trust in God 5. As any are more godly so they must know they shall bee more assaulted Thus for instruction This doctrine of the fall hath matter in it of extreame humiliation in that eternall shame lies vpon our nature by this vile offence both in respect of the extremity of our losse and the fearfull displeasure of God Lastly it may comfort the godly to thinke of their estate by Christ hauing receiued the assurance of a better condition then euer they could haue had in Adam and the rather because they are now confirmed as the Angels of heauen that they can neuer fall from the happinesse they haue in Christ. CHAP. IX Of Sinne. Rom. 5.12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned c. HItherto of the cause of our misery The parts follow viz. 1. Sinne. 2. Punishment The principles concerning sin are First that all men haue sinned Psalm 14.1.2.3 The foole hath said in his heart there is no God they haue corrupted and done an abominable worke there is none that doth good The Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and seeke God All are gone out of the way they are all corrupt there is none that doth good no not one Prou. 20.9 Who can say I haue made mine heart cleane I am cleane from my sinne 1. King 8.46 There is no man that sinneth not c. Eccles. 7.22 Surely there is no man iust in the earth that doth good and sinneth not Rom. 3.9 What then are wee more excellent No in no wise for we haue already proued that all both Iewes and Gentiles are vnder sin Iam. 3.2 For in many things we sinne all 1. Ioh. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. The second principle is that the nature of man is stained with sinne from the birth Iob 14.4 Who can bring a cleane thing out of filthinesse there is not one Iob 15.14 What is man that he should bee cleane and hee that is born of a womaÌ„ that he shuld be iust Psal. 51.5 Behold I was borne in iniquity and in sin hath my mother conceiued me That this infection hath ouerspread the whole nature of man hence called the old man For explication of this principle we must consider that the nature of man is tainted 14. waies For there is in man by nature Extreame darknesse sightlesnes especially in the knowledge of God and happinesse Colos. 1.13 Who hath deliuered vs from the power of darknesse 1. Cor. 2.14 But the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Insensiblenesse and vnutterable hardnesse of heart Ephes. 4.18 Hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart c. Impotency and extreame disability to deliuer our owne soules or breake off our sinnes Esa. 44.20 He feedeth of ashes a seduced heart hath deceiued him that he cannot deliuer his soule nor say is there not a lie in my right hand Enmity to that which is good Rom. 8.7 For the wisedome of the flesh is enmity to God Rom. 7.23 But I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members 5. Impurity foulnes filthines all ouer Tit. 1â— 5. Vnto them that are defiled 〈◊〉 â—â—beleeuing is nothing pure 〈◊〉 euen their mindes and conscienâ—â— are defiled Psal. 14.3 All are gone out of the way they are all corrupt there is none that doth good no not one 6. Abundance of false principles 7. Pronenesse to al sorts of euil Rom. 7.14.21 For we know that the law is spirituall but I am carnall sold vnder sinne I finde then by the law that when I would do good euill is present with me c. Concupiscence Want of all righteousnesse defects of the loue feare Ioy. c in God so of mercy c Psalm 14.3 All are gone out of the way they are all corrupt there is none that doth good no not one c. Rom. 3.10 As it is written There is none righteous no not one The members are naturally seruants of sinne so the senses Rom. 6.13.16 c. Neither giue you your members as weapons of vnrighteousnesse vnto sinne c. Know ye not that to whomsoeuer ye giue your selues as seruants to obey his seruants you are to whom ye obey whether it bee of sinne vnto death or of obedience vnto righteousnesse c. A seruile will a will that apprehends no liberty but in sinning Rom. 7.14 A natural aptnesse to be scandalized so as Christ himselfe is an offence a rocke of offence 1. Cor. 8.7 1. Pet. 2.6 A naturall sauouring and relishing of the things of Satan Ephes. 2.2 Wherein in time past you walked according to the course of this world and after the prince that ruleth in the ayre euen the spirit that now worketh in the children of disobedience This hath been euer since the first tentation in Paradise Corruption of memory Forgetting Good Retaining Euill A naturall dis-union one from another lusts of disagreement shunning all harty communion with others through dislike and selfe-loue Iam. 4.1 From whence are warres and contentions amongst you are they not hence euen of your lusts that fight in your members These things proue that wee haue all vile natures that there is not one of a good nature in the world by nature The fourth principle is that besides these sinnes that sticke fast vpon our natures euery man is guilty of horrible and many and vile actuall sinnes Psalm 14. 1.2.3 They haue corrupted and done an abominable worke c. Iob. 15.15.16 Behold he found no stedfastnesse in his Saints yea the heauens are not cleane in his sight How much more is man abominable and filthy who drinketh iniquity like water Rom 3.12 They haue all gone out of the way c. Such as are 1. A world of euill thoughts Genes 6.5 When the Lord saw that the wickednesse of man was great in the earth and all the imaginations of the thoughts of his heart were only euill continually Atheisticall thoughts innumerable Impure thoughts innumerable Vaine thoughts innumerable Errours in all parts of Religion 2. Vile affections Impatiency Lust Anger Enuie Suspition Malice Worldly feare Trust Ioy Loue c. 3. Vile words bitter idle false flattering slaÌ„dering proud filthy deceitfull scornfull censuring words 4. Atheisticall workes Psal. 14.1.3 as in many places before Against Gods worship in all the parts Against the Sabbath In our particular and generall calling At home and abroad Secret open Of omission and commission Of ignorance of knowledge Sudden and of custome In
is the mystery of godlinesse which is God is manifested in the flesh iustified in the spirit c. 1. Ioh. 5.20 But we know that the Sonne of God is come and hath giuen vs a mind to know him which is true and we are in him that is true that is in his son Iesus Christ this same is very God and eternall life 2. By the diuine proprieties giuē vnto him as Eternity Ioh. 1.1 Ioh. 17.5 Omnipotency Ioh. 3.31 Phil. 4.13 Sauiour King of Kings and the like 3. By diuine workes done by him as Creation Coloss. 1.16 Forgiuenesse of sinnes Matth. 9.6 Working of miracles Ioh. 10.25 4. By the diuine honour due vnto him as Adoration Psalm 72.11 Heb. 1.8 and beleeuing in him 5. By the conquest the Gospel hath made in the world 1. Tim. 3.16 and that not by any carnall power Zach. 4.6 6. By the patient suffering of his Saints Reuel 12.11 But they ouercame him by the blood of the Lambe and by the word of their testimony and they loued not their liues vnto the death c. But why was it needfull hee should be God For two causes chiefly 1. The one was the greatnes of our euill which no creature could take off vs viz. 1. the grieuousnesse of our sinnes 2. The immense intolerable waight of Gods anger 3. The Empire of death 4. The tyranny of the diuell 2. The other was the greatnes of our good which none but God could restore viz. 1. An obedience to iustifie many 2. The image of God 1. Cor. 1.30 Colos. 3.10 If our Sauiour be the sonne of God yea God himselfe that holds it no robbery to be equall with God Then it may first serue for humiliation and so 1. To the world In which this glorious light hath risen and yet their darknesse comprehended it not Ioh. 1.5.10 To the very godly because they are not so affected as may become this maruellous glory of the Sonne of God it should much abase vs that we haue not thoughts and affections to take that notice wee should of this Sonne of righteousnesse so gloriously in the Gospell shining amongst vs we doe not receiue him conceiue of him as this doctrine teacheth vs how often hath he come amongst his owne and his owne receiued him not Ioh. 1.11 For instruction and so it should worke in vs 1. Illumination to see the greatnesse of the mistery of godlines that tels vs of God manifested in the flesh 1. Tim. 3.16 Our eyes should in this point receiue sight and clearing This doctrine should shine in our hearts as the Sunne in the firmament wee should neuer rest informing our selues heerein and praying for discerning till after much neglect and vnbeleefe past we could say with Thomas My Lord and my God Matth. 16.16 Ioh. 20.28 This is the rocke vpon which the Church is built 2. The estimation of his sufferings for vs this blood of the new Testament was the blood of God Act. 20.28 3. The celebratiō of his praises is God ouer all then let him be blessed for euermore Rom. 9.5 Of whom are the fathers and of whom concerning the flesh Christ came who is God ouer all blessed for euer Amen 4. The adoration of his person when God brings forth his onely begotten Sonne let all the Angels of heauen worship him Heb. 1.4 5. Faith this should make vs beleeue in him and relie vpon the sufficiency of the redemption in him yea we should neuer rest till we know him and that we are in him For this is eternall life Ioh. 1.7 The same came for a witnesse to beare witnesse of the light that all men through him might beleeue 1. Ioh. 5.20 But we know that the Sonne of God is come and hath giuen vs a mind to know him which is true and wee are in him that is true that is in the Sonne Iesus Christ the same is very God and eternall life The consideration of the diuinity of Christ should wonderfully comfort vs so it is vsed in diuers Scriptures For if he be God thē he is ful of grace to supply our wants Ioh. 1.14.16 He is infinite in righteousnes to iustifie vs Ierem. 23.6 The gouernment being on his sholders he will euer bee knowne to bee wonderfull as a Counsellor to direct vs as a mighty God to defend vs as an euerlasting father to loue vs and pity vs and spare vs and beare with our infirmities as a Prince of peace to preserue vs in our reconciliation with God and to fill vs with peace that passeth all vnderstanding and that we may not doubt of perseuerance the Prophet assures vs that of the encrease of his gouernment and peace there shall be no end for he will order vs and establish vs henceforth and for euer CHAP. XIII Of Christs humanity HItherto of the diuine nature of Christ There are foure principles concerning the humane nature of Christ the one concernes the matter the other three concerne the manner 1. The first that the Sonne of God was incarnate did assume the true nature of man and was a very man amongst vs Ioh. 1.1 In the beginning was the word and the word was with God and that word was God 14. And the word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the only begotten Sonne of the Father full of grace and truth Hebr. 2.14 For as much then as the children were partakers of flesh and blood he also himselfe likewise tooke part with them 16. For hee in no sort tooke the Angels but hee tooke the seed of Abraham 2. That hee was not conceiued as other men but by the holy Ghost Luk. 1.35 And the Angell answered and said vnto her the holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall be called the Son of God Mat. 1.20 Feare not to take Mary for thy wife for that which is conceiued in her is of the holy Ghost 3. That hee was borne of a Virgin Esa. 7.14 Therefore the Lord himselfe will giue you a signe behold the Virgin shall conceiue and beare a Sonne and she shall call his name Emmanuel Matth. 1.18 Now the birth of Iesus Christ was thus when as his mother Mary was betrothed to Ioseph before they came together she was found with child of the holy Ghost Genes 3.15 I will also put enmity betweene thee and the woman and betweene thy seed and her seed hee shall breake thine head and thou shalt bruise his heele 4. That his humane nature did subsist in the diuine nature and so both made but one person Colos. 2.9 For in him dwelleth all the fulnesse of the God-head bodily Luk. 1.35 And the Angel answered and said vnto her The holy Ghost shall come vpon thee and the power of the most high shal ouershadow thee therefore also that holy thing which shall be borne of thee
into heauen viz. as Adam did into paradise naked in body but clothed in soule with Innocency and immortality but chiefely to expiate for our shamefull wickednesse before God 10. Hee was hanged vpon a tree that so as death by the tree entred into the world so on a tree it should be destroied and life brought backe againe And besides herein Christ answered the type in Isaacks offering vp and the brasen Serpent lifted vp on high Ioh. 3.14 and that Christ lifted vp in the aire might ouercome the Prince of the aire and all his spirituall wickednesses Coloss. 2.15 And that he might beare the curse of the Law being in that kind of death made a speciall curse for vs Gal. 3.13.14 11. He dranke gall and viniger wherein he both fulfilled the Scriptures Psal. 69.21 For they gaue me gall in my meate and in my thirst they gaue me vineger to drink c. And as the second Adam bare the punishment of the first Adams offence in tasting the iuice of the forbidden fruit 12. The nailing of his hands and feete assures vs of the cancelling of the hand-writing of ordinances that was against vs both of the dissolution of all ceremoniall agreements and of the full cancelling of the bond morall for so much as concernes the forfeiture that lay vpon vs Coloss. 2. 14 c. CHAP. XXI Of Christs intercession HItherto of the expiation of sinnes The third part of the Priesthood of Christ followes and that is the intercession of Christ concerning which there are foure principles 1. That Christ at the right hand of God maketh intercession for vs Rom. 8.34 Who shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. Heb. 7.25 Wherefore he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them 2. That we haue no other intercessour in heauen but Christ 1. Tim. 2.5.6 For there is one God and one Mediator betweene God and man which is the Man Christ Iesus Who gaue himselfe a ransome for all men to bee a testimony in due time Isaiah 59.16 And when he saw that there was no man he wondred that there was no intercessour therfore his arme did saue it and his righteousnesse it selfe did sustaine it 3. That the intercession of Christ is perpetuall hee so doth it once as hee will neuer faile to doe it in all ages Heb. 7.25.28 For the Law maketh men high priests which haue infirmitie but the word of the oth that was since the law maketh the sonne who was consecrated for euermore 4. That he makes intercession onely for the Elect Iohn 17.9 I pray for them I pray not for the world but for them which thou hast giuen me for they are thine c. Now for the explication of these principles three things must be opened The first is the acceptation of the word intercession for it signifieth Sometimes the prayers which the godly make in the name of Christ the intercessor to turne away Gods iudgements from their brethren in this world and so it is taken 1. Tim. 2.1 I exhort therefore that first of all supplications prayers intercessions and giuing of thanks be made for all men c. Sometimes the complaints that men make or pretend to make against the faults of others Thus Elias made intercession against Israel Rom. 11.2 And the Iewes made intercession against Paul Acts 25.24 But vsually it signifieth that part of the mediation of Christ in which he appeares before God to preuent or pacifie his displeasure towards the Elect. 2. The second is how many waies Christ makes intercession for vs and so there are seuen distinct things in the intercession of Christ for 1. First he presents himself before God with his merits tendring his sacrifice for our satisfaction Heb. 9.24 For Christ is not entred into the holy places that are made with hands which are similitudes of the true sanctuary but is entred into very heauen to appeare now in the sight of God for vs. And so pacifying God toward vs Ier. 30.31 2. Hee praied and still doth pray for vs all his prayers on earth were a part of his intercession and he still prayeth for vs in heauen Rom. 8.34 Who is also at the right hand of God and maketh request also for vs. Heb. 7.25 Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them c. 3. He offers vp our prayers and praises to God Reuel 8.3.4 That he should offer with the prayers of all Saints vpon the golden altar which is before the throne And the smoke of the odours with the prayers of the Saints went vp before God out of the Angels hand And so all our good works Col. 1.22 In the body of his flesh through death to make you holy and vnblameable and without fault in his sight 4. He vndertakes for vs before God and giues his word for vs that we being mindfull of reconciliation through him shall eschew sinne by his grace and not prouoke God any more as wee haue done This sponsion is a necessary part of the office of an intercessor Iohn 17.6 I haue declared thy name vnto the men which thou gauest mee out of the world thine they were and thou gauest them mee and they haue kept thy word 25. O righteous Father the world hath also not knowne thee but I haue knowne thee and these haue knowne that thou hast sent me 26. And I haue declared vnto them thy name and will declare it that the loue wherewith thou hast loued me may be in them and I in them 5. He pleades our cause as an aduocate and remoues and non-suites all accusations which men or Diuels may make against vs to God Rom. 8.34 as before 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an Aduocate with the Father Iesus Christ the iust c. 6. He poureth out vpon vs the spirit of intercession which causeth vs after an vnutterable manner to make our moanes and requests to God Rom. 8.26 Likewise the spirit also helpeth our infirmities for we know not what to pray as we ought but the Spirit it selfe maketh request for vs with sighes which cannot be expressed c. So in the 15 For ye haue not receiued the spirit of bondage to feare againe but ye haue receiued the spirit of adoption whereby wee cry Abba Father Gal. 4.6.7 And because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts which crieth Abba Father c. 7. Hee sprinkleth his blood vpon vs by application of his merits to vs which cries and makes intercession for vs Heb. 12.24 And to Iesus the Mediatour of the new Testament and to the blood of sprinkling that speaketh better things then that
righteousnesse by that man whom he hath appointed c. Obiect But some one may say what tell ye vs of these terrible things we haue no reason to thinke of our selues that we are vnsanctified how can we or you tell who are not sanctified Sol. It is easie to tell in the negatiue who are not sanctified you may know it of wicked men 1. Because they are a sleepe and dead in sinne and haue not not any true feeling of the hatefulnesse of their many sinnes Ephes 2.1 And you hath he quickned that were dead in trespasses and sinnes 2. Because sinne raignes in them it hath an vnlimited power in them Rom. 6.12 Let not sinne reigne therefore in your mortall body that ye should obey it in the lusts thereof 3. Because they sinne by couenant they hire themselues their purpose is with their whole harts to commit and continue in sin they obey as seruants Rom. 6.16 Know ye not that to whomsoeuer yee giue your selues as seruants to obey his seruants ye are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse 4. Because they are silent from prayer and confession of sinne Psalm 32.23.5 5. Because they haue no sauor of the things of the spirit but altogether sauour fleshly things Rom. 8.5 For they that are after the flesh sauour the things of the flesh but they that are after the spirit the things of the spirit 6. Because they neuer had any marriage affections to Iesus Christ Rom. 7.5 7. Lastly a wicked man finds in himselfe not onely an impotency but an impossibilitie to be subiect to the Law of God Hee resolues that he cannot possibly yeeld to the directions of the word nor will not whereas a godly mind loues the Law desires to obey endeuours it subiects himselfe to it though hee faile many waies Fourthly and lastly the godly may bee comforted in the obseruation of this worke of the spirit of grace that is in Iesus Christ which killes sinne in them and hath made them aliue from the dead Obiect But some weake Christian might say There is much comfort in this doctrine of the healing of their natures saue that the imperfection of their sanctification is a continuall discomfort Solut. Christians may and ought to comfort themselues against the imperfection of their sanctification many waies and so if they looke 1. Vpon the Spirit of God in their hearts and so two things may relieue them first the assistance of the Spirit which will helpe their infirmities Rom. 8. 26. And then if they consider the very fountaine of all good actions and euery good gift to be the same spirit of God they must needes conclude it is some diuine thing which is wrought in them in as much as it flowes from the holy Ghost howsoeuer it be imperfect through the corruption of their hearts 2. Vpon Iesus Christ and so if they behold 1. His intercession and that likewise hath a double comfort in it for first Christ made intercession for vs when hee praied for our sanctification it should much comfort vs to remember that our sanctification was one of the things Christ praied for Iohn 17.19 Secondly Christ in his intercession in heauen couers all the imperfections of the godly and is their aduocate before the Father 1. Iohn 2.2 Rom. 8.34 2. His death and resurrection from whence flowes a vertue continually which is of singular power to make our sinnes still die in vs and quicken vs to newnes of life Rom. 6.4 For this cause did Christ sanctifie himselfe that hee might sanctifie his members by the influence come from him as from their head Iohn 17.17 3. Vpon the hope of perfect holinesse for the time will come when they shall be without spot or wrincle Ephes 5.27 The merit of their perfect holinesse is found in the price paied by Iesus Christ Heb. 10.14 It should much solace them that one day there shall be a perpetuall end of all sinne and infirmities 4. If in the meane time they looke vpon the good nature of God assuring them by his promises 1. That they are vnder Grace and not vnder the Law Rom. 6.14 2. That hee will not deale with vs after our sins Psalm 103. 3. That he will spare vs as a man spareth his sonne that serueth him Mal. 3.17 4. That hee will accept of the wil and desire for the deed 2. Cor. 8.12 5. That he is slow to anger and ready to forgiue Psalm 103.8 And mercie pleaseth him Micha 7.18 6. That hee will passe by our infirmities meere frailties and not take notice of them Micha 7.18 CHAP. XXVI Of the Resurrection Ioh. 5.28.29 Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice And they shall come forth that haue done good vnto the resurrection of life but they that haue done euill vnto the resurrection of condemnation HItherto of the principles that concerne the third estate of man The fourth estate of man is the estate of glory and in this we are to consider the three degrees of it 1. The Resurrection of the the body 2. The last Iudgement 3. The glory of Heauen The principles concerning the resurrection are these First that the bodies of dead men shall rise out of the dust of the earth and their owne soules shall enter into them againe Iob 19.23.26 For I am sure that my Redeemer liueth and hee shall stand the last on the earth And though after my skin wormes destroy this body yet shall I see God in my flesh Esa. 26.19 Thy dead men shall liue euen with my body shall they rise Awake and sing ye that dwell in dust for thy dew is as the dew of hearbes and the earth shall cast out the dead c. Ioh. 5.28 Maruell not at this for the houre shall come in the which all that are in the graues shall heare his voice 1. Cor. 15.16 For if the dead be not raised then is Christ not raised c. in the whole chapter Secondly that the bodies of all men shall be raised Ioh. 5.28 as before Small and great the earth sea fier beasts fowles aire c. shall deliuer vp their dead Reuel 20.12.13 And I saw the dead both great and small stand before God and the bookes were opened and another book was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their workes And the sea gaue vp her dead which were in her and death and hell deliuered vp the dead which were in them and they were iudged euery man according to their works Iust and vniust shall rise Act. 24.15 And haue hope toward God that the resurrection of the dead which they themselues looke for also shall bee both of iust and vniust Though the vniust shall not rise in the same manner nor by the same power that is by the vertue of Christs
they were created as appeares Genes 3.7 c. and thus they did loose God Paradise Gods Image And that they lost it speedily appeares in that the diuell is called a murtherer from the beginning and the fall is presently related after the story of his innocency in the creation That this losse befell them only for their owne grieuous sinne Gen. 3. Rom. 5.12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned Eccles. 7.29 as before That by their sinne we are all defiled and depriued of the glory of God Rom. 5.12 as before 18.19 Likewise then as by the offence of one the fault came on all men to condemnation so by the righteousnesse of one the benefit abounded toward all men to the iustification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many also bee made righteous The vses follow The vses of these wofull principles may be first for information and so we should study to satisfie and settle our hearts more at large concerning two things The one is the grieuousnes of the first offence The other is the Iustice of God in deriuing the losse to vs. For the first there bee many things may assure vs that the sin of our first parents was a most grieuous sinne for it admitteth fearefull aggrauations as 1. That they durst venture all their happines about so small an aduantage to them If we think it was a smal offence to eat an apple think with all it was a desperat wickednes to venture eternal life for the possession of an apple 2. This was Gods first commandement that he gaue them and to neglect God so soone in a thing wherin they might so easily haue obeyed must needs appeare to be desperat wickednes 3. This sinne was committed when they had no inward concupiscence to tempt them nor that pronenesse of nature that is in man now to sinne 4. They offended when God had abundantly prouided for them they wanted nothing that was good for them 5. They herein violated the whole Law because they broke the agreemēts which were made betweene God and them according to that of Iames 2.10 For whosoeuer shall keepe the whole Law and yet faileth in one point he is guilty of all 6. Because it was a sacramentall fruit to cast bread to dogs is no great offence but to cast consecrated bread to dogs is a grieuous sinne 7. This sinne was accompanied with diuers monstrous sinnes first horrible doubting of Gods truth secondly compacting with Gods vtter enemy and so making Apostacy from God to the Diuell thirdly consent to the blasphemies of the diuell when he spake enuiously and scoffingly at God fourthly affectation of diuinity fifthly a wretchlesse disregard of what should become of his posteritie through his ventrous course with many other sinnes For the second God was iust in deriuing this losse to their posteritie for Adam was the common roote of all mankind and we were in his loines as Leui was in Abrahams when hee paied tithes and are not traitors punished in their children the Act of a burgesse in the Parliament is the Act of the country But yet at least godly men should not beget vngodly children They beget children as men not as godly men I meane they deriue such a nature as they haue which is corrupt after calling though they bee iustified perfectly yet they are sanctified but in part The father that was circumcised did beget a child that was vncircumcised and take the cleanest corne in the world and sow it and it brings forth chaffe in the eare with the corne Thus much for information The doctrine of the fall may serue also for instruction and so both in generall particular In generall it should teach vs foure things First to take heed of the fountaines of all Apostacie There were three things occasioned mightily the fall of our first parents The first was a rebellious desire to bee what God would not haue vs to be The second vnthankfulnesse all the pleasures of Paradise will not please them if they bee crossed in some one thing though neuer so little The liberty they tooke to adde or detract frō Gods word they added the word touch and they detracted when they said lest ye die and these three sinnes are and euer will be causes of Apostacie if they bee not preuented Secondly let vs here bee warned while wee liue to keepe out of the company of such as fall away from the truth as the diuell did for all Apostates are like the diuell they will not be quiet till they make others fall away with them Thirdly we should hence for euer be warned to looke to our selues and make conscience euen of lesser sinnes we see heere what the eating of an apple did which the most men would faine thinke was but a small matter and the rather because monstrous sinnes may be committed about a smal offence in it selfe Thinke of the man that gathered stickes on the Sabbath day and of the case of Ananias and Sapphira We must get on our armour and make all the prouision wee can against the Diuell Wee see here how he thirsts after the ruine of man and if hee preuailed so ouer Adam how much more easily may he preuaile ouer vs and if hee could deceiue by the meanes of a serpent there how much more now when he speaketh to vs by men like our selues yea then we saw a proofe of it For how quickly was Adam enticed when the diuell spake to him in the mouth of Eue his wife And we may here obserue the Diuels method in tempting and the degrees of tentation For there was 1. First the suggestion it self 2. The obscuring of the thoughts about the eminency of God and the excellency of the image receiued of him 3. An impression of forgetfulnesse in the memory not distinctly remembring what was before done or commanded of God 4. The tickling of ambition affecting to be more then they were 5. Trust giuen to the flatteries and baites of the diuell and a contracted familiarity with him with inclination of the will and affection to the prohibited fruit Thus much in generall In particular foure sorts must be warned 1. First women should heere bee much humbled and for euer be mistrustfull of their Counsels and carriage for Satan knowes how to make vse of them still 2. Secondly men must take heed of the whisperings and enticing aduice of women 3. Thirdly the weake must carefully looke to themselues that Satan imploy not them as instruments of tentations and they should learne not to bee so violent in things they are not fully grounded in 4. The strong must take heed lest they fall If Adam fell in Paradise they are in more danger now in the world neither may they trust in their owne gifts but learne to place all their
by one man sinne entred into the world and death by sin and so death went ouer all men for as much as all men haue sinned HItherto of the principles concerning sinne Now concerning the punishment of sin followeth this principle viz. That all men in their naturall estate are extremely miserable in respect of the punishment vnto which they are liable for their sinnes Nahum 1.2.3.6 God is ielous and the Lord reuengeth euen the Lord of anger the Lord will take vengeance on his aduersaries and he reserueth wrath for his enemies The Lord is slow to anger but he is great in power and will not surely cleare the wicked the Lord hath his way in the whirlewind and in the storme and the clouds are the dust of his feete Who can stand before his wrath or who can abide in the fiercenes of his wrath his wrath is poured out like fier the rocks are brokē by him c. Rom. 5.12 Iob 10.17 Thou renewest thy plagues against me and thou increasest thy wrath against me changes and armies of sorrowes are against me Iob. 31.3 Is not destruction to the wicked and strange punishments to the workers of iniquitie 2. Thes. 1.9 Which shall be punished with euerlasting perdition from the presence of the Lord and from the glory of his power Ephes. 2.3 Among whom we also had our conuersation in times past in the lusts of our flesh in fulfilling the will of the flesh and of the mind and weare by nature the children of wrath as well as others That this principle may be explicated I will reckon vp the seuerall sorts of punishments which haue been inflicted for mans sinne 1. The losse of Paradise from which we are all exiled so as we liue as banished men while wee are in this world Genes 3.24 Thus hee cast out man and at the East side of the Garden of Eden hee set the Cherubines and the blade of a sword shaken to keep the way of the tree of life 2. The curse of the creatures the creatures are subiect to vanitie and subdued vnto bondage vnder which they groane for mans sinne Rom. 8.20.21 Because the creature is subiect to vanity not of it owne will but by reason of him which hath subdued it vnder hope c. the earth was cursed for our sakes Genes 3.17.18 Cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thornes also and thistles shall it bring forth vnto thee and thou shalt eate the hearbe of the field 3. An impure and painefull birth Genes 3.16 Vnto the woman he said I will greatly increase thy sorrowes and thy conceptions in sorrow shalt thou bring forth children and thy desiers shall be subiect to thy husband and he shall rule ouer thee 4. The displeasure of God and his feareful anger conceiued against vs Iohn 3.36 He that obeieth not the son shall not see life but the wrath of God abideth on him Nah. 3.6 And I will cast filth vpon thee and make thee vilde and will set thee as a gasing stock 5. A priuation of that admirable knowledge of God and the nature of the creatures vnto which we were created so as we are all for horrible ignorance almost like the beasts in comparison of what once we might haue had Prou. 30.2 Surely I am more foolish then any man and haue not the vnderstanding of a man in me and this light is wanting both to the mind and the conscience 6. Bondage to Satan who hath naturally strong holds in euery mans heart and such spirituall possession that hauing men in his snare he leadeth them at his pleasure and worketh effectually both in them and by them Eph. 2.2 Wherein in time past you walked according to the course of this world and after the Prince that ruleth in the aire euen the spirit that now worketh in the children of disobedience 2. Tim. 2.26 And that they may come to amendment out of the snare of the diuell which are taken of him at his will 2. Cor. 10.5 Casting downe the imaginations and euery high thing that is exalted against the knowledge of God c. 7. Spiritual death which comprehendeth in it the losse of communion with God the life of our liues and all the ioyes of his fauour and presence together with the obduratiō of our harts which are become as a stone within vs so as we are altogether insensible of the things that concerne euerlasting happines Eph. 2.1 And you hath he quickned that were dead in trespasses and sinnes Ephes. 4.18 Hauing their cogitation darkned and being strangers from the life of God through the ignorance that is in them because of the hardnesse of their heart Ezech. 36.26 I will take away the stony heart out of your body and I will giue you a heart of flesh 8. Miserable bodies Our bodies are become miserable both in respect of deformity and in respect of imbecillitie as also in respect of the many paines befalles them both from labour and from diseases of all sorts Genes 3.13 In the sweat of thy face shalt thou eat bread till thou returne to the earth for out of it wast thou taken because thou art dust and to dust shalt thou returne c. Deut. 28.21.22 The Lord shall make the pestilence cleaue vnto thee vntill he hath consumed thee from the land whether thou goest to possesse it The Lord shall smite thee with a consumption and with the feuer and with a burning ague and with seruent heat and with the sword and with blasting and with the mildew and they shall pursue thee vntil thou perish c. 9. Iudgements in our outward estates in temporall things by warres famine fier earthquakes in-undations ignominy pouerty and such like of many sorts Deut. 28.16.17.18 c. Cursed shalt thou be in the towne and cursed also in the field Cursed shall thy basket be and thy dough Cursed shall be the fruit of thy bodie and the fruit of thy land the encrease of thy kine and the flockes of thy sheepe Cursed shalt thou be when thou commest in and cursed also when thou goest out c. 10. The restraining of good things from vs euen blessings of al sorts and that somtimes when they are by the free mercy of God bestowed vpon others Isai. 59.2 But your iniquities haue separated betweene you and your God and your sinnes haue hid his face from you that he will not heare Iob 31.2 for what portion should I haue of God from aboue and what inheritance of the Almightie from on high Act. 17.30 And the time of this ignorance God regarded not Ier. 5.25 Yet your iniquities haue turned away these things and your sinnes haue hindred good things from you c. 11. The cursing of blessings when God blasts the good gifts he bestowed or suffers prosperity to become a snare or trap or ruine vnto man Mal. 2.2 I will curse your blessings Ierem. 12.13 They haue sowne wheat and
reaped thornes they haue put themselues to much paine and had no profit and they shall be ashamed of their reuenues because of the fierce wrath of the Lord. Psal. 69.22 Let their table be a snare before them and their prosperity their ruine Prou. 1.26 I will also laugh at your destruction and mocke when your feare commeth c. 12. Scourging of sinne with sinne which is one of the most grieuous punishments when God leaues a man so as hee suffers him to fall into flagitious courses and to commit sin with greedinesse or deliuers man vp to a reprobate mind Rom. 1.26.28 For this cause God gaue them vp vnto vile affections for euen their women did change the naturall vse into that which is against nature For as they regarded not to know God euen so God deliuered them vp vnto a reprobate minde to doe those things which are not conuenient 13. Hellish terrours which wound the soule with insupportable tormeÌ„ts many times God softening the heart to feele inward smart or suffering Satan to torment the soule with vnspeakable feares and horrours Hebr. 10.27 But a fearfull looking-for of iudgement and violent fier which shall deuoure the aduersaries Esa. 33.14 The sinners in Sion are afraid a feare is come vpon the hypocrites who among vs shall dwell with the deuouring fire who among vs shall dwell with the euerlasting burnings Esa. 65.13.14 Therefore thus saith the Lord behold my seruants shall eate and ye shall be hungry behold my seruants shall drinke and ye shall bee thirsty behold my seruants shall reioyce and ye shall be ashamed Behold my seruants shall sing for ioy of heart and ye shall cry for sorrow of hart and shall howle for vexation of mind 14. Feare of death which in some measure is in all though the former be not euery man being in that respect like a prisoner that is condemned and lookes euery day when hee shall goe to execution Heb. 2.15 And that he might deliuer alâ—hem which for feare of death were all their life time subiect to bondage 15. A terrible generall iudgement when all mens sinnes shall bee ripped vp before the whole world to their eternall shame and an order giuen for vnauoidable execution of the sentence Act. 17.31 Because he hath appointed a day in the which he will iudge the world in righteousnesse by that man whom he hath appointed c. 16. A miserable departure and losse of life the soule and body being rent asunder and both losing for euer all the pleasures or felicities of this life Rom. 5.12 Wherefore as by one man sinne entred into the world and death by sinne and so death went ouer al men for as much as all men haue sinned c. Rom. 6.23 For the wages of sin is death 17. Lastly eternall paine Now this eternall misery is lamentable if wee consider 1. either the degrees of it 2. or the place 3. or the continuance The degrees of damnation are 1. First they haue no communion with God nor participation in any of the blessings of God 2. Thessal 1.9 Which shall bee punished with euerlasting perdition from the presence of the Lord and from the glory of his power c. 2. Secondly they are vnited to the diuell with whom they haue an eternall fearfull fellowship Matth. 25.41 Then shall hee say vnto them on the left hand depart from me ye cursed into euerlasting fire which is prepared for the diuell and all his angels 3. They endure an vnspeakable confusion and most bitter ignominie vpon the consideration of the discouery of their many shamefull offences 4. They are inwardly affected with incredible horror and torment of conscience arising from the sense of Gods anger for their sinnes Esa. 30.33 For Tophet is prepared of old it is euen prepared for the King hee hath made it deepe and large the burning thereof is fier and much wood the breath of the Lord like a riuer of brimstone doth kindle it Rom. 2.8.9 But vnto them that are contentious disobey the truth and obey vnrighteousnesse shall bee indignation and wrath Tribulation and anguish shall be vpon the soule of euery man that doth euill of the Iew first and also of the Grecian 5. The bodies of the damned shall suffer vnexpressable torments which is set out in Scriptures by their lying in fier and brimstone Esa. 30.33 as immediately before Luk. 16.23 And being in hell torments he lift vp his eyes and saw Abraham a farre off and Lazarus in his bosome c. Reuel 21.8 But the fearfull and vnbeleeuing and the abominable and murtherers whoremongers and sorcerers and Idolaters and all liars shall haue their part in the lake which burneth with fier and brimstone which is the second death Matth. 25.41 Then shall he say vnto them on the left hand Depart from me ye cursed into euerlasting fier which is prepared for the diuell and his angels This misery is encreased by the fearfulnes of the place where it is to bee suffered to which in diuers Scriptures diuers names are giuen to intimate the horror of it as Hell the pit the great deep or bottomlesse gulph Prison Darknesse vtter darknesse and many other terrible titles Matth. 22.13 Then said the King to his seruants bind him hand and foot take him away and cast him into vtter darknesse there shall be weeping and gnashing of teeth Reuel 20.1 And I saw an Angel come downe from heauen hauing the key of the bottomlesse pit and a great chaine in his hand c. And all this the more miserable because it shall be both eternall and without intermission or ease Reuel 14.11 And the smoake of their torment shall ascend euermore and they shall haue no rest day nor night c. Now followeth the Vses The vse may bee first for singular reproofe of the maruellous security of multitudes of people that can liue quietly in so miserable a condition were not man sunke deepe into rebellion and besotted with vnspeakable senselesnesse one would thinke it were impossible for him to eate or sleepe or euer to hold vp his head If wee heard a story of the one halfe of these distresses that were befallen another man and did lay our hearts to it to thinke tenderly of it we could not but wonder that that man could so forget his owne safety as to neglect any meanes for his owne release but this very obseruation shewes two things viz. that men are guilty of vile Atheisme and vnbeleefe and of incredible Apathy or insensiblenesse Oh that men would but think of these particulars ponder them seriously but alas a deceiued heart hath seduced them that they cannot say here is my perdition if I repent not And this reproofe is aggrauated against some men in this that they are angry at any that shewes them their danger as we see by experience of men that liue in grosse sinnes yet let the curses due to those sinnes be applied to them how do they rage how are they like the
personall vnion is this of the diuine nature with the humane in one person The mystical vnion is of Christ with the Church in one body The sacramentall vnion is of the body and blood of Christ with bread and wine in one ordinance This vnion is not a vnion of inhabitation as God dwels in the Saints nor of consent only as the faithfull are one in the Father and the Sonne Nor of commixtion as water and wine are one nor of combination as two boords fastened together are one nor of composition when of two things is made some third thing in one But it is I say a personall vnion the humane nature of Christ being assumed into vnion with the person of the Sonne of God From whence ariseth A speciall manner of subsisting in the humane nature of Christ differing from other men For soule and body make a person in other men but not so in Christ. For his soule and body are borne vp and subsist in his diuine nature As the luie or Misseltoe growes without a root of it owne vpon the body of another tree so is it with the humane nature of Christ As soule and body in vs make one man so God and man make one Christ in him A communication of proprieties so as that which is proper to one nature is attributed to the whole person so the Sonne of God was crucified bought the Church with his blood 1. Cor. 2.8 Act. 20.28 The collation of gifts vpon the humane nature after an vnspeakable manner In respect of which the humane nature of Christ doth excell all creatures for wisedome goodnesse holinesse power maiesty and glory in as much as the God-head dwelles in him bodily Col. 2.9 For in him dwelleth all the fulnesse of the God-head bodily and so the second Adam doth farre excell the first It was needfull Christ should be God and man in one nature 1. That so he might reconcile or make God and man one againe 2. That so hee might bee a meet Mediator as being a kin to both parties 3. That he might pacifie God by his death which he could neither feele as God nor ouercome as man 4. That the works of redemption done in the flesh might bee sufficient price for sin by which the infinite God was wronged Here is also consolation in this doctrine for hence ariseth manifest reason of hope of pardon and peace with God and besides out of his fulnesse wee may now all receiue grace and a supply for all our wants Heere wee haue all the treasures of wisdome and grace in Christ-man and hee is now able to be a fountaine of more good to vs then euer the first Adam was of euill CHAP. XVII Of Christ as Mediator HItherto of the principles concerning the person of Christ his office followes The principles cōcerning his office consider it either in the whole or in the parts of it The whole office of Christ is to be a mediator and so the principles that concerne the mediatorship are fiue First that there is but one mediatour betweene God and man euen Iesus Christ 1. Tim. 2.5 For there is one God and one mediator betweene God and man which is the man Christ Iesus Act. 4.12 Neither is there saluation in any other for amongst men there is giuen none other name vnder heauen whereby we must bee saued Luk. 2.11 That is that vnto you is borne this day in the City of Dauid a Sauiour which is Christ the Lord. Because there is none more mercifull Heb. 2.17 Nor more able Heb. 7.25 That the cause of our saluation in his mediation is not merit in man but grace in God and Christ 2. Tim. 1.9 Who hath saued vs and called vs with an holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was Tit. 3.4.5 But when the bountifulnesse and loue of God our Sauiour toward man appeared Not by the workes of righteousnesse which we had done but according to his mercy he saued vs by the washing of the new birth and the renewing of the holy Ghost Ephes. 2.8 For by grace are ye saued through faith and that not of your selues it is the gift of God That this mediation was from the beginning of the world and shall be to the end Hebr. 13.8 Iesus Christ yesterday and to day the same also is for euer 1. Pet. 1.20 Which was ordained before the foundation of the world but was declared in the last times for your sakes Reuel 13.8 Therefore all that dwell vpon the earth shall worship him whose names are not written in the booke of life of the Lambe which was slaine from the beginning of the world For in the knowledge destination and acceptation of God the two natures were accounted as vnited and with him the things done and to be done present and to come are all one For explication of this principle if we aske when the mediator was giuen it must be answered three waies 1. If we respect Gods decree he was giuen before all eternity Ephes. 1.4 As he hath chosen vs in him before the foundation of the world 2. If wee respect the vertue and efficacie of his mediation he was giuen when need was from the beginning of the world Reuel 13.8 Which was slaine from the beginning of the world 3. If we respect his manifestation in the flesh he was giuen in the fulnesse of time 1600. yeeres agoe Galath 4.4 But when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law 1. Tim. 2.6 Who gaue himselfe a ransome for all men to be a testimony in due time 4. That without the mediation of Christ no flesh can bee saued Act. 4.12 Neither is there saluation in any other for among men there is giuen none other name vnder heauen whereby we must bee saued Psalm 143.2 And enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified Iam. 3.2 For in many things we sinne all 5. That by the mediator a new agreement or contract was made with God Ierem. 31.33 But this shall be the couenant that I will make with the house of Israel after those dayes saith the Lord I will put my law in the inward parts and write it in their hearts and will be their God and they shall bee my people Heb. 8.13 In that he saith a new Testament he hath abrogated the old now that which is disanulled and waxed old is ready to vanish away Rom. 3.23.24 For there is no difference for all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption that is in Christ Iesus Galath 3.21.22 Is the Law then against the promise of God God forbid for if there had been a law giuen which could haue giuen life surely righteousnes should haue been by the law But the Scripture hath
concluded all vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue For the explication of this principle we must vnderstand 1. First that the Scriptures make mention of three couenants that God hath made The one generall and terrene with all creatures about their preseruation from the vniuersall deluge of this Genes 9. c. but of this couenant wee haue nothing to doe here The second was the couenant called the couenant of workes this was made with all mankinde in Paradise and stands still in force since the fall as men are in the estate of nature the condition whereof on mans part is in the morall law The third was the agreement made with man by meanes of the mediator this was called from the fall to the dayes of Abraham the promise as being contriued in those words of promise Gen. 3.15 I will also put enmity betweene thee and the woman and betweene thy seed and her seed He shall break thine head and thou shalt bruise his heele c. From Abraham to Moses it was called the couenant Genes 17. c. From Moses to Christ and so still the Testament and as it stands in difference from the couenant of workes it may bee called for all this time the couenant of grace Secondly that in this agreement with God by the mediator the mediator did vndertake for two things 1. To pay all our debts and satisfie Gods Iustice by a price of infinite value Esa. 53.5.6 But hee was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed All we like sheep haue gone astray we haue turned euery one to his owne way and the Lord hath laid vpon him the iniquity of vs all Iob 33.24 Then will he haue mercy vpon him and will say deliuer him that he goe not downe into the pit For I haue receiued a reconciliation 1. Tim. 2.6 Who gaue himselfe a ransome for all men to be a testimony in due time 2. To purchase and merit for vs Gods fauour and kingdome by a most absolute and perfect obedience Eph. 1.6 To the praise of the glory of his grace wherewith he hath made vs accepted in his beloued Thirdly wee must vnderstand wherein these new couenants agree and wherein they disagree These couenants agree in these two things First that they both were tendered to vs by God Secondly that they both require a full and perfect righteousnesse as the condition of eternall life They differ 1. In the manner of knowing of them For the law or couenant of works is knowne in some measure by nature Rom. 2.15 Which shew the effect of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing But the Gospell or couenant of grace is not knowne at all by nature It is a mystery Colos. 1. 26. Which is the mystery hid since the world began and from all ages but now is made manifest to his Saints 1. Cor. 2.7 But wee speake the wisdome of God in a mystery euen the hid wisedome which God had determined before the world vnto our glory 2. Tim. 1.10 But is now made manifest by the appearing of our Sauiour Iesus Christ. 2. In the ministers of both Moses was the minister of the law but Christ of the Gospell Ioh. 1. 17. For the law was giuen by Moses but grace and truth came by Iesus Christ. 3. In the means of attaining to the end common to both the law is a law of workes and requires doing or else will not giue wages but the Gospell is a law of faith requiring beleeuing in him that iustifieth the wicked Rom. 3.21 But now is the righteousnesse of God made manifest without the law hauing witnesse of the Law and of the Prophets Rom. 4.5 But to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom. 10.5 For Moses thus describeth the righteousnesse which is of the law that the man which doth these things shall liue thereby c. Againe the law requires perfect righteousnesse in our owne persons but the Gospell offers the righteousnesse of another to be receiued by faith Rom. 8.3.4 For that that was impossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the law might be fulfilled in vs c. Rom. 5.19 For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous Rom. 10.4 For Christ is the end of the Law for righteousnesse vnto euery one that beleeueth The Law requires our debts euery farthing the Gospell publisheth the acquittance of the principall by reason of the satisfaction of the suretie The Law giues heauen as wages for work done the Gospell giues heauen gratis 4. In effects or efficacy the Law requiers good workes but giues no power to do them Deuter 29.4 Yet the Lord hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this day but the Gospell giues the Spirit of God which worketh what he requireth Ier. 31.33 But this shall be the couenant that I will make with the house of Israel After those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will bee their God and they shall be my people Ezech. 36.27 And I will put my Spirit within you and cause you to walke in my statutes and yee shall keepe my iudgements and do them 2. Cor. 3.9 For if the ministrie of condemnation was glorious much more doth the ministration of righteousnesse exceeds in glory The Law shewes the disease and the Gospell cures it Rom. 7. 6. But now we are deliuered from the Law being dead vnto it wherein we were holden that we should serue in newnesse of spirit and not in the oldnesse of the letter 24. O wretched man that I am who shall deliuer me from the body of this death c. The knowledge of sinne is by the Law but that which heales vs is the tidings of remission in Iesus Christ. 5. In the persons to whom they belong the Law is for the vnrighteous 1. Tim. 1.9 Knowing this that the Law is not giuen vnto a righteous man but vnto the lawlesse and disobedient to the vngodly and to the sinners to the vnholy and to the prophane c. But the Gospell belongs to the poore and penitent Luke 4. 18. The Spirit of the Lord is vpon mee because hee hath anointed mee that I should preach the Gospell to the poore he hath sent me that I should heale the broken heart that I should preach deliuerance to the captiues and recouering of sight to the blind that I should set at liberty them
hearts bee sincere with God Esay 56.4.6 the abiect Gentiles are not excluded Esay 49.7 What should I say the whole world is inuited and worlds of people may bee reconciled to God 2. Cor. 5.19 And as this is comfortable at all times so there is comfort to be gathered out of it in speciall distresses as 1. In the case of sinne 2. In the case of affliction 3. In the case of death For the first in the case of sin after calling it is a memorable place 1. Iohn 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the Father Iesus Christ the righteous For the second in the case of affliction there are many Scriptures that haue recourse to this doctrine for cōfort If the godly bee grieued and oppressed and come vnto God and humble thēselues the Lord wil remember this couenant and heare them as Exod. 2.2.4.5 and Exod. 6. 4.5.6 Leuit. 26.41.42 c. The godly know in all afflictions whom they haue trusted and ought to beleeue that hee will keepe that which by couenant is committed to him 2. Tim. 1. 12. Christ hath commission from God by vertue of this couenant to say to the prisoners go forth and to them that are in darknes shew your selues Esa. 49.9.10 For a small moment God may forsake but with great mercy will hee gather vs In a little wrath he may hide his face but in euerlasting kindnesse will hee haue mercy on vs For this is as the waters of Noah c. The mountaines may depart but his kindnesse and the couenant of his peace shall not depart nor be remoued saith the Lord that hath mercy on vs Esa. 54. from the 7. to 11. For the third in the case of death it is a knowne instance of Iob how he comforted himselfe in his Redeemer in the middest of all his wonderfull distresses that seemed to threaten his death as it were euery moment Iob 19.25 For I know that my redeemer liueth and he shall stand the last on the earth Thus of the vses for consolation The instructions follow and may be cast into two sorts For this doctrine of the new couenant in the mediator may teach vs 1. both what to auoid 2. and what to doe The consideration of these principles should teach vs to shun two things 1. The conceit of merit of our owne workes and all boasting of any worthinesse in our selues For this were to make the promise of none effect and the grace of this new couenant void it were to stand to the old couenant Rom. 4.14 For if they which are of the law be heires faith is made void and the promise is made of none effect Rom. 3.27 Where is then thy reioycing it is excluded by what law of workes nay but by the law of faith Rom. 10.4 For Christ is the end of the law for righteousnesse vnto euery one that beleeueth c. 2. The forgetfulnesse of God whatsoeuer befall vs we should not forget God nor deale wickedly in his couenant Psal. 44.17 All this is come vpon vs yet doe we not forget thee neither deale wee falsly concerning thy couenant The duties we should do may be referred to two sorts for either 1. they are such as fit vs for this new couenant 2. or such as we should doe to walke worthy of it If we would haue any comfort by the mediator and this new agreement with God 1. We must turne from our transgressions else wee haue no redeemer Esa. 59.20 And the Redeemer shall come vnto Sion and vnto them that turne from iniquities in Iacob saith the Lord. We must bee new creatures al things in vs must now be new our old things must bee passed and giuen ouer 2. Cor. 5.17.18.19 c. Going and weeping we should goe and aske for the way Ierem. 50.4 Secondly wee must come to Christ being wearie and laden and receiue him and lay hold vpon him by faith This new agreement is chiefly published for the obedience of faith Rom. 16.26 Rom. 3.25 That wee may walke worthy of this couenant we must looke to diuers things First we should inflame our hearts to the loue of the Lord Iesus be ready to acknowledge his wonderfull loue to vs that dedicated this Testament with his blood Heb. 9.16 Esa. 59.16 c. God should bee our portion for euer Psalm 73.26 My flesh faileth and my heart also but God is the strength of my heart and my portion for euer What now should bee our hope our hope should euen be in God Psal. 39.7 And now Lord what waite I for my hope is euen in thee We should for all other things of this life confesse our selues to bee strangers and pilgrims and imbrace onely these new promises of a better happinesse Heb. 11.13 We should neuer be ashamed of the testimony of the Lord nor of this doctrine of the mediator for all the Papists in the world but partake willingly of all the afflictions may befall vs for this glad tidings in the Gospell 2. Tim. 1.8 to the 13. But rather glory in our singular riches which is Christ in vs Colos. 1.27 We should striue to liue like such as are now againe confederates of God and as may become the singular prerogatiues of our new estate This is briefly comprehended in those few words Walke before God and be vpright Genes 17.1 Esa. 59. 17.18.19 Wee should bee in a speciall manner carefull that the salt of the couenant of God bee not lacking Leuit. 2.13 This is the salt of discretion and of mortification Gods confederats should bee a wise and humble people Mark 9.50 If euer wee fall into distresse we must runne to God and vrge him with his couenant and deprecate his displeasure Ier. 14. 21. Doe not abhorre vs for thy names sake cast not downe the throne of thy glory Remember and breake not thy couenant with vs. Wee should for euer cleaue vnto God with full purpose of heart in a perpetuall couenant neuer to be forgotten Ier. 50.5 We should learne of God how to carry our selues in all agreements and couenants with men We should be easie to be reconciled and keepe our promises though made with disaduantage Ministers also may learne from these principles how to diuide the word The Law is to be preached to the vnrighteous and this new couenant of promise in Christ to the penitent and humbled soule 1. Tim. 1.9 Luk. 4.18 The last vse may be for terrour vnto all wicked men that liue in the Church and securely sinne on without regard of reconciliation or seeking the benefits of this new couenant Who can expresse their misery which receiues aggrauation from their neglect of this grace offered these are children of the bond-woman Galath 4.24 Vpon these God will fearfully auenge the quarrell of his couenant Leuit. 26.25 Esa. 24.5 Ier. 34.18 Ezech 20.36.37 Though they cry vnto God he will not know them Hos. 8.1.2.3 Their couenant with
humiliation to all stubborne-hearted wicked men that deny this holy one partly by their vnbeleefe when they regard not his words whom they can conuince of no sinne Ioh. 8.46 Which of you can rebuke me of sinne and if I say the truth why doe you not beleeue me And partly by wicked life keeping out all conformity with Christ as also by chusing rather to liue in wicked company then to cleaue to Christ Is not this to denie the holy one and to chuse a murtherer to bee giuen them Act. 3.14 What communion betweene Christ and Belial betweene his righteousnesse and such vnrighteousnesse Thus much of his obedience to the law CHAP. XX. Of the expiation of sinne THe principles that concerne the expiation of sin follow This expiation was made by the passion of Christ concerning which wee must belieue these things of necessity 1. That the Passion of Christ was by the decree euerlasting fore-appointmeÌ„t of God Act. 2.23 Him I say haue ye taken by the hands of the wicked being deliuered by the determinate counsel and foreknowledge of God c. 2. That the sufferings of Christ were for our sinnes and for our sakes so as he bare all our iniquities 1. Pet. 2.24 Who his owne self bare our sinnes in his body on the tree that wee being deliuered from sinne should liue in righteousnesse by whose stripes ye were healed c. Isaiah 53.5 But he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed 8. For the transgression of my people was he plagued c. 12. Therefore will I giue him a portion with the great and hee shall diuide the spoile with the strong because hee hath poured out his soule vnto death and hee was â—ounted with the transgressors and hee bare the sinne of many and prayed for the trespassers Rom. 4.25 Who was deliuered to death for our sinnes and is risen againe for our iustification 1. Cor. 5.7 For Christ our Passouer is sacrificed for vs. 3. That by his passion he did pacifie God and make expiation for all our sinnes Mat. 17.5 This is my beloued Sonne in whom I am well pleased beare him Ephes. 5.2 And walke in loue euen as Christ hath loued vs and hath giuen himselfe for vs to bee an offering and a sacrifice of a sweet smelling sauour vnto God 1. Ioh. 2.1 My babes these things write I vnto you that ye sinne not and if any man sinne we haue an aduocate with the Father Iesus Christ the iust and he is the reconciliation for our sinnes 4. That in his owne person he fulfilled and finished all sufferings needefull for our saluation he did it once for all 1. Pet. 3.18 For Christ also hath once suffered for sins the iust for the vniust that he might bring vs to God Heb. 9.28 So Christ was once offered to take away the sins of many and vnto them that looke for him shal be appeare the second time without sinne vnto saluation Heb. 10.11.12 And euery Priest appeareth daily ministring and oft times offereth one manner of offering which can neuer take away sinnes But this man after he had offered one sacrifice for sinnes sitteth for euer at the right hand of God 5. That the passion of Christ is a sufficient price for the sinnes of the whole world Ioh. 1.29 Behold the Lambe of God which taketh away the sinnes of the world 6. That Christ suffered extreame things for vs euen the most grieuous things could bee imagined as 1. A maruellous priuation of his owne glory abasing himselfe that was in the form of God to liue amongst men without shewing that fulnesse of Maiesty and glory which was in his nature Ioh. 17.5 And now glorifie me thou Father with thine owne selfe with the glory which I had with thee before the world was 2. Most base entertainement in the world such as extreame pouerty in his birth and life Luk. 2.12 And this shall bee a signe to you yee shall finde the child swadled and laid in a cratch Matth. 8.20 But Iesus said vnto him the foxes haue holes and the birds of the heauens haue nests but the Sonne of man hath not whereon to rest his head Exile and flying before his enemies Matth. 2.14 So hee arose and tooke the babe and his mother by night and departed into Egypt Mark. â— 6.7 And the Pharisies departed and straight way gathered a Councell with the Herodians against him that they might destroy him But Iesus auoided with his disciples to the sea c. Ioh. 11.54 Iesus therefore walked no more openly amongst the Iewes but went thence c. Ioh. 8.59 Then tooke they vp stones to cast at him but Iesus hid himselfe and went out of the Temple Slanders and extreame indignities called a Samaritan a glutton a seducer a traitor despised mocked buffeted railed on beaten betrayed and sold by his owne seruant and that for a base price forsaken of his owne disciples denied and renounced by oath falsly accused whipped spit vpon taken and bound as a malefactor c. as the story of the Euangelists shew c. 3. Imputation of the sins of all the elect vnto him so as the guilt of them was laid vpon him and hee sustained their person This is a wonderfull abasement hee was made sinne for vs that knew no sinne in himselfe 2. Cor. 5.21 4. Fearfull agonies in his very soule arising 1. First from seuerall conflicts and tentations Hebr. 2.18 Heb. 4.15 But especially set vpon with all their furie inuisibly when he was on the Crosse Colos. 2.15 And hath spoyled the principalities and powers and hath made a shew of them openly hath triumphed ouer them in the same Crosse. 2. Secondly from the pouring out of the vials of Gods wrath for sinne which befell him chiefly in the garden when hee swet blood for very anguish on the Crosse when hee cried My God my God why hast thou forsaken me 5. A most miserable manner of death to die as a condemned man and condemned too both by Iewes and Gentiles to die such a cursed death as the death of the Crosse which was both by God and man designed out as the most ignominious kind of death and to bee put to death in the middest of such malefactors being reckoned amongst sinners Esa. 53.12 Therefore will I giue him a portion with the great and hee shall diuide the spoyle with the strong because hee hath poured out his soule vnto death and hee was counted with the transgressors and hee bare the sinne of many and prayed for the trespassers And to suffer the nailing of his body yea and the effusion of his most precious blood These are exquisite things The consideration whereof may serue both for 1. instruction 2. for information 3. and for consolation For instruction and so it may teach vs diuers duties which we should performe 1. To Christ himselfe 2. To our neighbours 3. To
that concerne our selues as 1. First we should here learne to ioy and glory in the crosse of Christ aboue all things The remembrance of the loue of Christ herein and our wonderfull deliuerance from the vnspeakable dangers we were in by reason of our sinnes should breed in vs a maruelous inward and hearty exulting in this expiation of sins by the passion of Christ. Thus Paul God forbid I should reioyce in any thing but the crosse of Christ Gal. 6.14 2. We should while we liue haue more care of our pretious soules the price paied to ransom them should teach vs their worthes and to know that they are things must bee looked to with more care then ordinarie There was more giuen to redeeme a soule then needed to be giuen to buy the whole world yea many worlds We are wont to be exceeding carefull to keepe such things as cost deere with all circumspection neuer any thing cost more then the soule and therefore nothing must be so attended as the soule which is committed to thee to preserue till the day of Christ. 3. Thirdly these extreme things Christ hath suffered for vs to shew his loue to vs should make vs for euer trust him and rely onely vpon him as the life of our liues and the breath of our nostrils so as we should alwaies resolue with the Apostle Paul Gal. 2.20 that the life we now liue in the flesh we will liue by the faith of the Sonne of God who shewed his loue to vs by giuing himselfe for vs Phil. 1.21 For Christ is to me both in life and in death aduantage 4. These terrible agonies and sufferings of Christ should make vs liue in feare and spend the time of our soiourning here in a singular feare to offend God any more by our sinnes yea seeing we were to bee washed in blood before we could be cleane wee should bee desirous to get such puritie as that if it were possible wee might not haue a spot or wrinkle of sinne about vs 1. Pet. 1.17.18.19 Passe the time of your dwelling here in feare Knowing that yee were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the traditions of the Fathers but with the precious blood of Christ as of a lambe vndefiled and without spot Ephes. 5.26 That he might sanctifie it and clense it by the washing of water through the word 27. That he might make it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blame c. 5. We may here learne an excellent way how to mortifie sinne and destroy the power of any corruption Look how God did with sinne so should we but God vsed crucifying as the best medicine to kill the force and guilt of it and so should wee Hence it is that the terme of crucifying is giuen vnto the mortification of sinne Gal. 5.24 For they that are Christs haue crucified the flesh with the affections and the lusts c. We are therefore counselled to crucifie the flesh accordingly in many places of Scripture Now that we may crucifie our sinnes 1. We must haue them to the crosse of Christ force them before the tree on which he suffered it is such a sight as sinne cannot abide It will begin to die within a man vpon the sight of Christ on the crosse for the crosse of Christ accuseth sin shames sinne and by a secret vertue feedes vpon the very heart of sinne 2. Wee must vse sinne as Christ was vsed when hee was made sin for vs wee must lift it vp and make it naked by confession of it to God wee must pierce the hands and feete and heart of it by godly sorrow and application of threatnings against it and by spirituall reuenge vpon it The hands I say in respect of operation that it may worke no more The feet in respect of progression that it may raigne no longer and the heart in respect of affection that it may be loued no longer wee haue an inward seate for concupiscence to lodge in And thus as we should vpon all occasions so especially in the preparation to the Sabbath and when we are to keep a Passeouer to the Lord. That was the time chosen to crucifie Christ in and certainely it is a wonderfull fit time for vs to execute this worke of mortification vpon our sins Lastly this doctrine of the passion of Christ should wonderfully arme vs with patience in all afflictions The Captaine of our saluatioÌ„ was consecrate through afflictions Heb. 2.10 For it became him for whom are all things and by whom are all things sâ—eing that he brought many children vnto glory that he should consecrate the Prince of their saluation through affliction Though he were the son yet he learned obedience by the things he suffered Heb. 5.8 For as much as Christ hath suffered for vs in the flesh wee should arme our selues with the same minde 1. Pet. 4.1 For wee are hereunto called and Christ suffered for vs leauing vs an example that wee should follow his steps in doing well and taking it patiently when we suffer euill 1. Pet. 2.19.20.21 c. Afflictions are the markes of Christ and we should glory in it alwaies to beare about in the body the dying of the Lord Iesus 2. Cor. 4.10 Gal. 6.17 And God hath predestinated vs that wee should bee conformed to the Image of his Sonne in sufferings Rom. 8.29 And therefore if we will raigne with Christ wee must suffer with him 2. Tim. 2.12 Let vs therefore bee fully perswaded to take vp our crosse also daily and follow him Luke 9.23 Let vs therefore also go forth to him without the campe bearing his reproch Heb. 13.13 And with patience run the race that is set before vs looking to him that being the author and finisher of our faith endured such contradiction of sinners against himselfe endured the crosse despised the shame and resisted euen vnto blood Heb. 12.1.2.3.4 Wee should neuer therfore be weary or faint hauing such a paterne before vs and knowing the end God gaue to him and hath promised to vs and accomplished in the experience of others of his seruants but euen learne to obey God in this commandement about afflictions as well as any other Thus of the vses for Instruction the vses for Information follow The doctrine of the passion of Christ may enforme vs in diuers things as First concerning true felicitie in the negatiue consideration of it for in as much as Christ had so little to doe with the world and spent his daies so without the profits and pleasures of this life it shewes that his kingdome was not of this world and that the best treasures lie not in these things and besides that one may bee truly blessed and yet be extremely destituted of these outward comforts of life 2. Secondly concerning the dangerousnes of the doctrine of the Papists for these principles shew vs that
we must for euer separate from them if they persist in their heresies for they teach vs that Christ did not once for al fully sacrifice to God but that the sacrifice must be renewed daily in the Masse contrary to the expresse words of the text Heb. 9.26.28 For then must heâ— haue often suffered since the foundation of the world but now in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe So Christ was once offered to take away the sinnes of many Heb. 10.11.12 And euery Priest appeareth daily ministring and oft times offereth one manner of offering which can neuer take away sinnes But this man after he had offered one sacrifice for sinnes sitteth for euer at the right hand of God And besides they teach that men may make satisfaction to God for their sins by their owne workes and by the workes of the Saints 3. Thirdly concerning the most wofull condition of wicked men that liue in their sinnes they may fully see how they shall speede with God by this that befell Christ. If God spared not his onely begotten Sonne that was but a suretie for sinne will he spare them that are principals would not God find out such a mercy to Christ as to free him from such extremities and do they trust to a mercy in God neuer reuealed in the word neuer shewed to Christ was not Christ able without such wofull tortures to beare the wrath of God and doe they thinke to be able to endure those riuers of brimstone and fier in Hell 4. Concerning a singular and new way of obedience in Christ if wee will needes haue workes of supererogation let vs acknowledge them onely in Christ for the doctrine of his passion tels vs of an obedience to a commandement of God that was not in the Morall law and that was his speciall submission to that singular will of his Father in being that one that should die for the people To expiate for other mens sinnes is a speciall kind of righteousnesse not mentioned in the Law 5. Concerning the offence of the Crosse though both Iewes and Gentiles stumbled at this doctrine at the first yet we see there is no reason why wee should bee troubled at the abasements of Christ but rather to reioyce and wonder at the dreadfull expiation was made to God for vs in them For thus it behoued him to suffer as all the Prophets from Moses haue witnessed 1. Cor. 1.23 Luk. 24.45.46 Thus of the vse for information The consolations follow The doctrine of the passion of Christ is exceeding comfortable and that both in generall and particular consolations It is generally comfortable 1. First in respect of the establishment of our hearts in the assurance that Iesus of Nazareth was the true Messias promised to the Fathers Which may appeare if we consider but the history of his passion in as much as in him were fulfilled al these signes foretold in the seuerall ages of the old Church The old prophesies were all accomplished in him The scepter was now departed from Iuda foretold Genes 49.10 They diuided his garments and cast lots vpon his vesture according to Psalm 22.8 They pierced his hands and feet Psal. 22.16 The chiefe builders refused him according to Psal. 118.22 In his arraignment hee was silent opened not his mouth according to Esa. 53.7 Hee was reckoned amongst the wicked in his death according to Esa. 53.12 They gaue him gall and vineger to drinke according to Psalm 69.21 He accomplished the meaning of the sacrifices in shedding his blood and suffering without the campe Heb. 9.14 Heb. 13.11.12 2. Secondly if we consider the effects of his passion for from hence flowes to vs and euery beleeuer 1. First the purchase both of our soules and bodies 1. Cor. 6.20 For ye are bought for a price therefore glorifie God in your body and in your spirit for they are Gods Rom. 7.4 So ye my brethren are dead also to the law by the body of Christ that ye should bee vnto another euen vnto him that is raised vp from the dead that we should bring forth fruit vnto God 2. The ratification of the eternall couenant Heb. 9.16 For where a testament is there must bee the death of him that made the testament c. 3. The reconciling of vs to God Rom. 5.10 For if when wee were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saued by his life 1. Pet. 3.18 For Christ also hath once suffered for sinnes the iust for the vniust that hee might bring vs to God c. 4. The abolishing of sinne both in respect of the remission of the guilt 1. Ioh. 1.7 The blood of Iesus Christ his Sonne cleanseth vs from all sinne Matth. 26.28 For this is my blood of the new testament that is shead for many for the remission of sinnes And sanctification against the power of it Rom. 6.6 Knowing this that our old man is crucified with him that the body of sinne might be destroyed that henceforth we should not serue sinne c. 5. The swallowing vp of death 1. Cor. 15.54 So when this corruptible hath put on incorruption and this mortall hath put on immortality then shall be brought to passe the saying that is written Death is swallowed vp into victory Vanquishing him that had power of death freeing vs that were in bondage to the feare and that of death Hebr. 2.14.15 For as much then as the children are partakers of flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the diuell And that hee might deliuer all them which for feare of death were all their life time subiect to bondage 2. Tim. 1.10 But is now made manifest by the appearing of our Sauiour Iesus Christ who hath abolished death and hath brought life and immortality vnto light through the Gospell c. 6. Liberty to enter into the most holy place of heauen by a new and liuing way Hebr. 9.12 Neither by the blood of goats and calues but by his owne blood entred he in once vnto the holy place and obtained eternal redemption for vs. Hebr. 10.19 Seeing therefore brethren that by the blood of Iesus we may be bold to enter into the holy place Thirdly if we consider the order of priesthood of which he was in offering this sacrifice He was a Priest after the order of Melchisedeck and not after Aaron Psalm 110.4 The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedeck Heb. 7. all the chapter Of all the Priests that were types of Christ Melchisedeck was the most liuely and noblest type and did most fully shadow out both the person and office of Christ For by Melchisedeck three most comfortable things in Christ were shadowed out The first was his dignity hee was so a Priest as he
of Abel c. The third is in which nature he maketh intercession I answer in both For howsoeuer if we cōsider the Diuine nature of Christ Christ is then equall with the Father and the same in essence and so it cānot fitly be said that Christ requesteth any thing of the Father yet if we respect the person of Christ in his diuine nature as it is personally vnited to the humane in the dispensatiō of grace as voluntarily he hath vndertaken for vs so it is no more inconuenient to pray for vs thē it is to take vpon him the forme of a seruant for vs and the office of a Mediatour vnto which belongs this worke of praying The vse of all may be first for confutation of the Papists who do most sacrilegiously dishonor the intercession of Christ by substituting secondary intercessors The office is bestowed onely on the Kings son and they most iniuriously would imploy the kings seruants we know no Master of requests but Iesus Christ nor doth it help thē that they say they haue mediators of intcrcession but not of redēption but only Christ for when they acknowledge and beg not only the prayers but the merits too of the Saints to purge away their sinnes and supply their wants they make them mediators of redemption also Secondly for instruction and so it should teach vs 1. To imitate this part of the Priesthood of Christ both by praying to God for our brethren and for all sorts of men though they bee our enemies 1. Tim. 2.1 and also by making peace and keeping it as much as is possible amongst men Blessed are the peace-makers for this makes them like the Sonne of God Matth. 5 7. and seeing the Saints shall iudge the world they should put in to end the quarrels amongst the brethren if it may be 2. Secondly to liue so as Christ may haue credit by vs in giuing his word for vs. Hath Christ vndertaken for vs to God and shall not we bee carefull to the vttermost of our power to be such as he hath promised for vs we shall be Iohn 17.10.18.19 3. To pray and giue thankes much and so to doe all the good we can seeing it shall all be presented to God by Christ Colos. 1. 22. Reuel 8.3.4 4. To establish our selues in the full assurance of faith seeing all our imperfections are couered in Christs intercession and we may approch to God by this new and liuing way and be sure of heauen also euen to come within the vaile when we die Heb. 10.19 Thirdly for consolation for wee may and ought to bee much refreshed if we consider that by the intercession of Christ 1. The fauour of God is established vpon vs and God is kept quiet from being prouoked against vs God and we are now through him all one Ioh. 17.21 2. The compassion of God is implored in the times of distresse and affliction Zach. 1.16 c. 3. The diuell is restrained he cannot hurt vs either by tempting or accusing our faith shall be kept that it faile not Zach. 3. 3. Rom. 8.34 Luke 22.32 4. Our sinnes which we daily commit are forgiuen vs he being an earnest aduocate to pleade for vs 1. Iohn 2.1.2 5. We shall be protected against the hatred of the world Iohn 17.14.15.16 I haue giuen them thy word and the world hath hated them because they are not of the world as I am not of the world I pray not that thou shouldst take them out of the world but that thou keepe them from euill c. 6. Our prayers and suites shall bee all presented and obtained Reuel 8.4 7. We shall be kept from euill and preserued vnto the end vntill wee be perfected from all sinnes and wants Ioh. 17.11 And now am I no more in the world these are in the world and I come to thee holy Father keepe them in thy name euen them whom thou hast giuen me that they may be one as we are 15. I pray not that thou shouldest take them out of the world but that thou keepe them from euill 23. I in them and thou in mee that they may bee made perfect in one c. 8. We haue assured hope of the glory of heauen and to dwel in the most holy place that is within the vaile Heb. 10.19 Seeing therefore brethren that by the blood of Iesus we may bee bold to enter into the holy place c. Heb. 7.25 Wherefore hee is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them c. Ioh. 17.24 Father I will that they which thou hast giuen mee bee with me euen where I am that they may behold my glory which thou hast giuen me for thou louedst mee before the foundation of the world Colos. 3.1 If ye then bee risen with Christ seeke those things which are aboue where Christ sitteth at the right hand of God 9. We shall be laden with al needfull blessings in the meane time Heb. 12.24 10. All this is the more comfortable because hee liueth euer to make request for vs. There is no cessation of this office but at all times we may haue the benefit of it Ioh. 17.20 Heb. 7.25 Wherefore he is able also perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them c. CHAP. XXII Of the Regall office of Christ. HItherto of the priestly office of Christ his regall office followes And heere first I will plainly lay downe the principles and proue them and then for more euidence methodically for explication shew the parts of his office heerein and lastly make vses of all There are seuen things to bee beleeued concerning Christ which belong to his regall office First that he ouercame sinne death the graue and hell and rose againe from the dead and ascended into heauen and sitteth at the right hand of God in maiesty That he is risen from the dead these places are euident to keepe in our memories Rom. 1.4 And declared mightily to be the Sonne of God touching the spirit of sanctification by the resurrection from the dead Rom. 4.25 Who was deliuered to death for our sinnes and is risen againe for our iustification 1. Cor. 15.54 Then shall bee brought to passe the saying that is written Death is swallowed vp into victory Ioh. 20.12 And saw two Angels in white sitting the one at the head the other at the feet where the body of Iesus had laien c. Mark 16.6 But hee said vnto them be not afraid ye seeke Iesus of Nazareth which hath been crucified he is risen he is not here behold the place where they put him c. 14. Finally hee appeared vnto the eleuen as they sate together and reproued them of their vnbeleefe and hardnesse of heart because they beleeued not them which had seene him being risen vp againe 2. Tim. 2.8 Remember that Iesus Christ made of the seed of Dauid was raised
he sanctifieth Rom. 8.30 Moreouer whom he predestinate them also hee called and whom hee called them also he iustified and whom he iustified them he also glorified Ezech. 36.26.27 c. A new heart also will I giue you and a new spirit will I put within you and I will take away the stony heart out of your body and I will giue you an heart of flesh And I will put my spirit within you and cause you to walke in my statutes and ye shall keepe my iudgements and doe them c. 2. That to be truly sanctified is to die to sinne and to rise againe to newnesse of life Rom. 6.1.2.3.4 What shall we say then shall we continue in sinne that grace may abound God forbid how shall we that are dead to sinne liue yet therein Know ye not that all wee which haue bin baptized into Iesus Christ haue been baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father so we also should walke in newnesse of life c. Or it is to repent beleeue the Gospell Mark 1.15 The time is fulfilled and the kingdome of God is at hand repent and beleeue the Gospell 3. That except wee be borne againe we cannot enter into the kingdome of God Ioh. 3.5 Iesus answered verily verily I say vnto thee except that a man bee borne of water and of the spirit hee cannot enter into the kingdome of God Heb. 12.14 Follow peace with all men and holinesse without the which no man shall see the Lord. 1. Ioh. 1.7 But if we walke in the light as he is in the light wee haue fellowship one with another and the blood of Iesus Christ his Sonne clenseth vs from all sinne 2. Cor. 5.17 Therefore if any man be in Christ let him bee a new creature old things are passed away behold all things are become new Fourthly that sanctification is Gods gift and worke in Iesus Christ we can no more conuert our selues then wee can beget our selues at first wee can no more create our selues new men then wee can create our selues men Act. 5.31 Him hath God lifted vp with his right hand to bee a Prince and a Sauiour to giue repentance to Israel forgiuenes of sins Act. 11.18 When they heard these things they held their peace and glorified God saying then hath God also to the Gentiles granted repentance vnto life 2. Tim. 2.25 Instructing them with meeknes that are cōtrary minded prouing if God at any time will giue them repentance that they may know the truth 1. Cor. 1.30 But ye are of him in Christ Iesus who of God is made vnto vs wisdome and righteousnes and sanctification and redemption Ezech. 37.28 Thus the heathen shall know that I the Lord doe sanctifie Israel when my sanctuary shall be amongst them for euermore Tit. 3.5 Not by the workes of righteousnesse which wee had done but according to his mercy he saued vs by the washing of the new birth and the renuing of the holy Ghost Fifthly that our sanctification is vnperfect while wee liue in this world 1. Ioh. 1.8 If wee say that wee haue no sinne wee deceiue our selues and the truth is not in vs. Prou. 24.16 For a iust man falleth seuen times and riseth againe but the wicked fall into mischiefe Esa. 64.6 But we haue all been as an vncleane thing and all our righteousnes is as filthy clouts and we do all fade like a leafe and our iniquities like the wind haue taken vs away The vses may be for Information Instruction Humiliation and Consolation For the first wee may heere take notice of the wisedome of God in curing the posterity of Adam Wee receiued a double disease from Adam the one was guilt of eternal death the other was corruption of nature By Iustification the first was abolished and by Sanctification the other is healed by degrees For the second we may here learne many things The first is carefully to studie our owne sanctification compell vpon our selues a more constant endeauour of sound reformation To this end I propound two things 1. Certaine motiues which we should haue continually in our minds to stirre vs vp to the care of holines and to get true grace 2. Certaine rules which may exceedingly further vs about our Sanctification The motiues are these amongst many 1. The commandement of God 1. Thes. 4.3 This is the will of God euen your sanctification Ephes. 2.10 For wee are his workmanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them 2. The conscience of our debt which we owe heerein Rom. 8.12 Therefore brethren we are debters not to the flesh to liue after the flesh being redeemed by Christ. Tit. 2.14 Who gaue himselfe for vs that he might redeeme vs from all iniquity and purge vs to be a peculiar people to him selfe zealous of good workes 3 The consideration of our owne dignity wee are the children of God the temples of the holy Ghost Kings and Priests vnto God Gods owne peculiar people and inheritance 4. The rich promises that belong to godlinesse 1. Tim. 4.8 For bodily exercise profiteth little but godlinesse is profitable vnto all things which hath the promise of the life present and of that that is to come 5. The assuring hereby of our calling and Election 2. Pet. 1.10 Wherefore brethren giue rather diligence to make your calling and election sure for if ye do these things ye shall neuer fall 6. The excellency of good workes they are sacrifices seasoned with the salt of faith kindled with the fier of the holy Ghost offered by the merit of Christ and accepted of God 1. Pet. 2.5 And yee be made a holy Priesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ. 7. The silencing of the ignorant from speaking euill 1. Pet. 2.15 For so is the will of God that by well doing yee may put to silence the ignorance of the foolish 8. Because else 1. The name of God will bee blasphemed Rom. 2.24 For the name of God is blasphemed among the Gentiles through you 2. Sam. 12.14 Howbeit because by this deed thou hast caused the enemies of the Lord to blaspheme the child that is borne vnto thee shall surely die c. 2. The spirit of God will be grieued and the workes of the spirit deaded Ephes. 4.30 And grieue not the holy spirit of God by whom ye are sealed vnto the day of redemption 3. The iudgement of God will be prouoked Psalm 89.31.32 The rules we had need to bee put in minde of that concerne Sanctification either shew vs what to take heed of or what to doe That wee be not deceiued in this great worke of true grace we must take heed First of wretchlesnesse and security whereby a man liues so as he is insensible and carelesse of reformation altogether Awake thou that sleepest
learne diuers things First it should teach vs not to mourne immoderatly for the dead since when Christ comes againe he will bring them with him and the earth and seas shall make a true account of their dead in the day of Christ 1. Thes. 4.13.14 Secondly it should teach vs to haue the very body in honor and not to transgresse against it seeing it is redeemed by Christ and shall be raised to immortality at the last day Now men sin against the body 1. When according to the traditions of men and through wil-worship they withhold from the body due sustenance Col. 2.23 2. When men pollute their bodies that should be prepared to immortality with filthinesse such as is whoredome drunkennesse sodomitry and such like abominations 1. Cor. 6.13.14 3. When the bodies of the Saints are not carefully and with meet honour buried or their burying places vnciuilly dis-regarded Thirdly the consideration of this great worke of the resurrection of mens bodies should teach vs to trust God in lesser matters and beleeue his promises though there bee neuer so great vnlikelihood of the accomplishment in respect of outward meanes and appearance Rom. 4.17.18 Fourthly we should especially be careful to get the assurāce that our bodies shall haue a glorious resurrection Act. 24.15 And that we may be so assured 1. Wee must pray God to giue vs his holy spirit as the pledge of it For then if the spirit of Christ be in vs the same spirit that raised Christ will raise vp our naturall bodies at the last day Rom. 8.11 2. Wee must bee sure of the first resurrection that the body be dead in respect of sinne and the soule raised vp to a liuely care of newnesse of life they that haue their part in the first resurrection shall neuer taste of the second death Rom. 6. Reuel 20.6 3. In particular we must bee sure to get faith in Iesus Christ who is the resurrection and the life and in whom whosoeuer beleeueth he shal not die for euer Ioh. 11.25 Fifthly we should resolue to liue like such as beleeue a glorious Resurrection and to this end 1. We should be stedfast and vnmoueable in all conditions of life 1. Cor. 15.58 2. Wee should liue as men deuoted wholy to the seruice of Iesus Christ whose we are both in life and death Rom. 14.7.8 3. We should striue to abound in the worke of the Lord 1. Cor. 15.58 rousing vp our selues to the care of well doing 1. Cor. 15. 34. studying to keepe a conscience void of offence toward God and man Acts 24.16 4. Our minds should run on that time and our conuersation should bee in heauen Philip. 3.20 Thus much of the vses for instruction Thirdly the doctrine of the resurrection hath singular comfort in it and Christians are charged to comfort themselues and one another with these things 1. Thes. 4.18 And Dauid did reioyce and was glad at heart for this reason Psalm 16.9 For that is the time of the refreshing of all Christians Acts 3.19 And so the godly haue been wont to comfort themselues against diuers maladies as 1. Against the paines and tortures of the body so did Iob Iob 19.25.26.27 For I am sure that my Redeemer liueth and he shal stand the last on earth And though after my skin wormes destroy this body yet shall I see God in my flesh Whom I my selfe shall see and mine eies shal behold and none other for me though my reines are consumed within me And so did the godly mentioned Heb. 11.35 The women receiued their dead raised to life other also were racked and would not bee deliuered that they might receiue a better resurrection 2. Against the troubles and generall miseries of this life and so Gods people are comforted Dan. 12.1.2 And at that time shall Michael stand vp the great Prince which standeth for the children of thy people and there shall be a time of trouble such as was neuer since there began to be a nation vnto the same time and at that time thy people shall be deliuered euerie one that shall bee found written in the booke And many of them that sleepe in the dust of the earth shall awake some to euerlasting life and some to shame and perpetuall contempt Isaiah 26.19 Thy dead men shall liue euen with my body shall they rise Awake and sing ye that dwell in dust for thy dew is as the dew of hearbs and the earth shal cast out the dead 3. Against death it selfe and so the Apostle triumphs 1. Cor. 15.55.56.57 O Death where is thy sting O graue where is thy victorie The sting of death is sinne and the strength of sinne is the Law But thankes be vnto God which hath giuen vs victorie through our Lord Iesus Christ. Obiect Now if any aske What in the doctrine of the resurrection should comfort vs in those cases Solut. I answere The consideration of the maruelous glory of our bodies in which they should rise should fill vs with sweet refreshings Phil. 3.21 Who shall change our vile bodie that it may be fashioned like vnto his glorious bodie according to the working wherby he is able to subdue al things vnto himselfe For sixe things shal befall our bodies at that day 1. Immortalitie so as they can neuer die againe 1. Cor. 15.42.43.44.53 2. Incorruptiblenesse they shall neuer be inclined to putrefaction or any corruption 3. Spiritualnesse our bodies shall bee raised spirituall bodies they shall be like spirits as it were and that in diuers respects 1. Because they shall be possessed fully by the Spirit of God so as they shall be both gouerned by the Spirit and be subiect to the Spirit wholly 2. Because they shal liue as the Angels in heauen do without meate or raiment or any other bodily helpes or sustenance 3. Because they shall be for nimblenesse as it were spirits they shall bee able with incredible swiftnesse to passe into all the parts of the world earth or aire c. for they shall meete Christ in the aire 1. Thessal 4.17 4. Power for of bodies full of weakenesse and subiect to many calamities and distresses and paines they shall bee raised in power that is strong able and impassible 5. Perfection for they shall be freed from deformitie vnhandsomnesse maimes lamenesse c. and become most faire and comely neither infancie nor old age hindring them but shall appeare in full age and beautie 6. Shining and splendor as the Sunne or Starres in the Firmament the bodie being clothed with a celestiall glory and diuine light 1. Cor. 15.40 Dan. 12.3 And they that bee wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shal shine as the Starres for euer and euer Matth. 13 43. Then shall the iust men shine as the Sun in the Kingdome of their Father Hee that hath eares to heare let him heare c. And as we may comfort our selues by the meditation of these distinct
glories in our bodies then so it may adde vnto our comfort and the establishment of it if we consider three things more to wit first the certaintie of all this that it shall come Secondly the shortnesse of the time thither Thirdly the condition of the body till then For the first wee should not doubt of it because we are borne againe to this hope wee are children of the resurrection now and so called Luke 20.36 And besides Christ hath a charge to loose nothing no not of the bodies of the Saints Ioh. 6.39 And this is the Fathers will which hath sent me that of all which he hath giuen mee I should loose nothing but should raise it vp againe at the last day And he came to this end to dissolue the workes of the diuell which is sinne and death by sin 1. Iohn 3.8 Christ also is the first fruit of the dead 1. Cor. 15.20 And further we haue felt of the power of Christ in raising our soules alreadie he that by his word made all things can by the same voice bring backe our bodies againe Ob. That the bodies resolued to dust and ashes should rise is against cōmon sense and reason Solut. It is aboue reason but not against it Can men of ashes make glasse and cannot God of dust make againe the body Ob. But the bodies dead are often mingled with the bodies of beasts or other creatures Sol. The Goldsmith by his art can seuer mettals and extract one mettall out of another and cannot God distinguish these dusts c Ob. Flesh and blood cannot come into the Kingdome of heauen 1. Cor. 15.50 Sol. By flesh and blood is not meant the body simply but as it is clothed with sin and infirmity which shall be done away in the resurrection Ob. The condition of man and beast is one Eccles. 3.19 For the condition of the children of men and the condition of beasts are euen as one condition vnto them As the one dieth so dieth the other for they haue all one breath and there is no excellencie of man aboue the beast for all is vanitie Sol. First they are like in dying not in the estate after death Secondly it may be said those words are the obiection of the Epicure not the opinion of Salomon 〈◊〉 second it may adde to our comfort that the Lord is at hand Phil. 4.5 and that it is but a little season thither to Reuel 6.11 〈◊〉 third the present condition of our bodies euen in the graue should comfort vs for 1. The couenant of God is of force euen with them as they lie in the dust of the earth Mat. 22. 31.32 2. The vnion with Christ holds still Col. 1.18 3. They are not dead but a sleepe in Iesus 1. Thes. 4.13 〈◊〉 fourth wo vnto wicked men euen because of the resurrection they shal sleep for a while in their bodies but when they wake they must be had away to execution They that haue done euill shall rise vnto shame and contempt and condemnation their bodies shall rise in dishonor deformitie passible tormented with eternall and vnutterable tortures liuing in darkenesse without light liuing I say for euer onely to feele the paines of eternal dying shut vp in prison and denied the comfort of the meanest creatures it were well for them if they did neuer rise Reuel 20.14.15 Dan. 12.2 Iohn 5.29 CHAP. XXVII Of the last Iudgement 2. Cor. 5.10 For wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his bodie according to that he hath done whether it be good or euill HItherto of the Resurrection the last Iudgment followes The Principles concerning the last iudgement are these First that there shall bee a generall iudgement Iude 14.15 And Enoch also the seuenth from Adam prophesied of such saying Behold the Lord commeth with thousand of Saints To giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodlily committed and of all their cruell speakings which wicked sinners haue spoken against him Psalm 9.8 For he shall iudge the world in righteousnesse and shall iudge the people with equitie Psalm 50.1 The God of Gods euen the Lord hath spoken and called the earth from the rising vp of the Sunne vnto the going downe thereof c. Heb. 9.27 And as it is appointed vnto men that they shal once die and after that commeth the iudgement Dan. 7.9.10 I beheld till the thrones were set vp and the Ancient of daies did sit whose garment was white as snow and the haire of his head like the pure wooll his throne was like the fierie flame and his wheeles as burning fier A fierie streame issued and came forth from before him thousand thousands ministred vnto him and ten thousand thousands stood before him the Iudgement was set and the bookes opened Secondly that Christ shall be the Iudge and that in the humane nature Act. 10.42 And hee commanded vs to preach vnto the people and to testifie that it is he that is ordained of God a Iudge of quicke and dead Acts 17.13 Because he hath appointed a day in the which hee will iudge the world in righteousnesse by that man whom he hath appointed whereof he hath giuen an assurance to al men in that he raised him from the dead 2. Tim. 4.1 I charge thee therfore before God and before the Lord Iesus Christ which shall iudge the quicke and dead at his appearing and in his Kingdome Iohn 5.22 For the Father iudgeth no man but hath committed all iudgement vnto the Sonne Ob. The Apostles shall iudge the twelue Tribes Matth. 19.28 Sol. 1. The Apostles iudge the twelue Tribes by their faith and doctrine the example whereof shall take away all excuse from the Israelites 2. They shall be as Iustices of Peace on the Bench and consent to Christs iudgement Ob. The Saints shall iudge the world 1. Cor. 6.2 Sol. As assessors with Christ bearing witnesse to it approouing it and assenting to it as the Apostles before 2. As they are members of Christ the Iudge 3. As their example shall bee alleaged to condemne the wicked Ob. But the Father and holy Ghost iudge too Sol. The Father doth iudge by the Sonne as by his representatiue Wisdome Iohn 5.22 For the Father iudgeth no man but hath committed all iudgement vnto the Sonne Dan. 7.13.14 As I beheld in visions by night behold one like the Sonne of Man came in the clouds of heauen and approched vnto the Ancient of daies and they brought him before him 14. And he gaue him dominion and honour and a Kingdome that all people nations c. Or thus the authority of iudging is common to the three persons but the execution onely proper to the Sonne Thirdly all men shall be iudged at that day iust and vniust quicke and dead small great Iude 15. To giue iudgement against all men and to rebuke all the
Heauen Thus the Patriarches comforted themselues Heb. 11.13 2. Against the griefe for the death of our friends why doe we sorrow for them that are so happie 3. Against the many afflictions of this life the feare and care of which should bee swallowed with the hope of eternall life as these places shew Rom. 8.18 For I count that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. 2. Cor. 4.17.18 For our light affliction which is but for a moment causeth vnto vs a farre most excellent and an eternall waight of glory while wee looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall 4. Against the feare of death for these principles teach vs to belieue that the dead are blessed Reuelat. 14.13 Then I heard a voice from heauen saying vnto me Write Blessed are the dead which hereafter die in the Lord euen so saith the Spirit for they rest from their labours and their workes follow them And that this death will be quickly swallowed vp of victorious life 1. Cor. 15.16.17 The sting of death is sinne and the strength of sinne is the Law But thanks be to God which hath giuen vs victorie through our Lord Iesus Christ. These comforts will bee the more abundant if wee consider either first the particulars of this glory secondly or the properties of it For the first our glory in heauen may be thus shadowed out It consists of perfection of holinesse and happinesse Our holinesse shall then bee perfect we shall be without spot or wrinkle Ephes. 5.27 Gods people shall then bee all righteous Isaiah 60.21 Thy people also shall be all righteous And this perfection shall be both of Nature and of Action In nature we shall be perfectly holy which may bee considered in respect of the holinesse First of our soules secondly of our bodies thirdly of our soule and bodie together First in our soules there shall bee 1. Exquisite knowledge wee shal then know as we are known when that which is in part is done away we shall no more vnderstand as children but shall haue our minds enlightned aboue the knowledge of Prophets and Apostles in this world for God himselfe shall be our euerlasting light 1. Cor. 13.10.11.12 But when that which is perfect is come then that which is in part shall be abolished When I was a child I spake as a child I vnderstood as a child I thought as a child but when I became a man I put away childishnes or childish things For now we see through a glasse darkely but then shall we see face to face now I know in part but then shall I know euen as I am knowne Isaiah 60.19 Thou shalt haue no more Sunne to shine by day neither shall the brightnes of the Moone shine vnto thee for the Lord shall be thine euerlasting light and thy God thy glory 2. Freedome of will when all the impediments of desire and endeuours shall bee taken off which now as fetters hinder vs in communion with God and as cords hale vs after vanitie where it shall bee also as easie to doe good as to desire it 3. Vnspeakeable charitie our hearts being fild with al those affections that are now any way required in the word of God either toward God or man 1. Cor. 13.8 Loue doth neuer fall away though that prophesying be abolished or the tongues cease or knowledge vanish away What is now the life of our liues more then to loue and to be beloued This earthly loue is but a sparke in comparison Secondly in our bodies there shall be a perfect conformitie of all the members for the seruice of God and the soule they shall bee no more weapons of vnrighteousnesse as they haue been Rom. 6.13 Rom. 6.19 Thirdly in both body and soule there shall be 1. The perfect Vision of the admirable beauties of God which of it selfe is more worth then the possession of the whole world and this Vision of God shall not onely be mentall by contemplation of which 2. Cor. 12.2 but also corporal for so Iob auoucheth Cap. 19.25 For I am sure my Redeemer liueth and he shall stand the last on earth Vers. 26. And though after my skin wormes destroy this bodie yet shall I see God in my flesh Vers. 27. Whom I my selfe shall see and my eies behold and none other for mee though my reines are consumed within me We shall then see him perfectly in the creatures and haue him perfectly in our selues and behold the Trinitie in the glorie of it after a way now vnutterable 2. The perfection of the image of God in both we shall then be as hee is partaking perfectly of the diuine nature 1. Iohn 3.2 2. Pet. 1.4 which is signified by those pure white garments mentioned Reuel 3.4.5 6.11 7.13 19.8 Thus shall we be perfect in nature The perfection of our actions or obedience shall then bee obtained wee shall then serue God loue our brethren without all defect We shall praise God with the Angels to all eternitie for that shall be the maine outward seruice of God for prayer shal thē cease Reuel 4.10.11 Thus of the perfection of holinesse The perfection of happines shal haue in it diuers things The first part of our felicity is acknowledgement in the kingdom of heauen which is a worke of Christ declaring vs in particular to bee elected of God and his children and friends And this is more comfortable because we shall thus bee proclaimed the heires apparant of heauen before God and all his holy Angels Matth. 10.32 Whosoeuer therefore shall confesse mee before men him will I confesse also before my father which is in heauen 2. Glorious liberty reserued for the sonnes of God vnto that day of which Rom. 8.21 And this liberty may be considered two waies viz. 1. From what we shall bee free 2. To what we shall bee free For the first we shall then be free First from the torments and miseries of the damned in hell wee shall haue an eternall discharge from that most fearfull place which is promised vs already in this life Rom. 8.1 Now then there is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit c. Reuel 20.14 And death and Hell were cast into the lake of fier this is the second death c. Secondly from the displeasure of God he will neuer be angry with vs any more there shall be no more curse or Anathema Reuel 22.3 And there shall bee no more curse but the throne of God and of the Lambe shall be in it and his seruants shall serue him Thirdly from sinne and the power to sinne our holinesse shal be better then Adams in Paradise he might sinne but wee shall be confirmed as the Angels of heauen so as we