ Iesus rising in their hearts the comfortable heate whereof doth quicken and reuiue them as it is said the u Luke 1. 72. Day-spring from an high doth visit them the x Esay 60. 1 2. glorie of God doth arise vpon them or they may bee likened vnto a Stranger that trauailing a farre Country seeth the state and magnificence of the Court and is admitted into the Presence-Chamber which greatly doth affect him though hee himselfe haue no part nor interest in the King Touching the fruits and effects the thorow change wrought in Gods Children differeth from this kinde of change which falleth vpon the Reprobate many wayes First In the things themselues for their reformation is not a whole and sound conuersion vnto God but amending some one or few faults they hold some other still which they can neuer be brought to leaue As y Marke 6. 20. Herod who did many things and yet would not part from his Brothers Wife whereas the godly doe not some things but all they are commanded Secondly In the manner for their affections are but yet so as it may be lost againe vanishing and flitting motions that suddenly goe out like vnto a blaze of fire or else for want of cherishing by Prayer hearing of the Word and other holy meanes as it were of putting Oyle in their Lampes in time it commeth to be quencht or else when they are touched to the quicke that they see the following of CHRIST cannot stand with the satisfying of their owne delights or other matters which they are resolued to keepe they choose rather to lose him then to forsake themselues and so for pleasure profit or feare of men they vomit vp all againe Thirdly In the end for both they desire to bee saued not to glorifie God but onely because they are afraid of Hell as may bee seene in Balaam and they confesse their faults and leaue and forsake sinne not because they hate and dislike it but for feare of iudgement whereas the godly are sorrie and grieued in heart because they offend a louing and most gracious Father Fourthly In the meanes for lacking saith it is impossible that they should euer come in true Repentance vnto God or aske pardon of their sinnes and so to bee made partakers of the promise z Mat. 7. 7. Aske and it shall bee giuen vnto you Seeke and you shall finde Knocke and it shall be opened vnto you Now followeth the sinne most opposite to this Grace But whoso once of malice falleth from it which we call Sinne against the Holy Ghost which we call sinne against the Holy Ghost when a man falleth of malice from this Grace once receiued To explayne this more fully First It is an act done and a sinne which may bee discerned and knowne else the Apostle a 1 Iohn 5. 16. Iohn would not forbid vs to pray for such persons no Paul b 1. Cor. 16. 22. wils vs to execute the curse of the Church vpon them it is not a continuall going forward in sinne without Repentance Secondly It is no legall sinne if I may so say against the duties properly either of the first or second Table but Euangelicall directly against Christ in the point of his Mediation c Heb. 10. 29. accounting his bloud but as common bloud and of no more power to sanctifie then the bloud of another man Therefore no sinne against good manners as Murder Adulterie and the rest or though it be immediatly bent against God himselfe and the duties of the first Table can bee drawne within that compasse as Idolatry Witchcraft Coniuring and the like though they should hap to be committed of such as professe the Gospell Thirdly It is of those that haue receiued the e 2. Pet. 2. 20. knowledge of the Truth So as all Reprobates come not to this high pitch of sinne nor any that sinne of ignorance therefore f 1. Tim. 1. 13. Pauls blasphemie was a sinne that might be pardoned in as much as he did it ignorantly And our Sauiour g Luke 23. 34. vseth this reason for the Iewes that put him to death Father forgiue them for they know not what they doe So the Apostle PETER saith Acts 3. 17. And now Brethren I know that yee haue done this ignorantly as also your Rulers Meaning the multitude and generall number of them which were h 1. Cor. 2. 8.
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
the Sonne of man and drinke his bloud ye shall haue no life in you for without an Vnion with Christ there can bee no true partaking of his gifts vnto Saluation no more then a woman can be partaker of the riches and honour of some great man except shee be ioyned with him in Marriage so that they become one bodie and one flesh or then the members can draw life from the head if they bee not knit vnto it The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ hath beene pointed at in generall First To destroy the old ADAM or the old man that is the sinfull and wretched condition which by nature euery Mothers Child bringeth into the World and is as old as since Adam fell to bee vnder the power of Satan slaues of sinne and children of destruction Then the bestowing of a new a blessed and a happie estate opposite to the former The r Heb. 2. 15. Apostle to the Hebrewes comprehendeth both that through death hee might abolish him that hath the power of death that is the Deuill and might set free his Children So in the Epistle to the ſ Col. 1. 13. Colossians Who hath deliuered vs from the power of darknesse and translated into the Kingdome of his Sonne And our Sauiour Acts 26. 17 18. To whom now I send thee to open their eyes that they may turne from darknesse vnto Light and from the power of Satan vnto God that through Faith in me they may haue remission of sinnes and an inheritance among hath two parts Illumination and Iustification the sanctified ones Paul 1. Cor. 1. 30. brancheth all the benefits wee haue by Christ into foure Wisdome Righteousnesse Sanctification and Redemption or Holinesse and Blessednesse Such a traine of Noble Graces doth attend Regeneration for as man by Creation was made holy and happy so by this new Creation we obtayne a repayre of our first estate not as some Relique or Remayne of that Image of God according whereunto we were created in the beginning but as a new worke of Gods Spirit forming the same in vs after a heauenly and diuine manner out of nothing by the power of the Resurrection of Iesus Christ And in euery of these good things is implyed the remoouing of the contrarie Wisdome standeth not with Ignorance and Blindnesse Righteousnesse putteth away the guilt of sin Sanctification the power and dominion of sinne for where one of these is the other cannot bee Redemption speaketh more cleerly of freeing vs from wrath and the curse of the Law Wisdome and Righteousnesse from the which the other two doe flow were for their surpassing excellencie figured in the High Priests Vrim and Thummim as you haue it taught in the explication of the Ceremonies of the Law But to handle these foure apart The first benefit which wee haue by Christ is the taking Illumination whereby dispelling darknesse away of the vaile of ignorance the blindnesse that naturally possesseth our soules as in that place of the Acts it is first named And Esay 25. 7. He will swallow vp the vaile of the face the vaile that is vpon all people and the couering that is vpon all Nations So 2. Cor. 3. 16. When their heart shall bee turned to the Lord the vaile shall be taken away for where the Spirit of the Lord is there is doth enlighten our mindes with the knowledge of the will of God in Christ which the Apostle calleth Wisdome Freedome But this is not all In stead of the Light of Nature turned through sinne into palpable and grosse darknesse we haue now another manner of light an heauenly and Spirituall Wisdome A grace distinct not onely from Knowledge that went before which was common to the Reprobate whereas this is the peculiar of GODS Heritage but euen from Faith though the same include Knowledge in it for Faith is the Instrument of Regeneration Iohn 1. 12. and therefore before it in nature but this Wisdome commeth in nature after Regeneration for so the Apostle saith Yee are of God in Christ who is made vnto vs Wisdome and Coloss 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Knowledge which is this Wisdome Therefore in nature it commeth after I take it to bee that Light of the Minde of which the Scripture speaketh so oft comprehending vnder it by a Synechdoche the whole worke of our Renewing Ephes 5. 8. Ye were once darknesse but now are light in the Lord 2. Cor. 4. 6. God which commanded that light should shine out of darknesse is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ In this regard we are said to bee illuminated or enlightened Heb. 10. 32. to bee translated out of darknesse into his wonderfull light 1. Pet. 2. 9. Wisdome and Sanctification or Holinesse both inherent in vs seeme to differ thus Holinesse is the Renewing of vs into the state of Innocencie which we had by Creation But this Wisdome is of a farre more excellent mould then the light of Knowledge that Adam had for Adams minde was indeed enlightened to vnderstand all morall duties but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seene Eare hath not heard nor haue entred into the heart of man x 1. Pet. 1. Which the Angels themselues desire to stoope downe and looke into namely one Mysteries of the Gospell reuealed from aboue wherefore that was according vnto nature this is Diuine and supernaturall wherein after the vaile of Ignorance taken away that our eyes are once made able to behold the Light Christ the Image of God doth shine vnto vs 2. Cor. 3. 17. Such a Light as man by nature when it was at the best could neuer comprehend And hereby wee come to haue all the secrets and the whole will of God in Christ Iesus made knowne vnto vs by his Spirit A maruailous benefit sensibly to be seene euen in this life that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie It is that the Apostle saith 1. Cor. 2. 15. The spirituall man discerneth all things in that we haue the minde of the Lord manifested vnto vs through Christ Howbeit the illumination of our mindes in this life hath withall much darknesse for growing wholy by the meanes of the Word as the Apostle saith Coloss 3. 16. Let the Word of Christ dwell richly in you in all Wisdome and to TIMOTHIE y 2. Tim. 3. 15. Thou hast knowne the Scriptures that are able to make thee wise wee can know but weakly and imperfectly because the way and meanes whereby wee come to knowledge by the Ministerie of man is weake and imperfect for in part wee know saith the same Apostle 1. Cor. 13. 9. and in part wee prophecie that is we learne but imperfectly because our
Teachers teach and instruct vs after a lame and imperfect manner But then saith he when that which is perfect commeth I shall know as I shall bee taught to know Hauing so excellent a Master as Christ himselfe for our Teacher of whom we shall heare things which it is not possible for any mortall man to vtter and for the way of our Instruction the beholding of him and the presence of his face from whose immediate Spirit all is to come our knowledge also shall be perfect The second benefit is Righteousnesse The Apostle Iustification whereby forgiuing our sins distinguisheth two parts of it Forgiuenesse of sinne◠and Imputation of Righteousnesse whereby wee are iustified in his presēce Ro. 14. 25 Who was deliuered vp for our offences and raysed for our Iustification 2. Cor. 5. 19 21. God was in Christ reconciling the World vnto himselfe not imputing vnto them their offences And by and by For him that knew not sinne hee made to bee sinne for vs that wee might become the Righteousnesse of God in him DANIEL also z Dan. 9. 24. in his ninth Chapter speaketh of them both Seuentie weekes are determined touching thy people to seale vp sinne and to purge iniquitie and to bring in euerlasting Righteousnesse Forgiuenesse of sinnes I call it when the guilt and fault of our offences are taken away pardoned and forgiuen vs as if we neuer had committed them so as they come not once in account or reckoning before the Iudgement feat of God against vs which being a benefit of all benefits the Scripture is wont to expresse by many formes of speech Forgiuenesse of sinnes that is the doing and taking of them away a 1. Iohn 1. 9. if we confesse our sinnes he is faithfull and righteous to forgiue vs the sins b Rom. 4. 7. Blessed are those whose sinnes are forgiuen them Secondly The free remitting of them c Coloss 2. 13. You that were dead hath he quickened freely remitting vnto you all transgressions Thirdly The sealing by which is meant the hiding and the couering of them d Dan. 9. 24. Seuentie weekes are determined to seale vp sinne Fourthly Gods casting of them behind his backe and into the botome of the sea as that good King Hezekia speaketh in his Prayer e Esay 38. 1◠Thou hast cast behind thy backe all my sins And Mica the Prophet f Mica 7. 19. Thou wilt cast all their sinnes into the bottome of the sea Of which sort is that Psal 103. 12. As farre as the East is from the West hath he set farre from vs all our transgressions Fiftly A passing by of them g Mica 7. 18. Who is a mightie God like vnto thee forgiuing iniquitie and passing by the transgression of the remnant of his inheritance Sixtly The forgetting and blotting of them out h Esay 43. 12. I I for my selfe blot out thy transgressions and remember not thy sinnes Beside a number more as that i Num. 23. 25. Hee beholdeth not iniquitie in IACOB nor seeth frowardnesse in Israel and such like Dauid in the 32. k Psal 32. 1 2. Psalme setteth it forth by three Metaphors First of a heauie burthen and loade that doth presse and keepe vs downe Blessed is he that is eased of his sinne Secondly Of a menstruous and filthie cloth or sluttish corner that men will be carefull to hide and to couer and whose sinne is couered Thirdly of a Debt or Obligation cancelled or forgiuen Blessed is the man to whom IEHOVAH imputeth not iniquitie And thus the guilt of our sinnes being pardoned and forgiuen the punishment must also needs be abolished and done away In all which God cannot be said vniust that remitteth by his taking them vpon him thus offences because hee hath laied them vpon Christ and set them vpon his Score l 2. Cor. 5. 21. Who not knowing sinne became Sinne for vs washing vs from the same by his bloud Reu. 1. 5. which is one great vse and benefit of his sufferings Wherefore PAVL saith Coloss 2. 14 15. that He nayled vpon the Crosse the handwriting of Ordinances that was closely against vs. Where hee compareth God the Father to a Creditor and vs vnto Debtors as by bill or writing vnder our hand which bill or writing is both the morall Law so farre forth as it is a couenant of Workes and that by it Iustification and Saluation should be sought and also the Law of Ceremonies a priuie and a secret enemie that carrying a shew of the discharge of our debt did indeed hold vs faster bound and serued for nothing else but for an euidence against vs of our filthinesse and vncleannesse by the legal washings and purifications of the death we doe deserue by the Sacrifices c. This Debt saith the Apostle which wee had neuer beene able to come out of Christ our Surety paying by his death to the vttermost farthing cancelleth the bond which is the Law and nayleth it to the Crosse and so hath set vs free Imputation of he doth account Osiander taught that to be iustified is to be indued with the essentiall Righteousnesse of God himselfe And so maketh our righteousnesse to bee God himselfe mouing vs to doe well Papists teach that our first Iustification is not by that Iustice which was inherent in Christ but which he infuseth into man specially Hope and Charitie and that there is a second Iustification whereby men of iust are made more iust the cause whereof is Faith ioyned with good works righteousnesse is the reckoning and accounting of all the holinesse and righteousnesse that was in Christ to be ours as truely and verily in the presence of God and before his Iudgement seat as if we our selues had wrought it For as by the disobedience of one man many were made sinners so by the obedience of one man many are made righteous Rom. 5. 18. Hereupon he hath the name of m Ierem. 23. 6. 33. 16. IEHOVAH our Righteousnesse And n Esay 45. 25. Esay saith In IEHOVAH shall the whole seed of Israel be iustified PAVL likewise exhorteth o Rom. 13. 14. Put on the Lord IESVS clothed with his Righteousnesse for those are p Reuel 3. 18. the white garments spoken of in the Reuelation q Reu. 7. 9. The long white Robes washed and r Reu. 7. 14. whited in the bloud of the Lambe And againe ſ Reu. 19. 8. 2. Pet. 3. 11. It was giuen vnto her to bee arrayed in fine linnen cleane and bright for the fine linnen is the righteousnesses of the Saints Which sauing better iudgement I doe not vnderstand of a double righteousnesse one before God by faith the other before men by the fruits of Sanctification wrought by the Spirit But to bee an Hebraisme such as the New t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Testament vseth oft by the plural Righteousnesses noting the most absolute righteousnesse which we haue in Christ for
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
naughtie one as they are termed Mat. 13. 38. For l Iohn 15. 19. and 17. 14. because wee are not of the World but GOD hath chosen vs out of the World therefore doth the World hate vs which is the perpetuall state of Gods Church from the beginning and was figured in m Ge. 25. 22 23 Rebecca a Type of the Church in whose wombe were two Nations deuided that stroue and fought together And our Sauiour doth fore-warne vs not to looke for better In n Iohn 16. 33. the World yee shall haue affliction Secondly Whatsoeuer is vnregenerate in the Children of God themselues whereby it many times falleth out that none are greater instruments vnto vs of offending God then they By the flesh I meane our naturall corruption and all the lusts and workes of it an enemie which we alwayes carrie about vs not onely in our bosome but in our very bowels So that heere is the battell between the flesh the Spirit wherof the o Gal. 5. 17. Apostle saith that the flesh lusteth against the Spirit and the Spirit against the flesh And these saith he are opposite one to another Rom. 22. 23. It is elegantly described I finde therefore this Law for mee when I would doe well that euill lyeth readie for me to slay and seize on mee as the Lord speaketh of sinne Genes 4. 6. For I am delighted in the Law of God as touching the inner man but I see another Law in my members warring against the Law of my mind leading me captiue to the law of sin that is in my members p 1. Pet. â— 11. PETER in like sort willeth vs to abstaine from fleshly lusts that war against the soule And heereof are the exhortations so common in the Scripture q Gal. 5. 16. Walke in the Spirit and fulfill not the lusts of the flesh Wee r Rom. 8. 12. are debtors not to the flesh to liue after the flesh but to the Spirit to be led by it Take Å¿ Rom. 13. 14. no care of the flesh to fulfill the lusts thereof Christ t 1. Pet. 4. 1. therefore hauing suffered for vs in the flesh Put you on also the same minde that he which suffereth in the flesh hath ceased from sinne Secondly In this conflict are to be considered the two Generals of these Battels The Captaine vnder whome wee fight IESVS the u Heb. 12. 2. Prince and perfiter of our Faith in x Gen. 3. 15. Genesis pointed out by the seed of the woman to note his Manhood in the y Reuel 12. 7. Reuelation by Michael equall with the mightie God to set forth his God-head you shall find him royally described Reuel 19. 11 12 13 14 15 16. The head and generall lifted vp against him is the Dragon the old Serpent Satan or the Deuill as wee heard before Thirdly The weapons of this Warfare both those which our Aduersaries the Flesh the World and the Deuill fight withall and those whereby wee doe resist them The weapon of sinne or of the flesh is Lust as it is said Rom. 7. 8. Sinne taking occasion by the Law wrought in me all manner of lust Gal. 5. 17. The flesh lusteth against the Spirit The weapons of the World are First Outward Afflictions and Persecutions Reproches Slanders c. to draw vs from Christ Iohn 16. 33. In the World ye shall haue afflictions Secondly Ease Credit Pleasure Profit Honour c. Thirdly Euill Examples Satans weapons are outward or inward Outward First The World for wicked men are the Hel-hounds of Satan the Champions and Souldiers which hee fights withall whose head and generall hee is and therefore called the z Iohn 14. 30. and 16. 11. prince of this World which name is giuen to all a Ephes 6. 12. vncleane spirits The b 2. Cor. 4. 4. god of this World And the afflictions of the World as they proceed from him are called The c 2. Co. 12. 7. buffetings of Satan Secondly The obiects of sinne to our eyes our eares and other sences which Satan setteth before vs to draw vs to a loue and in loue to a committing of it as hee did to our first Parents in Paradise and to our d Mat. 4. Sauiour Christ in the Wildernesse and as hee ceaseth not continually to doe to vs. Inward ones are First His kindling of the fire of our owne concupiscence blowing as it were the bellowes and gathering together matter for it to worke vpon Secondly Temptations or Illusions which he casteth into hearts as Venome or Poyson for to infect vs. Our weapons whereby wee doe resist them what they are the Apostle notably declareth 2. Cor. 10. 4. not carnall but mightie and valiant to the throwing downe of all the strong holds of sinne Where though he speake specially of the Ministers yet the like is to bee said in their degree and place of all other Christians Generally it is the Word of God as appeareth 2. Thess 2. 8. Whom God will consume with the breath of his mouth But more particularly they may be reduced vnto two heads Faith and the fruits of Sanctification that come from it for so e 1. Tim. 1. 18. Paul to Timothy vnder these two comprehendeth all willing him to fight that good Fight hauing faith and a good conscience And 1. Thess 5. 8. Put on the Brest-plate of Faith and Loue and for a Helmet the hope of Saluation And 1. Cor. 16. 13 14. Watch stand in the Faith Let all your things bee done in loue In the f Reuel 12. 11. Reuelation they are reckoned these three which come all vnder the other two Faith in the bloud of the Lambe as the Shield the Sword of the Word of God and confession of Christ vnto the death Of Faith the Apostle speaketh 1. Pe. 5. 9. Whom that is the Deuill resist stedfast in Faith And 1. Iohn 5. 4 5 This is the victorie that ouercommeth the World euen your Faith And this as our chiefe and principall weapon the Apostle biddeth vs aboue all to take vnto vs by it hauing Christ himselfe and his Spirit to bee ours And therefore being that g Ephes 6. 16. whereby we are able to quench the fiery darts of the Deuill The fruits of Sanctification are all the Christian Vertues and Qualities which the Word of God requireth The Apostle Ephes 6. reckoneth them vp in this order First Truth or a sound and sincere heart wrought by the Gospell which is the Word of Truth as a belt to gird vs in Secondly Righteousnes both Piety and Iustice in a Holines towards God Innocencie towards our Neighbours for a Brest-plate the habit and perfection wherof being Loue h 1. Tim. 1. 5. out of Faith vnfained The Apostle therfore 1. Thess 5. 8. calleth it The Brest-plate of Faith and Loue. Thirdly Preparation or readinesse of minde which is as it were the shooing of our feet to make them light and nimble
vp vnto full and perfect Happinesse And thereof came those Phrases e Iohn 6. 47. He that beleeueth in me or as it is in another place f Iohn 3. 36. Hee that beleeueth in the Sonne hath euerlasting life and commeth not vnto iudgement but is passed from death to life g 1. Iohn 5. 12. Hee that hath the Sonne hath life h 1. Iohn 3. 14. Wee know that wee are alreadie passed from death to life because we loue the Brethren That is the reason why the i Rom. 8. 29. Apostle speaketh in the present or time past not in the future when he saith Whom he hath iustified them he hath also glorified The particularities of this degree of Happinesse beside our Vnion with Christ and through him with God whereof wee haue spoken alreadie are these that follow First The loue of God k Heb. 12. 6. anew that now he vouchsafeth First in the Loue of God anew to call vs friends As we reade of ABRAHAM that he was called the friend of God Iames 2. 33. Whereof follow three excellent consequences First His generall goodnesse in the gouernment of the World doth after a more speciall and louing manner extend vnto the faithfull and that three manner of wayes First In an extraordinary bountie and goodnesse In which sence the l 1. Tim. 4. 10. Apostle calleth him the Sauer and Preseruer of all men but especially of the faithfull And m Psal 68. 20. Dauid saith The God of our Saluation lodeth vs with benefits day by day Secondly In a most fatherly prouidence ouer his Church and chosen people of whome hee letteth not so much as n Psal 34. 20. one bone to bee broken keepeth them in all their wayes that they should not o Psal 91. 22. dash their foote against a stone Nay the p Luke 12. 7. very haires of their head are all numbred And q Zach. 2 8. he that but toucheth them toucheth the apple of his eye Whereupon wee are r 1. Pet. 5. 7. willed to cast our care vpon God for hee careth for vs. A Doctrine full of most sweet comfort the vse whereof is large and reacheth very farre all our life is subiect to an infinite heape of euils whether we looke vpwards or downe vnto our feet A thousand dangers compasse vs about at home and abroad rising vp and lying downe walking and sitting stil On euery side of vs how many things there be that threaten dāger yea to the verie taking away of life In the middest of these how were it possible for a man to bee quiet if hee did not rest assured that God had a speciall care of him which when once his heart conceiueth by and by all feare and perplexitie flyeth from him and casting all his care on God Hee saith boldly ſ Psal 27. 3. Though an Armie pitch against me my heart shall not bee afraid Though Warre rise vp against mee in that will I haue trust t Psal 3. 6 7. I will not feare for tenne thousand of people that haue set their Tents round about mee but will lye downe and sleepe and wake againe for IEHOVAH holds mee vp u Psal 118. 6 7 Heb. 13. 6. IEHOVAH is with mee and my helper I will not bee afraid what man can doe vnto mee And therefore also hee taketh as made vnto himselfe those golden promises mentioned in the Psalme x Psal 91. 3 4 5 6 7. He shall deliuer thee from the snare of the hunter from the plaguie pestilence with his feathers shall he couer thee when thou betakest thy selfe vnder his wing a shield and buckler his truth shall bee Thou shalt not bee afraid of the feare by night of the Arrow that flyeth in the day of the Pestilence that walketh in a mist of the Murraine that wasteth at noone day a thousand falling at thy side and ten thousand at thy right hand it shall not come neere to thee In a word no open nor secret outward nor inward bodily nor spirituall euill no not at any time shall bee able to preuaile against thee Thirdly In all kindnesse and mercie comforting them in their distresses as hee hath promised To y Esay 25. 8. wipe away all teares from their eyes And againe z Esay 49. 15. Though a Mother forget her childe yet will I not forget thee Sorrow saith a Psal 30. 6. DAVID may come in the night but in the morning is singing And in the Prophet ESAY b Esay 54. 7 8. For a little time I haue left thee but with euerlasting Mercies will I gather thee with a little wrath did I hide my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee The second consequence is that all things turne vnto whereby all things our good We know saith the c Rom. 8. 28. Apostle to the Romanes that to them that loue God all things worke together to good In which respect he saith in d 1. Cor. 3. 21 22 another place All things are yours whether life or death or things present or things to come c. To declare this more particularly First The calamities and troubles of this life are not not the calamities onely and troubles of this life now any punishment of sin vnto vs which is all borne in Christ but fatherly chastizements for our amendment whereunto that sentence of the Apostle Rom. 8. 28. more specially driueth And this is the Couenant and promise of God Psal 89. 31 32 33 34. If his sonnes forsake my Law and walke not in my Statutes c. I will visit their transgressions with the Rod and their inquitie with stripes but my kindnesse I will not put from him nor falsific my faith Secondly Death it selfe hath lost his sting and the and also death it selfe Graue his victorie Being no more fearefull and terrible but the gate of hope and a sweet pleasant passage vnto life and immortalitie In so much as knowing the nature of it to be changed from a punishment of sinne which properly it is vnto a good and happie thing wee come now to desire it and to wish for it Phil. 1. 23. I desire to bee dissolued and to bee with Christ Wherefore 1. Cor. 3. 22. death is said to be ours and to serue for our good And to the e Heb. 2. 14 15 Hebrewes that Christ by his death doth set vs free from all feare of death Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing ouer it O Death where is thy sting O Graue where is thy victorie Thirdly Our verie sinnes by the wonderfull Goodnesse but euen our very sins turne vnto our good of God and his admirable and vnspeakable Wisdome who bringeth light out of darknesse serue for our further strengthening and incouragement vnto good For first they tend to manifest our owne weaknesse and corruption and to make vs
and all thus rise againe is the common Certaine men vpon our Sauiour Christs Resurrection rose againe and are already with him in Heauen condition of all Mankind some few excepted and those of three sorts for First Some there were who being dead vpon our Sauiour Christs Resurrection rose againe and are alreadie with him in glorie Of whom you may reade Mat. 27. 52 53. that the graues did open themselues and many bodies of the Saints which slept arose and came out of the Graues after his Resurrection and went into the holy Citie and appeared vnto many Which word appearing sheweth that they did not rise to conuerse among men or to dye againe as Lazarus and some other did but in their owne persons to attend vpon him in his Ascension vnto Heauen and by their Resurrection to seale vp the truth of his and of ours in and through him that so not onely in Christ our Head but in our Brethren and fellow-members full assurance might bee made vnto vs of this sweete and comfortable Doctrine Secondly Other there were that neuer dyed but So are Enoch and Elias both aliue assumed thither onely changed their miserable condition into Glorie Immortalitie and so were taken vp aliue into Heauen And this was the peculiar priuiledge of Enoch and Elias One before the Law another vnder the Law both in most corrupt and depraued times wherein the sincere worship of God was no where to bee found the hope of eternall Life and of the Resurrection to come vtterly lost and gone God therefore to leaue a plentifull testimonie of a blessed Resurrection till the cleerer manifestation of it by the rising of his Sonne and both to giue testimonie of the Faith and Pietie of such men and to conuince the wicked World of Infidelitie suffered not those two to goe the way of all flesh but by a speciall fauour did assume them bodie and soule vnto himselfe thereby also to make them types and figures of the Resurrection of his Sonne by whose power they thus escaped death Of Enoch first it is recorded Gen. 5. 24. That he walking with God three thousand yeers in which time as u Iude ver 24. Iude the Apostle witnesseth hee diligently executed the part of a faithfull Teacher in Gods Church reproouing the corrupt World of sin denouncing Gods seuere Iudgements against them euen to the extreme curse of Anathema Maranatha in the end hee was no more seene for God tooke him that is as the x Heb. 11. 5. Apostle to the Hebrewes doth expound it did translate him that hee should not see death And of Elias the Storie is set forth at large in the first and second Booke of Kings How after long conflicts with Achab the King of Israel and Iesabel his wife and with foure hundred and fiftie prophets the priests of Baal at once being tossed as wee say from Post to Pillar and driuen to flye for his life hauing restored the true Worship of God and reedified his Altars that before were throwne downe destroyed being now as hee thought left alone and wearie of his life God in the end after his many labours y 2. Kings 2. 23 tooke him vp in a whirlewinde into Heauen Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel where the Calues were erected and Idolatrie and Superstition raged they made a Scoffe of this Ascension and taught their children so to doe saying to Elisha in scoffing sort Ascend Bald-pate ascend Bald-pate that is Goe vp to Heauen as Elias did as if they should haue said A proper and goodly ascension two Beares comming out of the Forrest tare in pieces two forty children of them And that this was alwayes the iudgement of the Church concerning Elias may appeare Luke 9. 8. where in the diuersitie of opinions held of our Sauiour Christ some said that IOHN was raysed from the dead some that ELIAS had appeared other that one of the old Prophets was risen againe To all the rest attributing Resurrection as of bodies dead onely to ELIAS Apparition in the truth of his humane nature as of one that neuer dyed Two things there bee that may seeme to crosse this Doctrine One that Christ is called The first fruites of them that sleepe 1. Cor. 15. 20. The other that in the eleuenth to the Heb. 11. 39. the Apostle speaking of the holy men of God before the Comming of Christ And of Enoch among the rest saith of them all that they receiued not the promises But hereunto it may bee answered that the promise which the Apostle meaneth is the manifestation of Christ in the flesh and the more plentifull measure of grace now then was before his Comming which pertayneth nothing to this question As for that 1. Cor. 15. Christ is called The first fruits of them that sleepe because by the power of his Resurrection all shall rise againe and his Resurrection sanctifieth ours as the first fruits did the whole crop not that he of necessitie must be the first that rose no more then hee was the first whose soule did enter Heauen though all both before and since haue entred by his power Although if you should so farre presse this Phrase Christ was indeed the first that rose seeing to speake properly Enoch and Elias neuer dyed and therefore neuer rose And howsoeuer it bee an extraordinarie Example in one or two speciall persons it serueth not to ouerthrow a generall truth But the first I take to be the Apostles meaning Yet haue not these two sorts their full glorie alreadie for howsoeuer their whole nature bee made perfect yet the fulnesse of their perfection is deferred till the latter Day as to the rest of Gods Elect Euen as wee see the whole spirituall nature of the Angels that fell is now fully accursed and yet reserued for a more full damnation The third sort are those men that the Comming of Those that are liuing at the latter Day shall suddenly be changed after the dead are once risen Christ doth finde aliue who shall not dye but shall suddenly bee changed as Enoch and Elias were and so bee taken vp to meete Christ after that the dead in him shall be first risen All of vs saith the Apostle 1. Cor. 15. 51 52. shall not sleepe but all of vs shall be changed in a moment in the twinkling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall rise vp without corruption and we shall be changed And againe 1 Thess 4. 15 16 17. This say we to you in the Word of the Lord that we which liue and are remayning in the Comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall come downe from Heauen and the dead in Christ shall arise first afterwards shall we which liue and remayne be caught vp also with them in the Clouds to meete the Lord in the Ayre By the Analogie