Iohn 2. 16. lusts of the flesh The y Ephes 2. 3. will of the flesh The z Gal. 5. 24. affections of the flesh All these parts before reckoned the Apostle comprehendeth Ephes 2. 3. First generally naming the flesh or the whole man vnregenerate which he afterwards deuideth into two kind The flesh so calling by the generall name that part of the soule wherein the lust and will and vnbridled affections are and our discoursing parts or the very strength of the Mind of Knowledge Iudgemēt Memorie Conscience Among whom euen wee all did once conuerse in the lusts of our flesh doing the will of the flesh and of the discoursing parts All which hee calleth not halfe dead but thorowly and wholy a Vers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dead leauing nothing vnto man which sinne hath not defiled Shewing further that wee haue this by b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nature not by custome or example as elsewhere c Rom. 5. 13 14. hee prooueth by the death of little Infants which neuer transgressed actually as Adam did dying as soone as they were borne and yet sinners by nature for otherwise they could not dye vntill the Law for sinne was in the World for Death raigned from ADAM vnto MOSES euen vpon them which had not sinned according to the likenesse of the transgression of ADAM for as our Sauiour d Iohn 3. 6. saith That which is borne of the flesh such wee are all by nature is flesh and Who saith IOB e Iob 13. 4. can giue a cleane thing out of that which is vncleane Not one This naturall corruption the Scripture calleth sinne f Rom. 7. 17. because it is the sinke and puddle of all other sinnes and the Law g Rom. 7. 23. of sinne which as vtterly peruerting the whole strength of nature and contrary thereunto hath an elegant addition giuen vnto it Heb. 12. 1. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne that is so well fitted to gird vs in as a curbe and a bridle holding vs backe that wee are not able to runne the course that is set before vs. Thereof it is that all our actions are corrupted and naught Rom. 3. 12. There is none that doth good no not one Rom. 7. 5. When wee were in the flesh sinfull affections wrought in our members to bring forth fruit to Death which fruits hee setteth downe Titus 3. 3. For euen wee also were foolish disobedient seruing lusts and diuers kinde of pleasures leading our life in malicousnesse and enuie hated and hating one another And how can it otherwise bee chosen but that all our fruits must needes bee vnsauourie and bad when as the whole Tree and all the twigs and branches of it are rotten and naught Thirdly and lastly it is called totall in respect of both the parts of Righteousnesse Pietie and Iustice which with all the powers of our soule and bodie both by nature and in all our actions wee doe nothing else but continually transgresse Therefore PAVL Rom 1. 18. pronounceth of all men that the wrath of God is reuealed from Heauen vpon all impietie and iniustice of men as those that with-hold the truth or those small sparkes of light that God hath left them in vnrighteousnesse meaning that by reason thereof they rush forth vnto all vnrighteousnesse And Ephes 4. 24. hee willeth our renewing to be in both these parts of Holinesse and Iustice as being corrupt in both by nature All men by nature are thus alike sinfull neither doth face more answere vnto face then one mans corruption answereth to another but the fruits of sinne are in some more aboundant for as he that is sicke of the Dropsie the more he drinkes the more he may so men by long custome of sinning come at the length to such an habit that they are not afraid to lash forth openly audaciously and impudently into all euill casting off all feare of God and reuerence of man as he shameth not to professe of himselfe in the i Luke 18. 4. Gospell and so come to bee Monsters and prodigious in all kinde of wickednesse Of these the Apostle speaketh Ephesians 4. 19. Who casting off all griefe haue giuen themselues to wantonnesse to worke all vncleannesse euen with greedinesse So much for their sinfulnesse Touching their miserable and cursed estate albeit For the rest the wrath of God be fully and wholy powred forth vpon 1. The wrath of God vpon them all that sinne yet is it not so presently for being in his wisdome and goodnesse pleased to make a difference betweene Angels and Men offending both for that their state and case doth differ and for the Elects sake whom he meant to take out of the Race of Adam hee purposed with himselfe not to ouer-whelme them at once with the waight of his Iustice as hee would the Angels that did transgresse but in his mercie to spare them for a time that so a way might be made for his to come vnto Repentance This time is the whole course of their life wherein they beare not the full burden of their sinne that presseth downe to Hell but feele onely some light beginning of that heauy Iudgement which hereafter is to seize vpon them if by turning vnto God they doe not repent and turne the same away Therefore the Apostle k Act. 27. 26 27 saith that God hath made of one bloud all Mankinde to dwell vpon the face of the Earth determining the oportunities of times which hee hath fore-set and the set bounds of their habitation that they may seeke the Lord if so be by groping after him they may finde him This is the reason why the whole course of our life is tearmed that Day l Iohn 9. 4. wherein we must doe good before the night come when none shall be able to worke that time of m Gal. 6. 8 10. sowing either to the flesh or Spirit the Haruest whereof shall be death or eternall Life for such as the houre of death findeth vs such shall our doome be and with n Heb. 9. 27. Death the irreuocable sentence commeth None shall rise againe to better the things he hath done in the dayes of his flesh whether they be good or euill No Sacrifice any more for sinne no intercession for the dead no Purgatory to make them cleane But whosoeuer by Christs purgation are not in this life washed from their sinnes shall after this life lye and rotte in their sins foreuer The summe is that albeit God in his mercie for the cause before remembred doe thus forbeare all yet euen during o Iohn 3. 18. this life such as haue no part in Christ that is to say all men in themselues considered are indeed and truly though not fully accursed for so the Scripture speaketh Hee that beleeueth not is alreadie condemned And p Gen. 4. 11. GOD telleth CAIN Cursed art thou euen whilest thou now art aliue In this estate I
with hands euerlasting in the Heauens k 1. Ioh. 3. 4. We know that wee are translated from death vnto life because we loue the brethren l Matth. 9. 2. Sonne be of good comfort thy sinnes are forgiuen thee m 1. Tim. 1. 15. Christ Iesus came into the world to saue sinners of whom I am chiefe As if he should say One and a speciall one Giuing to vnderstand that he himselfe was one of those whom Christ came into the world to saue Lastly This is proued by both the Sacraments the seales of the Couenant of grace which are giuen and offered to euery particular man Therefore the n Eph. 3 17. Apostle assigneth it as a fruit of faith that thereby Christ dwelleth in our hearts which without a particular application cannot be From this part Faith is termed a speciall confidence o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affiance or trust for the nature of Faith is chiefly seene in it when the will and heart is not so much in expectation and hope as it doth in present apprehend some good and dependeth thereupon and reioyceth as if it had it which affiance is of the nature of Faith both deriued from one p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 38. Phil. 1. 6. 2. Cor. 5. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word that signifieth to perswade Another kind of confidence there is which is but a consequence and a fruit of faith whereof we shal speake hereafter Touching the subiect or persons to whom it is appropriate Faith is the proper and peculiar gift of Gods Elect which onely differenceth them from the rest of the World for all other graces be they neuer so bright or shining are common with the Reprobate but faith with the fruits thereof is proper to the godly Wherevpon Tit. 1. 1. it is called The faith of Gods Elect for onely they and of them all and euerie one are in their time by vertue of Gods Couenant brought to beleeue Ioh. 6. 37. Euerie one that the Father giueth mee commeth vnto mee Else in what better case are wee now then when the couenant of Workes did hold vs seeing it is as impossible of our selues and by our own strength to repent and belieue the Gospel which is the condition of the Couenant of Grace as it was to fulfill the Law Wherefore we must vnderstand that God to speake properly doth not require the same as a mutuall resâ—ipulation of our part as it was in the former Couenant where nothing is imposed which mans nature could not weild But here it is rather a declaration of his pleasure what he would haue vs doe and whereunto he will enable vs not a condition to endanger the Couenant but an assurance that he will giue vs strength to keepe it So as the whole Couenant properly and in truth riseth of his part and lyeth vpon him Like his other Couenant q Ier. 31. 35 36. brought to confirme this with the Sun and Moone and Starres whom otherwise vnable of themselues he maketh to runne their course But howsoeuer r Ier. 32. 39. Ezech. 36. 26 27. all come from his onely grace and vertue yet to vs that are not stockes and stones but endued with a reasonable 2. Cor. 5. 17 18. soule vnderstanding will and other faculties this Couenant is wont to bee expressed sometimes by words Å¿ Rom. 10. 9. Rom. 8 13. conditionall sometimes in t Ezech. 18. 31. commanding wise that the greatnesse of the perill and the difficultie of the precept might make vs to bestirre our selues to vse with care and conscience the meanes that he appointeth for the attayning of that precious gift and to worke together with God when we are once wrought vpon by his Spirit And herein lieth one other maine difference between the Law and the Gospel or the couenant of Works and this couenant of Grace The Law onely commandeth obedience but giueth no power to obey and therefore is called u 2. Cor. 3. 3 6 8 9. The dead Letter written with Inke and in Tables of Stone readie indeed to be read and seene but hauing no life in it to change the heart which remayneth as stonie as before The Gospel not onely commandeth but giueth faith and newnesse of life and is therefore said to be written in our hearts and called The ministration of the Spirit because it giueth the Spirit of Christ and righteousnesse through him The Law therefore pronouncing nothing but Iudgement and condemnation against vs as that which commandeth things impossible by reason of our weakenesse terrifieth and amazeth the conscience In which respect it is called x 2. Cor. 3. 7 9. The ministerie of death and condemnation Contrariwise the Gospel bringing glad tidings of peace and reconciliation quieteth appeaseth the conscience Rom. 5. 1. Being iustified by faith wee haue peace with God through Iesus Christ our Lord. Both parts of this difference are found Rom. 10. 5 6 7 8. For MOSES thus describeth the righteousnesse which is of the Law that the man which doth these things shall liue thereby But the righteousnesse which is of faith speaketh on this wise Say not in thine heart Who shall ascend into heauen That is to bring Christ from aboue Or Who shall descend into the deepe That is to bring Christ againe from the dead But what saith it The Word is neere thee euen in thy mouth and in thine heart This is the Word of Faith which wee preach But if God bestow faith vpon all and euery of his Elect what shall wee then say of Infants that dye in the Mothers Wombe or assoone as they are borne who cannot as it seemeth properly bee said to haue faith and yet neuerthelesse we cannot deny but the x Mat. 19. 14. Kingdome of God doth appertayne vnto them If it bee cleere that Infants haue no faith then wee must needes say the Spirit of God in some other vnspeakeable manner vniteth them vnto Christ But yeelding all due respect to other mens opinions I should thinke that were rather a quaere then a ruled case for First As they haue knowledge and other faculties of the minde without which no reasonable soule consisteth so I doe not see but they may haue supernaturall Grace some seedes of the habit of faith for the apprehending of Christ that are of the nature of faith and faith it selfe in a kind which how small soeuer sufficeth to saluation doth the weaknesse of the Organ of the bodie make it impossible for God to worke supernaturally in their soule and to giue to little children whome his purpose is to saue at the least so much illumination of the minde more then is ordinarie for that age as may bee fit to receiue the Grace of Christ Those whom in a moment and at an instant as soone as they are taken vp into Heauen hee filleth with a whole Sea of Knowledge and Vnderstanding of Christ more then all the Prophets and Apostles had
so Esay 45. 24 you shall find this very word to that purpose in the u Matth. 22. 11 plurall And Iohn here placeth wholly in the robe that the Saints put on the x 2. Cor. 5. 21. marriage garment Christ Iesus not in themselues but the y Rom. 1. 17. 3. 21. 22. brightnes wherof is not meant of shining before men but in the eyes of God wherefore in many and elsewhere places it is called The Righteousnes of God as that which may boldly offer it selfe in Gods sight and abide the strict examination of his Iustice being the Righteousnesse of him that is God himselfe But what vse will you say is there of the imputation of righteousnesse if our sinnes that seuer vs from God be forgiuen and taken from vs Yes vndoubtedly verie great and singular as may appeare by those parts of happinesse whereunto otherwise then by this we are able to lay no claime And therefore the Apostle Rom. 5. handleth professedly this Doctrine of imputation of Righteousnesse as without which the other of forgiuenesse of sinnes had not beene perfect And where in z Rom. 4. 6 7. another place he defineth Happinesse by the forgiuenesse of sinnes Blessed are they whose iniquities are forgiuen and whose sinnes are pardoned it is no full and exact definition numbring all the parts but by a Synechdoche naming one best fitting his present purpose hee giueth to vnderstand the rest as in diuers other places Blessednesse is diuersly defined by those things which yet in truth are but branches of the true and perfect Blessednesse Blessed a Psal 1. 1. is the man that hath not walked in the way of sinners Blessed b Luke 11. 2◠are they that heare the Word of God and keepe the same The reason whereof is because all the parts of happinesse are so linked and ioyned together that he which hath one must needs haue all The parts if I may so call them of this righteousnesse the holinesse of his nature imputed to vs are first the perfect Sanctification of Christs humane nature whereby our originall and naturall corruption not imputed to vs our nature it selfe is accounted holy in the sight of God whereof the Apostle speaketh Rom. 8. 2 3. The Law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death for which was impossible to the Law for that it was weake by reason of our flesh God sending his own Sonne in the likenesse of sinfull flesh for sinne hath condemned sinne in the flesh that that which the Law requireth might bee fulfilled in vs where the Law of the Spirit of life which is in Christ Iesus he calleth that perfect and all-sufficient Sanctification of our nature in him whereby he comming in the likenesse of sinfull flesh for sinne that is to abolish sinne it selfe in our nature taken vpon him condemned or which is all one abolished sinne in the flesh meaning in his own person through whose perfect Sanctification of nature made ours the reliques of sinne that our corrupt nature is tainted with are not imputed to vs and therefore wee bee free from death and condemnation being wholly restored euen in our nature to a greater integritie then we lost in Adam All which the Apostle sheweth was in respect of the weaknesse of the Law being of no strength by reason of the flesh or part vnregenerate which hindreth the worke of the Law otherwise most perfect and is opposite thereto that it neither can or will be subiect to it So as to the end we might fulfill that which the Law requireth which is to be righteous not in our Actions onely but in our verie nature it was necessarie so to haue it sanctified in the person of Christ not supplying that which ours wanteth but wholly and altogether sanctifying vs in himselfe And by this meanes it commeth to passe that wee are after the most precise and exact rule of the Law righteous before God hauing the perfect integritie of our nature absolutely in Christ for which purpose hee saith not might be fulfilled of vs but in vs speaking of Christs owne Sanctitie imputed to vs. Secondly The thorow and perfect obedience which and Righteousnesse to be ours he performed in the whole course of his life both in the duties to God his Father and in respect of men with whom he was conuersant here on Earth whereby all our vile and filthy actions not comming into account our whole life is reckoned most absolutely good and holy not onely void of sinne but full of perfect Righteousnesse as the same Apostle teacheth b Rom. 5. 12. to the end of the Chapter Rom. 5. setting it forth by an excellent comparison of our Sauiour Christ with Adam both in the things wherein they agree in this point and in those wherein they differ They agree in this that each conueyeth his owne to those that are his whom the Apostle therefore calleth many opposing them to that one whom hee considereth as their Head Adam hee conuayeth both guilt and sinne vnto condemnation Christ Righteousnesse and Obedience vnto Iustification they differ in this First Adam deriueth it downe by nature vpon all his posteritie Christ bestoweth it by grace and fauour and free imputation Secondly Adams one sinne condemed all CHRIST iustifieth from many sinnes not that one onely but all other Thirdly Christs Righteousnesse is more auaileable and of greater power to saue then Adams sinne was to condemne for that indeed threw vs downe from the state of Innocencie but Christ hath raysed vs to a more excellent state vnto the heauenly glorie And hereof commeth our Iustification properly so called that is to say Gods censure and Iudgement of vs approouing vs for holy and righteous before him as hauing that Righteousnesse that is able to abide his presence So as euen by the sentence of God himselfe and in his most exact Iustice we are freed and absolued and declared righteous and worthie of euerlasting life which is that the Scripture opposeth to the sentence of condemnation Rom. 8. 33 34. Who shall lay accusation to the Elect of God It is God that iustifieth who can condemne Thus the Apostle speaketh Rom. 5. 18. As by one offence guilt came vpon all men vnto condemnation so by one c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the matter of our Iustification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification it selfe fulfilling of Righteousnesse that is by Christs perfect fulfilling of the Law the benefit came vpon all vnto Iustification of life or to the declaring and approouing of vs iust before God whereby wee obtayne euerlasting life This so noble a benefit commeth to bee wrought by the Resurrection of Christ as the Remission of our sinnes came by his death and sufferings So writeth the d Rom. 4. 25. Apostle to the Romanes He dyed for our sinnes and rose for our Iustification Not that his death had no hand in
I write it Answerable hereunto is that of z Ezech. 36. 26 27. 1. Iohn 2. 8. EZECHIEL I will giue you a new heart and a new Spirit I will set in the middest of you and I will take away the heart of stone out of your flesh and I will giue vnto you a heart of flesh and my Spirit will I put in the middest of you and make that yee shall walke in mine Ordinances and obserue and doe my iudgements whereby this Holinesse is distinguished from imputed Righteousnes which is without vs and in another that is to say in Christ And from both these ariseth the third and last consideration of the Law of God as it is qualified and corrected and hath another nature set vpon it by Christ our Sauiour turned now into a 1. Iohn 2. 8. a new Commandement as the Apostle speaketh or a Law Euangelized and of another temper seruing no more for death and condemnation to those that are his but for helpe and direction for b Psal 119. 106 a Lanterne vnto our feet and a light vnto our steps to teach vs how to walke when we are in Christ Therefore c Luke 1. 6. Zacharie and Elizabeth are both commended as righteous before God because they went in all the Commandements of the Lord. d Iam. 1. 25. IAMES also calleth vs hither He that stoopeth downe into the perfect Law of Libertie and abideth in that hee not being a forgetfull hearer but a doer of workes shall be blessed by his doing And our Sauiour Matth. 5. 17. biddeth vs not to thinke that hee came to dissolue the Law and the Prophets I came not to dissolue them but to fulfill them for which cause also the right vnderstanding of the Law is needfull for vnlesse wee know our Masters will how shall we frame our selues to doe it Fourthly The new life put into vs which wee call Viuification or Quickning commeth from the power of Christs Spirit which rayseth vs vp from the sleepe and death of sinne to awake to liue righteously that e Rom. 4. 5. as Christ was raysed from the dead by the glorie of his Father so we might walke in newnesse of life for if wee bee ingraffed into the likenesse of his death verily so shall we also bee vnto the likenesse of his Resurrection Wherefore the f Coloss 3. 1 2. Apostle saith If yee bee risen together with Christ seeke the things which are aboue not the things which are vpon the earth Teaching that it is by the power of his rising that wee are renewed vnto righteousnesse as by his death we obtaine power to mortifie sinne Fiftly Touching the manner of the The Papists say that in Freewill there is a libertie or strength to receiue or reiect the grace that should quicken it which they call Preuenting Grace and so part the slakes betweene Grace and mans Freewill working there is a difference betweene the grace it selfe of Sanctification and the fruits that come from it In the grace it selfe as in the worke of our new birth man standeth meere passiue before God hauing no power or vertue in him to worke with Gods Spirit or to helpe the worke of Grace yet hee is not in this first renewing of his soule as a trunke or a dead stock for that he hath both reason and faculties or powers fit to receiue the Grace of God when his Spirit doth worke vpon them But in the fruits of Sanctification The Papists make not the Holie Ghost but their owne Free-will the principal agent in this second grace which Free-will they say goeth before and disposeth and prepareth vs to a Iustifying Grace in belieuing in hoping in repenting c. the principal Agent is indeed the verie Spirit of Christ who after the first grace and new Creation abideth and dwelleth in vs not idlely but euer working some good in vs and by vs as it is said Rom. 8. 26. The holy Ghost maketh intercession for vs with sighs which cannot be expressed But a second Agent working with Gods holy Spirit is the verie soule of man or rather the new man or new creature in the soule and all the faculties thereof So that in this second Grace which is the action or worke of faith wee stand not as meere passiue but beeing moued by the holie Ghost wee worke our selues by his Spirit working in vs. Whereupon we are called g 1. Cor. 3. 9. The fellow-workers with God 1. Cor. 3. Touching the distinct degrees of Sanctification In wherein there is no more now required but that sinne beare not the rule in vs and our workes of Righteousnesse though all mingled with sinne the estate we now are in there is a difference betweene it and legall Righteousnesse in that perfection is there required without fayling in any iote eyther in matter or manner Whereas our Sanctification in this life is euermore imperfect fayling much and hath alwaies sin mixed with it not as Chaffe or Darnell is mixed with Whear but as water is mingled with wine that there is no drop of wine but it is water also and that is by reason our new birth is imperfect So that Donatists and Nouatians and those heretikes that were wont to bee called Catharises or Puritanes dreame of puritie and perfection in this life albeit by the grace of Regeneration we desire in all things to liue righteously and well yet still we labour vnder the infirmitie of the flesh h Gal. 5. 17. that we cannot doe the things wee would Whereof the Apostle Paul one more then after an ordinarie sort regenerate giueth in his owne person a noble example Rom. 7. 15 c. I approue not that I worke for I doe not that I would but what I hate that doe I for I am delighted with the Law of God as touching the inner man but I see another Law in my members c. and in the end concludeth Therfore I my selfe in the Spirit indeed serue the Law of God but in my flesh the Law of sinne Wherefore in this estate it is enough if sinne i Rom. 6. 12. raigne not in our mortall bodies it is not required which is impossible that it should not at all dwell in vs. And where the Scripture in many places doth call vs perfect as when it saith k Matth. 5. 48. Yee shall therefore be perfect as your Father which is in Heauen is perfect l 1. Cor. 2. 6. We speake wisdome among those that are perfect m 1. Cor. 14. 20. In vnderstanding bee yee perfect n Eph. 4. 13. till wee come to a perfect man o Phil. 3. 12. As many therefore as be perfect let vs bee thus minded p 1. Iohn 2. 5. Whosoeuer keepeth his Word of a truth in him the loue of God is perfected q 1. Ioh. 4. 12. If we loue one another God abideth in vs and his loue is perfited in vs. r 1. Ioh. 4.
yeeres knowledge or howsoeuer else Reuerence in acknowledging the good things wherein they are preferred and making our vse of them The notes of which Reuerence are rising vp before them Giuing them the honour and place of speaking first c. To them in Authoritie Subiection in a readie submission to their gouernment and obedience voluntarily to doe what they command or when it cannot with a good conscience bee done patiently to beare the punishment To publike authoritie of Magistracie and the Ministrie supplying of Charges and other necessaries for the execution of their Office and a defending of them in the same Touching them in priuate Authoritie To Parents not marrying without their consent and in their necessities to releeue them To Masters faithfull seruice To Husband and Wife each from other mutuall helpe and due beneuolence The Wife also to represent her Husbands vertues and to saue that which hee bringeth in Againe from all Superiours a good example of graue and wise carriage and vsing of the things wherein they are preferred to the others benefit From them in Authoritie first instruction of their Inferiours in the things of God and of their speciall callings Then due recompence of good or euill actions And lastly protection from wrongs From publike Authoritie that is to say from Magistrates maintenance aswell of true Religion as of Peace and Honestie of life From the Ministrie publike teaching From priuate Authoritie prouision of Food and Rayment familiarly to teach their Inferiours and in Prayer to goe before them From both the Parents to apply their Children to that they are fit for and to prouide for them The Father to name the Child the Mother to nurse it From Masters due respect of their Seruants trauailes From Husbands cherishing of their Wiues with all intire affection Secondly it is of equals one vnto another in louing honouring doing of good to all but chiefly to such as by the bond of Nature or profession of the same Faith are more neerely linked vnto vs. And lastly towards our selues the maintayning of our honest credit and sober esteeming of the graces we haue receiued CHAP. XI Of the sixt Commandement THe generall duties of Loue are those that are without respect of degree And respect the Person or the good things belonging to the Person Person as Mercy and Chastitie Mercy is of the duties that touch the preseruation of ones person Where the speciall vertues that leade vs by the hand to the keeping of this Commandement are Meekenesse and Kindnesse Meekenesse in a gentle and peaceable disposition readie to depart from ones right slow to wrath and patient to indure wrongs Kindnesse in a louing disposition and helpfulnesse vnto other not only forgiuing offences but recompencing good for euill CHAP. XII Of the seuenth Commandement CHastitie is of the duties that touch the puritie of ones person both soule and body and that aswell in single life as in the state of marriage which God hath instituted for a Remedie against Vncleanenesse The two preseruatiues of Chastitie are Modestie and Temperance Modestie which keepeth a comely Shamefastnesse in Words Countenance Gesture Apparrell and other things Temperance which is a moderate and sober vse of lawfull Pleasures especially in Meats and Drinkes and in the vse of Marriage CHAP. XIII Of the eighth Commandement THose that respect the good things belonging to the Person are Vprightnesse and Contentednesse Vprightnesse is to hold a lawfull course in dealing about them and standeth in Right and Truth Right which is in dealing iustly Both for the meanes of comming by them that it be by lawfull Purchase or Descent and in the vse of them to doe it frugally and liberally by a cheerefull communicating of them all both in Giuing and Lending One Branch whereof is Hospitalitie CHAP. XIIII Of the ninth Commandement TRVTH is in dealing faithfully As Prudence in iudging aright Simplicitie in speaking and doing the Truth Charitie to take things in the best part c. CHAP. XV. Of the tenth Commandement THis is Vprightnesse Contentednesse is to rest fully satisfied with that which God bestoweth reioycing in anothers good as in our owne which is the top and perfection of Loue. CHAP. XVI Of the Couenant of Workes WIth the Creatures who are thus to doe his Will it hath pleased GOD to make a Couenant which is called the Couenant of Workes A Couenant of Life to the Doers of Death vnto Transgressors Both more or lesse as the Righteousnesse or Sinne aboundeth Life is a continuall Progresse in Holinesse and Happinesse Death is a Sinnefull and Cursed Estate Sinnefull in Darkenesse and a totall corruption of the whole strength of Nature vnto all Vnrighteousnesse Cursed in the Wrath of God and all the euill that commeth of it contrary to the former Coniunction and Communion with him CHAP. XVII Of the Fall of Angels THis Couenant both Angels and Men in our first Parents Adam and Eue kept for a time but left vnto themselues they quickly fell away First of the Angels some onely fell but a great multitude One the Scripture nameth him Satan or the Deuill the chiefe Ring-leader of the rest The Curse vpon them is the fulnesse of Gods Wrath which falling vpon a bare Creature not able to beare the brunt of it crusheth him downe into Hell for euer And this estate is called Damnation drawing with it the full height and top of all Iniquitie hatred of God obstiuate Vnrepentance finall Desperation and such like Notwithstanding it pleaseth God many times to send them some release out of that Dungeon suffering them to dwell in the Ayre and to roame thorow out the World that so they may be Instruments to worke his pleasure here among vs. All this till a Day appointed which we call the Latter Day when they shall receiue their last Doome of an euerlasting and more dreadfull Damnation with Execution accordingly The Angels that fell not are supernaturally vpholden from all danger of falling CHAP. XVIII Of the Fall of Man AFter the Fall of Angels by Satans Temptation of Eue and through her of Adam they and in them all Mankind did fall The punishment vnto them by the great patience and long sufferance of God and in his singular Mercie to make a way for the Redemption of Mankind is so qualified that the vttermost and most extreme furie of it is put off till the Latter Day Whereupon grow two Degrees of this sinfull and cursed estate for either it is in part onely during this Life or in the fulnesse of it after Death In part onely as Sinfulnesse not in the highest pitch Touching their Cursed estate first the Wrath of God vpon them so farre that all things not Blessings onely but his very Graces turne to their Ruine Secondly separation from his Presence Thirdly losse of our former Soueraigntie and consequently of our Power insomuch as both the Creatures are become our enemies and we slaues to Satan Fourthly all kinde of Calamities Ignorance Shame Infirmitie Sicknesse and
from being our guide to leade vs vnto Heauen the same being the proper office of Christ Who b Ioh. 14. 6. is the Way the Truth and the Life as contrariwise they conuince vs euery mothers childe both of impietie to God and iniustice to men in that wee shew not forth the power thereof in our liues but restrayne and keepe it backe vniustly to doe quite the contrarie Insomuch as men naturally knowing c Rom. 1. 19 20 God both his eternall Power and Godhead yet they glorifie him not as God but wax vaine in their reasonings and disputes and rush forth into all vnrighteousnesse against men as the Apostle there at large declareth And the like may bee said of the conscience also that it tendeth onely vnto this to take away all excuse from vs Rom. 2. 15. So as our Desire Will Affections retayne now no part of our former conscience but are wholy brutish sensuall and slaues vnto sinne as wee heard before Not that hereby wee take away all freedome of will from man but we teach that the same hath place onely in the naturall inclinations common to all liuing Creatures which naturally seeke their own good life nourishment maintenance preseruation propagation c. or in the outward actions of this life for matter of manners gouernment of Houses Families Common-wealth Cities c. but not to doe the things that are good and pleasing vnto God The reliques of our former dignitie that yet remaine In the bodie a kind of maiestie in the bodie are c Gen. 9 6. Maiestie and comelinesse of person which bring men many times into a loue and admiration of vs. In the whole d Gen. 9. 2. man there is a certaine soueraigntie that keepeth in awe the brute Creatures insomuch as In the whole man a certain soueraigntie that keepeth in awe the brute creatures The creature here through the fall of maÌ„ receiueth an impaire of his first perfection many sauage beasts that farre excell man in strength doe willingly yeeld themselues to be tamed of him Lastly the punishment of mans transgression resteth not in man alone it is of a more large extent reacheth for mans sake to the other creatures for as they were for his seruice and command made in all excellencie of perfection So by the fall of Adam he hath not onely vndone himselfe and his posteritie but euen the brute beasts and all the dumbe creatures are impayted by it grone vnder that impayre for so God pronounceth Gen. 3. 17. Cursed bee the earth for thy sake And againe Verse 18. Brambles and Bryers shall it bring forth vnto thee And the Apostle Rom. 8. 22. The whole Creation that is all the things created grone and trauaile together vnto this present time And that hee calleth there vanitie or a vanishing and a flitting estate subiect to corruption and decay they hauing a part in the punishment of man to agrieue his curse and to make it more appeare how fearfull his transgression was whereof all the Creatures and the whole frame of the Creation doth feele the smart as e Rom 8. 20. Paul saith They are subiect vnto vanitie for him that subdued them that is to obey the Creatours pleasure who by casting them into this vanitie would leaue it testified how much he is offended with man for whose good he had created them in a farre more excellent condition So much of that which is in part The fulnesse of the curse after death is damnation with the Deuill and his angels This which you haue heard is that miserable and wretched estate which sinne hath drawne vpon all the sonnes of Adam so long as they liue in this World That which we call full cursednesse is a sorer and a more grieuous punishment the full cup of Gods heauie indignation insupportable of all his Creatures No Angell no man not all the Angels or men of the World able to before it or to indure the least brunt of it but forceth miserable man vpon whom it lighteth downe into Hell that horrible place of darknesse where they indure euerlasting torments with the Deuill and his angels such as no tongue can expresse or vtter And therefore it is called The f 2. Thes 1. 9. destruction of the creature The second g Reuel 2. 6. 21. 8. death h 1. Cor. 11. 32. damnation and there is said to bee i Mat. 22. 13. 25. 30. weeping and wayling and gnashing of teeth for first they are separate and quite cut off from the gracious presence of God Present indeed they find and feele him by experience but that presence separated from his fauour is an increase of their feare and horrour not onely so but the wrath of God sensibly pursuing them giueth no rest vnto their soules but as a Worme biteth and gnaweth on them continually the fearefulnesse of which torment what heart is able to conceiue But to giue some glimpse of it the Scriptures vse diuers names The k Mar. 9. 43 44 45 46 47. Worme that neuer dyeth Hell fire Vnquenchable fire The l Reuel 19. 20. 20. 10 14. burning Lake Therefore wretched and fearefull is their condition yea thrice miserable are they and happie had it beene for them if neuer they had beene borne as also our m Mat. 26. 24. Sauiour Christ doth say Two circumstances there are whereby these torments insupportable in themselues are made yet more grieuous First By the place Hell where they are kept fast bound in chaines and fetters of darknesse In regard whereof it is called Outer n Mat. 22 13. 25. 30. Darknesse Secondly By the eternitie of the punishment o Mat. 18. 8. 2. Thess 1. 9. Dan. 19. 2. being euerlasting without all hope of ransome no strong nor mightie man to be looked for that may breake this Prison and let the Prisoners loose no end of punishment nor hope of any end alwayes dying and neuer seeing an end of death Their p Esay 66. Mat. 9. 44 45 46 48. Worme neuer dyeth their Fire neuer goeth out they finde not so much as one q Luke 16. â—4 drop of cold water at any time to quench their thirst A paine otherwise not so grieuous if it haue no intermission nor hope of any ease is worse then a thousand deaths O how much more then doth this exceede which with the first waight thereof breaking the very bones and all the veines and sinnewes of their heart must needes in the euerlasting continuance of it infinitely be increased The sinfulnesse annexed to this estate is hatred of God finall desperation and the full height and top of all iniquitie as in the damned spirits we saw before Further to this estate three things are proper In soule presently till the latter Day First it lighteth vpon men one by one presently after death So hath the wisdome of God ordayned that when the course of this life is runne out
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much
power and comfort of his Spirit whereby he doth communicate himselfe and all he hath vnto vs not in any corporall or bodily presence The time that hee thus ascended both in Soule and the fortieth day after his Resurrection Bodie was fortie d Acts 1. 3. dayes after his Resurrection during all which time hee was conuersant with his Disciples teaching and instructing them aswell in all points of Christian doctrine as in those that belong to the Policie and Gouernment of his Church whereupon the e Heb. 3. 2 3 4 5 6. Apostle saith He was faithfull in all the House of God after a more excellent sort then Moses was The fruit of Christs Ascension into Heauen is our comming thither as shall appeare more at large hereafter And this entrie into Heauen to purchase full Redemption for vs belonged to his Priestly Function wherof the High Priests entring into the Holy of holies once a yeere was a type or figure Heb. 8. 7 12. The fourth and last step is his f Iohn 7. 39. Acts 3. 13. Glorification or the and there sitteth at the right hand of God that is to say enioyeth all Soueraigntie Power and Glorie inriching of him after hee was ascended with an vnspeakeable and incomprehensible though not an infinite measure of all Happinesse Ioy Wisdome Knowledge Excellencie more then all men and Angels haue whereof the g Psal 45. 8. Heb. 1. 9. Psalmist speaketh God euen thy God hath anoynted thee with the Oyle of gladnesse aboue thy fellowes Therefore this is called also his h Acts 2. 33. Exaltation or i Phil. 2. 9. Superexaltation hauing in stead of shame and contempt which for our sakes hee did willingly vndergoe becomming subiect vnto death the most ignominious death of the Crosse all and all manner of excellencie both Kingdome Power and Glorie bestowed vpon him and this is that which figuratiuely is meant by his sitting or standing at the right hand of God his Father Heb. 1. 3. Hauing by himselfe purged our sinnes hee sitteth at the right hand of Maiestie in the highest places Marke 16. 19. The Lord after he had spoken these things was taken vp into Heauen and sitteth at the right hand of God Acts 7. 55. He being full of the Holy Ghost looked stedfastly vp to Heauen and saw the Glorie of God and Iesus standing at the right hand of God A phrase or forme of speech taken from earthly Princes who are said to set them at their right hand whom they are pleased to k Mat. 20. aduance into the principall place of Honour and Administration of their Kingdome First touching his Gouernment and Dominion both the Apostles so expound this Phrase when that which l Psal 110. 1. Dauid saith IEHOVAH said vnto my Lord Sit thou at my right hand till I make thine enemies thy footstoole The one m 1. Cor. 15. 25 rendreth thus He shall raigne till he haue put all his enemies vnder his feet The n Acts 2. 36. other inferreth vpon it Let all the house of Israel therefore know for a certaine that Him God hath made both Lord and Christ For power and dominion both that serueth Ephes 1. 10 20 21. According to his mightie power which hee wrought in Christ when he raysed him from the dead and set him at his right hand in the heauenly Places far aboue all Principalitie and Power and Might and Dominion and euery name that is named not in this World onely but also in that that is to come and hath made all things subiect vnder his feet Of his Glorie the same is manifest in that this verie setting at the right hand of God is o Acts 3. 13. called his Glorification and the p Acts 7. 55. Storie of Stephen coupleth them together He saw the Glory of God and Iesus standing at the right hand of God The fruit of his setting at the right hand of God is very great and in a manner all in all both for his Intercession and Kingdome as we shall haue occasion to note hereafter All that hitherto hath beene said concerneth our Sauiours Hitherto of Oblation Intercession is offering of himselfe we come now to the other part of his Priesthood standing in his Intercession A thing most necessarie to be added to the rest for in vaine were all his Offerings and Oblation if by his Prayers and Supplications to his Father and the continuall presenting of his Merits hee did not purchase Grace that the same should bee made effectuall for vs. Wherefore this as one step higher is added to the former Rom. 8. 34 Who shall condemne It is Christ that dyed nay rather which is risen who also is at the right hand of God who also maketh Intercession for vs. In his Intercession I obserue First that it is the proper Office and Honor of Christ by whom onely we come vnto God Heb. 7. 25. Secondly That it is the requesting and intreatie of the continuall presenting of his Merits to God his Father the continuall presenting of himselfe and the Merits of his Death and Passion whereupon hee is called our q 1. Iohn 2. 1. Aduocate or Spokesman and is said to r Heb. 9. 24. appeare on our behalfe before the face of God and to make If any man sin we haue an Aduocate with the Father euen Iesus Christ that righteous one Å¿ Rom. 8. 34. Heb. 7. 25. his Father Intercession for vs. The word appearing being a word taken from the Courts and Seats of Iustice as we vse to say when the Plaintife or Defendant is called Who is heere to appeare for him Christ therefore is as it were our Attournie to appeare for vs before his Father I make mention of the Father onely because the Father is the first of the three Persons in order who being appeased the Sonne and Holy Ghost are also pleased they all being one as in essence and nature so in will and agreement Thirdly When and how he performed this Intercession namely whilest hee was vpon Earth in so many so sweet so heauenly and so feruent Prayers as he powred forth from time to time for the Saluation of his Elect especially that most solemne and sacred one aboue the rest Iohn 17. wherein being anon to be offered hee did consecrate both himselfe the onely and eternall Sacrifice and vs in and through him vnto his Father by the power and force of which his Prayer the Church of God hath euer stood and shall stand vnto the end And what he did then vpon the Earth the same he doth though not in the same manner now in Heauen not with knees bowed and hands stretched out but yet in such sort as is fit for him to giue and fit for his Father to receiue Fourthly That hee maketh Intercession for all the Elect on the behalfe of those Elect. and for them alone not for the Reprobate and Worldlings Iohn 17. 9. I pray not
operations or faculties to worke great and wonderfull things but the same God there is that worketh all these things in all And so I distinguish those wordes in the question of the High Priests vnto the Apostles c Acts 4. 7. By what power or by what name haue you done this As if they should haue said By what Gifts or Calling noteth the Gift and Grace the other the Function or Calling it selfe Of gifts that are for a mans owne priuate is one knowledge Gifts for a mans owne priuate are knowledge of the Word of Christ and vnderstanding of the Word of Christ An excellent and a goodly grace for howsoeuer knowledge of it selfe without further The Popish assertion that Ignorance is the Mother of Deuotion which the Apostle maketh the Mother of Pride and of Rebellion against God Rom. 10. 3. grace bee not of power to reforme the hart yet it is so necessary that the holy Ghost pronounceth e Pro. 29. 2. Without knowledge the heart cannot bee good And this also is the proper worke of Christ for f Iohn 1. 18. No man hath seene God at any time the onely begotten Sonne who is in the bosome of his Father he hath declared him But knowledge as I said a man may haue and yet be and a taste of the sweetnesse of it which being the highest step that it is possible for any Reprobate to ascend neuer a whit the neerer to his Saluation nor haue made one pace vnto the heauenly Kingdome as touching any reformation of the heart That which followeth bringeth a change and alteration with it which the g Heb. 6. 4. Apostle calleth A tasting of the good Word of God c. meaning the sweet promises of the Gospell and is the furthest step that it is possible for any Reprobate to goe Wherein I obserue foure things First That it is a peculiar worke of Christ and commeth not but from him and h Heb. 10. 29. the Spirit of his Grace Secondly That it is not a counterfeit shew of holinesse or in hypocrisie onely but a matter of truth and an excellent grace of GOD wrought indeed in them touching and affecting their hearts as the Apostle Peter plainly sheweth 2. Pet. 1. 8. They beguile those that i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed had escaped from them that were conuersant in errour Thirdly I obserue the neerenesse and affinitie that it hath with the sauing faith and the fruits of this with the fruits of that in which respect it pleaseth the Holy Ghost to call them both by one and the same name for they are said to bee k Heb. 6. 4. enlightened to l Heb. 10. 29. receiue the Spirit of Grace to m Luke 8. 13. They beleeued for a time Iohn 2. 24. Many beleeued yet he would not commit himselfe vnto them because he knew them all and what was in them Acts 8. 13 Then Simon also himselfe beleeued haue Faith to beleeue that the n Mat. 12. 43. vncleane spirit is gone out of them to flye o 2. Pet. 1. 20. the pollutions of the World to be p 2. Pet. 2. 22. washed to be q Heb. 10. 29. sanctified by the Spirit to be made r Heb. 6. 5. partaker of the Holy Ghost And the mayne sinne committed here-against is termed in the Scripture ſ Mat. 12. 13 32 Sinne against the Holy Ghost So that these men come to the skirt of the Holy Land and as Moses did from Mount Nebo behold it from afar or rather are at the very gate of the Kingdome of Heauen though for lacke of Faith they cannot enter in In nature it commeth so neere that they taste the changeth after a sort mans corrupt nature sweetnesse and excellency that is in Christ as we shewed before out of Heb. 6. 4. In the fruits and effects that a great and wonderfull change is wrought in them in all their parts and powers their Vnderstanding Will affections Wayes For touching their Vnderstanding they are t Heb. 10. 26. inlightened to the Knowledge and acknowledgement of Christ Touching their Will they desire to bee like Gods Children and to bee saued as Balaam did Numbers 23. 10. O that my soule might dye the death of the Righteous and that my last end might be like theirs For their Affections to omit those that comming from the Law and Couenant of workes may be in such as neuer heard of Christ as terrour and pricking of conscience for their sinnes which u Acts 24. 25. Felix had when Paul disputed of Righteousnesse Temperance and of the Iudgement to come to bee sorrie for them as x Heb. 12. 17. Esay that with teares sought the blessing and y Mat. 27. 35. Iudas that repented him and in the anguish of his soule hanged himselfe Those that properly belong to this place are First An imbracing of the Truth whereupon they are said to z Heb. 10. 25. receiue the Word and to receiue the acknowledgement of the Truth as it were taking it in their armes and imbracing it Secondly Ioy and Gladnesse in the sweet promises of the Gospell They a Heb. 6. 4 5. taste the good Word of God and the powers of the life to come they b Mat. 13. 20. receiue the Word by and by with ioy So did the c Iohn 5. 35. Iewes who willingly reioyced for a while in IOHNS light And d Marke 6. 20. Herod that heard him gladly Thirdly Zeale which was in the Galatians e Gal. 4. 15. that receiued Paul as an Angell and would haue plucked out their eyes to haue done him good and yet afterwards fell away So was f 2. Kin. 10. 16. Iehu zealous for Gods cause in the defacing of Idolatrie and yet a g 2. Kin. 10. 31 wicked man Fourthly Reuerence of the Ministers as HEROD h Marke 6. 20. reuerenced IOHN knowing him to bee a iust and a holy man and obserued him Changes in their actions and wayes Beside a confession of their faults with i Exod. 9. 27. PHARAOH I haue sinned this time IEHOVAH is most iust but I and my people are most wicked And k 1. Sam. 15. 24 26. 21. SAVL I haue sinned now c. And a conforming of themselues in the outward duties of holinesse as to heare the Word preached which l Marke 6. 20. Herod did to Prayer c. They haue these First Vexation in themselues and disquietnesse of minde before they commit sinne and feare to commit it So m Marke 6. 26. Herod was sore grieued to grant Herodias request when shee asked Iohn Baptists head and n Mat. 27. 24. Pilate much troubled in minde before he condemned Christ and sought all meanes to put it off Secondly Repentance and a kinde of humiliation for sinnes committed as o 1. Kings 21. 27 29. Ahab that rent his clothes and put sackcloth vpon him and fasted
in the end Death which is the separation of Soule and Body Yet in all this some Reliques of former Dâ—gnitie doe remaine namely in the Minde common Principles of Good and Euill sparkes of that light of Nature and some Seedes of Conscience which notwithstanding are wholly sinfull and doe but serue partly to keepe Men from breaking forth without all shame or regard of honestie partly to make them vnexcusable In the Body a kind of Maiestie in the whole Man a certaine Soueraigntie that keepeth in awe the brute Creatures The Creature here through the Fall of Man receineth an impaire of his first perfection So much of that which is in part The fulnesse of the Curse after Death is Damnation with the Deuill and his Angels In Soule presently till the Latter Day at what time God for that purpose raysing vp their Bodies the whole Man shall receiue the like Doome and Execution accordingly A miserable Change to such Men as then are liuing shall be instead of a Death and rising from it The Creature is then also subiect to an vtter abolition THE SECOND BOOKE OF DIVINITIE Of EMANVEL God and Man our Redeemer CHAP. 1. Of CHRIST THis is the summe of that Doctrine which we haue concerning GOD. The other followeth concerning Emanuel GOD with vs. Emanuel GOD with vs is in one Person the Sonne of GOD and very Man conceiued of a Virgin by the Holy GHOST Who is also CHRIST or Anointed called of his Father euer since the Fall of Adam to be a Mediatour betweene GOD and Man of a Couenant to saue through Faith in him that is by apprehending of the Couenant certaine few Men whom GOD his Father hath chosen from Eternitie and giuen vnto him to set forth in them the prayse of his Mercie This Couenant is called the Couenant of Grace And ratified by the Death of Him that made it hath also the Name of a Testament Being alwayes one and the same in substance it is neuerthelesse distinguished or distinctly to be considered in the Old and the New Testament The Old Testament was the Couenant through CHRIST to come The New Testament is the Couenant through CHRIST alreadie come IESVS the Sonne of Marie CHAP. II. Of the Priesthood of Christ OF the Office of Mediation there be two parts Priesthood and Kingdome Priesthood is in the things which he doth to God for those Elect. The parts are Oblation and Intercession Oblation is the offring vp of Himselfe for them It standeth in two things First the sanctifying of his Humane Nature in all Holinesse from the very first moment of his Conception for the worke of the Mediation Then in the performing of the most excellent measure of Obedience to the Law of God that can possibly fall vnto any Creature One principall part whereof are his Sufferings in taking vpon him our Sinnes and the whole Curse both that of this Life and the fulnesse of it due vnto them after Death All which he fully satisfied The Curse vpon vs here in the whole course of his Life the fulnesse of the Curse vpon the Crosse and Death by dying vnder the power whereof he lay three dayes in the Graue This Righteousnesse or Obedience being the Righteousnesse of Him who is both God and Man doth consequently merit a like supreme measure of Blessednesse euidently seene in the G 〈…〉 s that did follow his Sufferings and were in Soule or Bodie apart or ioyntly in them both In Soule hee went to Heauen presently after Death His Body hee rayled from the Dead glorious the third day at the daâ—â—ning of the Day In his whole Person Soule and Body ioyned together he ascended into Heauen the fortieth day after his Resurrection and there sitteth at the right hand of God that is to say imoyeth all Soueraigntie Power and Glory Hitherto of Oblation Intercession is the continuall presenting of his Merites to God his Father on the behalfe of those Elect. CHAP. III. Of Christs Gouernment of the World in generall SVch is the Priesthood of Christ his Kingdome followeth Kingdome is in the things which hee doth from God for those Elect. The Kingdome of Christ hath two parts One whereby hee gouerneth all the World according to their owne Nature since the Fall In the Angels perfect in Deuils and Men corrupted in the rest of the World peruerted CHAP. IIII. Of the Propheticall Office of Christ And of his Word THe other which is vnto his Church a Companie of Men culled out of the World This latter part contayneth his Propheticall Office and that which the Scripture by excellencie termeth the Kingdome Propheticall Office whereby hee hath a Church vnto himselfe by his Word and the Power of his Spirit The Word of Christ is his publishing of the Couenant of Grace Which of the Old Testament was called the Promise of the New is called the Gospel CHAP. V. Of the outward Church HIs Church is the outward Church or the Church of Gods Elect. Outward is of those that professe to beleeue in Him Seuerall Companies that assemble for the Exercises of the Word are so many Churches and Members of the Whole And in euery of these God hath alwayes some that are His indeed Their Children also are of the Church Vpon the outward Church Christ bestoweth Gifts both for the Churches common good and for a Man 's owne priuate For the common good are first things committed to the Churches keeping then Ministeries and Graces The things committed are his Word whereof wee haue spoken to be preached Sacraments to be administred and other holy Things Preaching is an Instruction of the Church by liuely Voice in the Word of Christ and that by Doctrine or Exhortation Doctrine in laying forth the Truth and confuting of contrarie Errors Exhortation to apply it also to all good vses of comforting denouncing stiâ—â—ing vp reprouing A Sacrament is a signe and seale of the Couenant either for our entrance or continuance in the Couenant The administration is to deliuer them with declaring Christs Institution and Prayer vnto God to make the same effectuall to the end for the which they were ordayned Which the Scripture calleth Blessing or Consecration It followeth to speake of Ministeries and Graces Ministeries are publike Functions in the Church specially for Preaching which includeth the dutie of offering the Churches Prayers and Administration of the Sacraments Among the Ministers of the Word some haue beene extraordinarily inspired of Christ to deliuer both by liuely Voyce and Writing so as they could not erre the whole Truth of Christ and had power to worke Miracles for the confirming of their Doctrine All other Ministeries are to fetch their Light from the Doctrine of those that were so inspired Graces are Gifts for the discharge of those publike Functions Gifts for a Man 's owne priuate are Knowledge of the Word of Christ and a Taste of the sweetnesse of it Which being the highest Step that it is possible for any Reprobate to ascend changeth after a
sort Mans corrupt Nature yet so as it may be lost againe But whoso once of Malice falleth from it can neuer be repayred CHAP. VI. Of the Church vnder the Law THe Church is One and cannot be diuided but hauing regard to the diuersitie of Gods Dispensation it may be distinguished into the Church vnder the Old Testament and the Church in the New That vnder the Old Testament had diuers Rites Ceremonies and Sacrifices Figures of Christ and of the good things we haue in him especially among the Iewes his then peculiar People Whereby the Dispensation of those Times was more obscure and lesse accompanied with Knowledge and other Graces But of all these things as also of their Sacraments which in regard of the outward Signes were a part of the Legall Paedagogie and likewise of the Ministeries that were among them both that of Prophets inspired by whom were written the Bookes of the Old Testament and of other I haue written at large in a Treatise entituled The Old Testament or the Promise CHAP. VII Of the Church in the time of the Gospell TO the Church of the New Testament the Dispensation is in all cleerenesse and perfection Touching the Sacraments and Ministeries of the New Testament there be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with Water to assure our entrance into the Couenant the forme whereof is thus or to this effect I baptize thee in the Name of the Father and of the Sonne and of the Holy Ghost The Lords Supper is a feeding with Bread and Wine to assure our continuance in the Couenant the forme whereof is thus or to this effect For the Bread Take ye eate ye This is my Body which is giuen for you Doe this in remembrance of me For the Cup Drinke ye all of this for this is my Bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as ye shall drinke it in remembrance of me The Ministers of the New Testament were Apostles inspired by whose Ministerie were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. CHAP. VIII Of the Church of Gods Elect. THus farre of the outward Church The other is the Church of Gods Elect drawne to beleeue in Christ ordinarily by Preaching Wherefore with these God maketh indeed his Couenant By vertue whereof our Faith albeit apprehending Christ absent it apprehend Him weakely yet confirmed by the Word and Sacraments Prayer and other holy meanes it neuer letteth goe the Hold but continually groweth till we come to see Christ in his glory So as Faith hath alwayes Hope that is an assured waiting for of that blessed Sight going with it CHAP. IX Of Regeneration HItherto of Christs Propheticall Office The Kingdome by excellencie so termed is that whereby destroying the Old Man by the Power of his Death and Sufferings all that are of the Church of Gods Elect He doth regenerate by the Power of his Resurrection The Day of his Rising which was the first Day of the Creation is for an euerlasting Remembrance of that Benefit come in place of the Sabbath and called the Lords Day beginning when he arose and began to renew the World Regeneration is our spirituall incorporating into Christ euery Member in his due proportion whereby being one with him through him with God and his Spirit ours we become Gods children by adoption Of a regenerate estate there be two Degrees as it were two Ages Infancie and Mans estate Infancie which is during this Life by Faith and therefore by meanes of the Word and imperfectly sealed vp in our owne inward assurance of the Spirit not in the Worlds discerning of it and growing according as our Faith doth grow And this is called the State or Kingdome of Grace Mans estate which is after this Life by Sight and therefore immediately by Christs Spirit and in all Perfection And that is called the State or Kingdome of Glorie CHAP. X. Of Wisedome Righteousnesse Sanctification and Redemption THe Spirit of Christ being ours consequently doth saue vs from our sinfull and cursed estate to inioy all the Good that is in him It standeth in Illumination and Iustification and from thence comming Sanctification and Redemption Illumination Whereby expelling Darkenesse he doth inlighten our Minds with the Knowledge of the Will of God in Christ which the Apostle calleth Wisdome Iustification Whereby forgiuing our sinnes by his taking them vpon him he doth account the Holinesse of his Nature and Righteousnesse to be ours From whence as I said come Sanctification and Redemption Sanctification Whereby slaying Sinne he putteth a new Life of Holinesse into vs to bring forth fruits of Righteousnesse Wherein there is no more now required but that Sinne beare not the rule in vs and our Workes of Righteousnesse though all mingled with sinne are not onely pleasing vnto God through his forgiuenesse of the sinne but haue beside of Gods free Goodnesse looking vpon them in the perfection of his Sonne speciall Promises of Reward made vnto them both in this Life and in the Life to come Redemption Whereby freeing vs from the Curse himselfe becomming a Curse for vs he maketh vs blessed by the participation of his Blessednesse Our Blessednesse in this estate standeth First in the Loue of God anew Whereby all things not the Calamities and Troubles of this Life and also Death it selfe but euen our very sinnes turne vnto our good and in the assurance whereof wee haue Peace of Conscience and Ioy in the Holy Ghost Secondly in that wee are made neere vnto him and haue continuall accesse with boldnesse into his Presence Thirdly in our former Soueraigntie and Power ouer the Creatures whereof commeth free liberty of vsing them all and deliuerance from the Bondage of Satan This also as a noble accesse added thereunto that the holy Angels themselues are made ministers for our good Fourthly in a Spirituall Glorie and Wisedome and other Graces After this Life commeth the fulnesse of Blessednesse more or lesse according to the diuers measure of our Faith here To the Soule in Heauen presently after Death till the Latter Day At what time our Bodies being raysed vp glorious the whole Man shall meete CHRIST comming to Iudgement in the Ayre and there receiue Sentence of all fulnesse of Blessednesse for euer Which we shall inioy taken vp into Heauen by the vertue of his Ascension Certaine Men vpon our Sauiour CHRISTS Resurrection rose againe and are alreadie with him in Heauen So are Enoch and Elias both aliue assumed thither Those that are liuing at the Latter Day shall suddenly be changed after the dead are once risen The Creatures also for our sake shall then be renewed into a Glorious estate not subiect to Corruption A TABLE OF ALL THE principall Points handled in this BOOKE The first Booke CHAP. I. THe scope and drift of the Doctrine of Diuinitie Fol. 1. The Parts 6. Of God his Being Life Vnderstanding and
Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
for it is neere my house and I will giue thee a better Vineyard then it or if it seeme better in thine eyes I will giue theemony to the full value of it He that is so effected will reioyce in anothers good Reioycing in anothers good as in our own which is the top and perfection of loue as in his owne Rom. 12. 15. Reioyce with them that reioyce and weepe with them that weepe which is the top and perfection of loue And heereupon I take it by conference of both the Euangelists MATTHEW and MARKE that our Sauiour Mat. 19. 19. noteth out the tenth Commandement by these words Thou shalt loue thy Neighbour as thy selfe Which else-where is made the whole summe of all the second Table The contrary hereof is first Selfe-loue In q 2. Tim. 3. 2. the latter dayes men shall be louers of themselues Secondly Enuie maligning the good things of another condemned r 1. Tim. 6. 4. He is puffed vp and knoweth nothing but doteth about questions and strife of words whereof commeth Enuie Strife Raylings euill Surmises c. 1. Tim. 6. and the first of ſ 1. Pet. 2. 1. Wherefore laying aside all maliciousnesse and all guile and dissimulation and enuie and all euill speaking Peter 2. Thirdly Reioycing at his hurt The Psalmist complayneth of this Psalme 70. 34. Let them be turned backward and confounded that delight in my hurt let them goe backward for a reward of their shame that say There there And t Obad. v. 12. OBADIAH reprehendeth the Edomites for it Thou shouldest not haue beene glad of the day of thy Brother meaning his affliction the day when hee was made a stranger neither shouldest thou haue reioyced at the Iewes what day they perished This Commandement hath commonly another sence of forbidding onely the first lusts and motions of sinne but the reasons to confirme the Interpretation which I haue giuen I take it vnder reformation are plaine and pregnant which notwithstanding I offer without preiudice of other mens opinions submitting my selfe and them to those that can better iudge First The plaine euidence of the words Thou shalt not couet thy Neighbours house which is to be inforced by the conference of the rest of the Commandements Honour thy father and thy mother Thou shalt not kill Thou shalt not steale thou shalt not commit adultery thou shalt not beare false witnesse hauing all of them a common and a familiar vnderstanding such as euery man at the first hearing doth conceiue This therefore must haue the like And it is a thing in this point worthie to be obserued which the Talmudists cite so oft The u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law they meane the Scripture speaketh according to common vse Now let any man indued onely with reason and vnderstanding be asked what this should meane Thou shalt not couet thy Neighbours house he will certainly answere We must be content with our owne Secondly The word that Moses hath in x Deut. 5. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not long after thy Neighbours house c. Deuteronomie signifieth To long after a thing and To haue ones teeth water at it for so you shall finde it vsed Mach. 7. 1. and in many other places Thirdly The particular instances Thy Neighbours House Wife Man seruant Maide Oxe Asse or any thing that is his declare manifestly that goods and possessions are the proper subiect of this Commandement for which cause Exodus 20. 17. the Wife of our Neighbour his most y Pro. 19. 14. precious possession commeth not in the first place but is set in the middest of other possessions that by the very marshalling of the words it might appeare that this Commandement reacheth not to the desiring of ones Wife for filthinesse and vncleannesse sake Fourthly The order of the Commandements going by degrees from the greater to the lesse and so continually falling till you come to this sinne of couering which is the first step and beginning of all wrong and deceit and yet differeth in nature from them both Fiftly Adde hereunto that which I hold as a certayne ground and is prooued before at large that the corruption both of nature and desire is forbidden in euery one so as this cannot be restrayned to a seuerall degree of sin but a differing and distinct kinde of sinne from those that went before Sixtly and lastly our Sauiour Christ the best Interpreter of the Law doth so expound it Marke 10. 9. when reckoning vp all the Commandements of the second Table in stead of Thou shalt not couet he saith Thou shalt not depriue or bereaue a man of ought hee hath that is couet or desire to haue any thing that is his though it be neither by wrong nor fraude which two are forbidden in the words next before but rest in that which God hath giuen thee which in effect is to loue our Neighbour as our selfe as z Mat. 19. 19. Matthew hath it For that this must needs be the sence of that place Marke 10. 19. I gather first because no doubt our Sauiours purpose was to reckon vp al the Commandements without leauing out any one Secondly Else in so few words hee should make a superfluous repetition and not onely so but also speake darkly and obscurely that which was more cleerely taught before for Thou a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shalt not bereaue cannot bee brought to explaine Thou shalt not steale Thou shalt not beare false witnesse it being a great deale more questionable what is meant by that word then by the other two CHAP. XV. Of the Couenant of Workes THE whole Doctrine of Righteousnesse in With the Creatures who are thus to doe his will it hath pleased God to make a Couenant which is called the Couenant of Workes A Couenant of life or blessednes to the doers of death or of a curse vnto transgressours the seuerall parts and branches of it hath hitherto beene declared which is indeed the perfect rule directorie of all duties whatsoeuer which either we owe to God or to our brethrē for his sake Now if a man shall aske but what good commeth to vs by the keeping of these Commandements This if there were no more is aboundantly sufficient that God is thereby glorified So as if it were possible which notwithstanding cannot be that doing his will we should perish euerlastingly yet ought wee as cherefully and with as readie mindes to obey as if wee were to gaine Heauen by it But see the exceeding bountie and goodnesse of God that will not haue vs serue him for nought He is pleased for the perfect keeping of his Law and the Righteousnesse by him inioyned not onely to promise a recompence of reward but to contract and couenant with vs and vnder certaine conditions as it were to binde himselfe vnto it which is the same that we call the Law or Couenant of workes the first Couenant that euer God made with his Creatures
The summe whereof is in few words He b Rom. 10. 5. that doth these things shall liue by them As on the other side c Gal. 3. 10. Cursed is euery one that continueth not in all the things that are written in the Booke of the Law to doe them For this Couenant requireth workes done by the strength of Nature and according to the Law of our Creation answerable to Gods Iustice the expresse Image whereof is in the Morall Law And therefore the nature of Men and Angels beautified in their first Creation with Holinesse and the light of Gods Law written in their heart is the ground and foundation of this Couenant for otherwise it could not haue stood with the Iustice of God to require these things at their hands vnlesse the Law of GOD had beene stamped and signed in them and their nature made holy and pure able by Creation to doe the same The Couenant therefore of Workes hath those two parts before remembred for the Law of God as all other Lawes that are but streames and shaddowes of that euerlasting Law is vpholden by two things reward and punishment without which there would bee neither care to obserue nor feare to breake it This reward commeth from Gods free and vndeserued goodnesse for what can the Creature deserue at the Creatours hands doing nothing but that which the Law of his Creation bindeth him vnto Wherefore our Sauiour Luke 17. 10. doth admonish when wee haue done all things that are inioyned vs we must say we are vnprofitable seruants for we haue done nothing else but that we ought to doe And therein lyeth a mayne difference betweene the reward and punishment for the punishment is in Iustice and sinne hath indeed a merit belonging to it the merit of Gods heauie wrath and indignation as it is said d Luke 12. 48. He that doth things worthie of stripes shall be beaten c. And againe The e Rom. 6. 23. wages and due desert of sinne is death From this reward it followeth that the exact obseruation of the Law of God hath alwayes a good conscience ioyned with it A good conscience I call that which beareth record to vs that we doe well in all things and therefore are to be rewarded whereof our Sauiour speaketh Iohn 8. 29. The Father hath not left mee alone because I doe alwayes the things that are pleasing to him called therefore good because telling vs we doe well in all things it assureth vs of good The fruit of this good conscience is perpetuall ioy and comfort as the f Pro. 15. 15. Wiseman saith A good conscience is a continuall Feast And therefore this is as it were the gate that leadeth into the possession of the promised happinesse Againe from the punishment it followeth that contrariwise sinne hath attending vpon it guilt and an euill conscience Guilt is an estate that by reason of our sinne bindeth vs ouer vnto punishment and maketh vs subiect to the wrath of God as our Sauiour doth expresse it Mat. 5. 22. He that saith to his Brother Foole is guiltie of Hell-fire Genesis 4. 7. It is compared to a Curre or a Mastiffe Dogge which is alwayes arring and barking against vs If thou sinne sinne lyeth at the doore readie to flye in thy face and to take vengeance on thee g Heb. 10. 22. An euill conscience so called by the Apostle from the effects is that which by reason wee haue sinned telleth vs of the punishment wee are guiltie of and which abideth for vs. The fruit of an euill conscience is perpetuall feare and horrour as appeareth by h Gen. 4. 13. CAIN Mine iniquitie the guilt and punishment which through the same I am subiect vnto is greater then I can beare And in the King of Babel BELSHASSER whose i Dan. 5. 6. Royaltie was all changed his thoughts perplexed him the girdings of his loynes loosed and his knees dashed one against another when hee saw the Bill of his Indictment drawne Felix k Acts 24. 25. also is said to haue beene afraid hearing PAVL dispute of Righteousnesse and Temperance from which hee was so farre and of the Iudgement that was to come which he trembled to thinke vpon Such a terrour doth the guilt of an euill conscience strike into a man and therefore is as it were the Hangman to leade him by the hand to the place of execution as it is said Iob 18. 11. that terrors terrifie him round about and cast him downe following him at the heeles and leaue him not till they haue brought him before the terrible King But neither the reward nor punishment are alike to euery Both more or lesse as the righteousnesse or sinne aboundeth one it is to some more to some lesse as their righteousnesse or sin aboundeth For l 1. Cor. 3. 8. euery man saith the Apostle shall receiue his owne hire or measure of glorie according to his owne worke And the same is to be said of the other member for as the sinne increaseth so doth the punishment as our Sauiour saith Hee m Iohn 19. 11. that deliuered me vnto thee hath the greater sinne both for the guilt and punishment which he shall sustayne And Mat. 11. n Mat. 11. 21 22 23 24. It Life is a continuall progresse in holinesse and happinesse shall be easier for Tyrus and Sidon at the Day of Iudgement then for you The reward as we heard is life o Leuit. 18 5. Ezech. 20. 11. Rom. 10. 5. Gal 3. 12. He that doth these things shall liue by them Life the greatest good that can possibly come vnto a Creature the full blessednesse and perfection of his nature for by it is meant a continuance with growth and increase in all Holinesse Happinesse Honour and immortalitie And what more sweet then life wherein all pleasures are inioyed The punishment is death Genesis 2. 17. In the day thou Death is the contrary to them both eatest of the forbidden fruit thou shalt dye Death therefore is the reward of sinne death both spirituall in a subiection to the power of sinne and reall in an estate subiect to destruction Thus the Apostle Paul doth expound it Ephesians 2. 1 2 3. when hee teacheth that by nature we are first dead in sinne the sonnes of disobedience and then the children of wrath and condemnation Wherfore this is the most fearfull punishment that can bee thought of comprehending the whole Curse of the Law wherein all miseries are enwrapped p Deut. 27. 26. Gal. 3. 10. Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Which because in our corrupt estate it is impossible for men to doe therefore this Couenant is said to ingender children vnto bondage Gal 4. 24. Here therefore is threatned the vtter ruine and destruction Namely in stead of holinesse darknes and a totall corruption of the whole strength of nature
Fruits of the Earth by the Caterpiller the g 40. Oliue Tree to cast her Oliues In goods the h 17. basket the Dough the i 18. increase of the Kine and the flocke of the Sheepe to be accursed that which k 29 33. one hath to bee taken from him by Rapine and Fraud his l 31. Oxe to be slayne before his eyes and he not eate of it his Asse taken away and come no more to him his Sheepe to bee giuen to his Enemies and none to keepe him from this violence And thus for m 48. outward sustenance to be brought to extreme penurie and want of all things that n 44. hee must bee driuen to borrow and not able to lend In estate and honour the o 43. Stranger amongst them to climbe aloft high high and they to come downe lowe lowe the p 44. Stranger to bee the head and they the tayle In ones name fame and estimation to be a q 37. taunt a by-word and a Prouer be vnto all people and to get r 20. shame and rebuke in whatsoeuer they set their hand vnto Particularly of this kind are First Ignorance losing all that excellency of Wisedome Ignorance Knowledge and vnderstanding that was in Adam and in stead thereof a putting on a contrarie habit of blindnesse and errour a manifest fruit of sinne and so noted Deut. 28. 28. Secondly Shame comming from that nakednesse Shame whereby wee are stripped of all the ornaments of our Glorie for that by sinne shame entred into the World it is plaine in that Å¿ Gen. 2. 25. compared with Gen. 37. before Adam and his Wife were naked and yet not ashamed Thirdly All kinde of paine weaknesse and infirmitie the t Gen. 3. 19. woman in sorrow to conceiue and beare the man u Gen. 3. 19. Infirmitie Sicknesse in the sweat of his browes to eate his bread Againe x Deut. 28. 1 22 27 35. hunger thirst wearinesse sores itches sicknesse c. And that these and such like are the fruits of sinne appeareth also by the warning our Sauiour gaue to him that hee had healed of his sicknesse Iohn 5. Iehoua shall make the pestilence cleane vnto thee vntill be hath consumed thee Iehoua shall smite thee wâ—â—h a Consumption and with the Feuer and with a hot burning Ague and with a feruent heate Iehoua shall smite thee with the Botch of Egypt and with the Emeâ—ods and with the Scabs and with the Itch. Iehoua shall smite thee in the knees and in the thighes with a sore Botch that thou canst not be healed euen from the sole of thy foot vnto the top of thy head and in the end Death which is the separation of soule and bodie 14. Behold thou art made whole sinne no more lest a worse thing come vnto thee Therefore Mat. 9. 2. when hee was to heale the man sicke of the palsie hee said vnto him Be of good comfort sonne thy sinnes are forgiuen thee Fourthly Death the separation of the soule and bodie So the Apostle telleth vs Rom. 5. 12. Through death sinne came into the World which bodily death is a part of that death threatned at the first Gen. 2. 17. What day thou eatest of it thou shalt dye And this is as it were the last and vttermost period of all our former miseries in which one they all are comprehended for in death our shame weaknesse and dishonour is most apparant as the Apostle saith 1. Cor. 15. 42 43. that our bodie is sowne that is buried and committed to the ground in corruption in dishonour and in weakenesse And of this nature is a y 1. Co 15 51 52. 1. Thes 4. 15 16. Yet in all this some reliques of former dignitie doe remaine namely in the minde miserable change like to death which shall befall them that are aliue in the latter Day But in all this God hath beene pleased to vse a temper leauing still some reliques of our dignitie and first condition That part indeed of his image which standeth in righteousnesse and true holinesse is quite and cleane abolished that not so much as any steps or fragments doe remayne the z Ephes 2. 1. Apostle bearing witnesse that we are borne dead in sinne but the Image of GOD standeth also in the excellencie of man aboue other Creatures of which dignitie or excellencie but not of holinesse or Innocencie some reliques wee carrie yet about vs And they are first in the minde or bodie alone and by themselues considered then in the whole man In the minde First Common principles of good and euill which Common principles of good and euil sparkes of that light of nature the a Rom. 1. 18. Apostle calleth Truth that is some seed of the eternall Truth both for knowledge of God and of our duties to our brethren as that there is one God and that the same God is to bee serued that hee rewardeth those that keepe his Law and punisheth the transgressors that men must reuerence their Superiours and not harme their Neighbours nor doe iniurie one vnto another And from this light that euerie one carryeth about him and is borne and bred together with him commeth the Law of nature that nature which now wee haue since the fall of Adam therefore Iohn 1. 9. it is said that euery man comming into the World is lightened therewithall And this serueth notably for the collection and gathering of his Church out of the wicked World for if all common honestie all seedes of comelinesse and vertue were vtterly extinguished and put out how could either the Church bee gathered at all or preserued or kept when it is once gathered Secondly A conscience when we doe amisse whereof some seedes of conscience naturally some seedes are left in euerie one the better to represse the vnbrideled course of our affections howsoeuer some struggle to shake them off Rom. 2. 15. their conscience accusing or excusing Now this light of Nature and seedes of conscience which notwithstanding are wholy sinfull left in man are good and holy things in themselues and of their owne nature but in vs vtterly corrupt and naught All whose parts and powers are wholy tainted and defiled with sinne that truly the a Titus 1. 15. Apostle saith Both our minde and conscience is defiled Therefore they serue not at all to iustifie vs as though and doe but serue partly to keepe men from breaking forth without all shame or regard of honestie partly to make them vnexcusable by our owne Wisedome Reason Will Desire or Affections wee were able to doe or to indeuour that that is good but partly to keepe men from breaking out without shame vnto an ouer-bold and audacious defiance of all godlinesse and honestie partly to make vs inexcusable in the sight of God Rom. 1. 20. For first those seedes of Truth and Light which wee haue of God are so farre
Iudgement should then beginne vpon the soules both of the Elect and Reprobate presently departing into their place of ioy or of torment a third place there is not any So saith Peter t 1. Pet. 3. 19. of the wicked disobedient in the time of NOAH That their spirits are in Prison chayned with the fetters of darknesse And the Rich man as soone as he dyed was cast into Hell for being in Hell saith our u Luke 16. 23. Sauiour Christ in torments he saw ABRAHAM a farre off and LAZARVS in his bosome For men in this most excellent part of theirs perish not like bruit beasts as the Sadduces of old and now-a-dayes the Libertines doe teach neither Sadduces and Libertines doth their soule vanish in the Ayre or dye with the bodie till the time of the restoring of all things which is contrarie to the propertie of that spirituall nature but it still liueth and continueth either in paine or comfort Mat. 10. 28. Bee not afraid of them that kill the bodie but are not able to kill the soule Secondly Their soule onely feeleth this heauie torment their bodies resting in the graue till the time of the dissolution of all things Thirdly The condition that men also must vndergoe in the end is the whole extremitie and fulnesse of Gods wrath to seize then vpon them many degrees heauier then the punishment they felt before that Iudgement going before the great and solemne Day wherein all flesh is to bee presented before the Iudge of all the World as it were a pettie Sessions before the grand Assises Wherefore the Apostle calleth the last Day in respect of the wicked x Rom. 2. 5. A Day of wrath because then God will tread out the full Wine-presse of his wrath and y 2. Pet. 2. 9. Peter by excellencie A Day of Iudgement whereto the wicked are reserued to be punished And againe z 2. Pet. 3. 7. A Day of Iudgement and destruction of vngodly men For to this purpose will God rayse vp their bodies in the latter Day that so their bodie and soule which haue both sinned together may be both together punished whereof they shall then receiue their sentence and last doome with execution accordingly But of these two Doctrines the Resurrection and the last Iudgement wee shall haue iust cause to speake more fully and at large hereafter A miserable change to such men as then are liuing A miserable change to such men as then are liuing shall bee in stead of a death and rising from it The creature is then also subiect to an vtter abolition shall be in stead of a death and rising from it The creature also to make the curse of man the greater is then subiect to an vtter abolition hauing in the meane time their being and continuance for the Elects sake as the a 2. Pet. 3 9. Apostle Peter teacheth when to the wicked Scorners that make a mocke of the Comming of Christ and of the end of the World for that all things continue hitherto as they were from the Creation hee opposeth the patience of God deferring the same because of the Elect for whose sake hee holdeth vp the World till their number bee fulfilled that none of his might perish And so that saying of Salomon Pro. 10. 25. may not vnfitly be interpreted howsoeuer another sence serueth very well That the iust man is the foundation of the World yet true it is the Creature shall not at the last Day be in fact vtterly done away but that is not long of the desert which the sinne of man had brought vpon them but by a further mercie of God towards the Elect for whose comfort in Christ they shall stand and be renewed an euident proofe that otherwise in the damnation of all flesh they should vtterly haue beene abolished The end of the first Booke THE SECOND BOOK OF DIVINITIE OF IMMANVEL GOD AND MAN OVR REDEEMER CHAP. I. Of Christ BEfore wee enter vpon This is the summe of that Doctrine which we haue concerning God The other followeth concerning Immanuel God with vs. this part because Christ the subiect it treateth of a Rom. 10. 4. is the end of the Law somewhat would bee said as an inducement to the principall concerning the power efficacie and vse of the Law of GOD for if such bee the condition of all Mankind as wee haue hitherto left them in what shall wee say Is there no means by any thing we can do to attain vnto saluation No verily there is not any for b Ephes 2. 13. we are borne dead in sinnes and are by nature the children of wrath accursed euery Mothers sonne and vnable of our selues or by our owne strength to get out of that curse It is true the Law or Couenant of workes is of sufficient power and abilitie in it selfe to iustifie for by it the Holy Angels that kept their first estate are iustified in the sight of God and by it our Sauiour Christ was iustified and so should Adam and all his posteritie haue beene if they had continued in the obedience thereof but in respect of our weaknesse who are not able to performe it it is now become c Rom. 8. 3. Gal. 3. 21. impossible for the Law to saue vs. Wherefore the d Rom. 3. 20 Gal. 3. 11. Scripture euery where proclaymeth as a thing euident e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cleere that by the Law no man is iustified before God for saith the Apostle Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot disanull the Couenant that was confirmed afore of God in respect of Christ that it should make the promise of none effect The meaning is Abraham foure hundred thirtie yeeres before the giuing of the Law was iustified by faith in the promise or couenant of Grace which could not bee made void by the Law comming so long after as it must if the Law should iustifie To what vse then doth it serue for vs that are fallen It serueth for a threefold vse First To shew and discouer sinne Rom. 3. 20. Therefore by the workes of the Law no flesh shall be iustified in his sight for by the Law commeth the knowledge of sinne Rom. 7. 7. I had not knowne sinne but by the Law for euen lust I had not knowne if the Law had not said Thou shalt not lust Secondly Through corruption of our nature who are sharpest set to doe things forbidden to increase and stirre vp sinne within vs Rom. 7. 8 9 10 11. But sinne taking occasion by that Commandement wrought in me all lust for without the Law sinne was dead but I liued without the Law once But when that Commandement came and was truly vnderstood of me sinne reuiued and I dyed And the Commandement which was for life was found to mee to be vnto death for sinne taking occasion by that Commandement deceiued me and thereby slue mee Thirdly By
and the declaration of those wonderfull things that are in him which by no other way then this could be made knowne appointed first beside the setting forth of his power patience hatred of sinne loue of righteousnesse and other vertues to manifest the riches of his Mercie in certaine both Angels and men knowne vnto himselfe who should be saued and in like sort the greatnesse of his Iustice in certaine both Angels and men to bee condemned wherein in looking to nothing else either present or to come within vs or without vs in Heauen or in Earth but to himselfe alone hee chose vs of his free good-wil and pleasure After which for men themselues the All-wise God much more aduise of nothing but they set the end before them and first the end then the meanes concurring to it After this therefore in order of the causes not in course of time all his purposes being from eternitie and none before or after other hee purposed to create them both holy and righteous like vnto himselfe who hauing free-will to imbrace either good or euill and a nature subiect to temptation should of their owne accord voluntarily fall away thereby subiecting themselues to his wrath and indignation First of the Angels those onely appointed to destruction whom hee neuer would repayre The rest hee did decree to establish by his Grace that they might not lose their standing but abide fast for euer in that integritie which at the first he gaue them Touching Mankinde who were wholy to fall in Adam for those whom he did select and separate to bee saued by his Mercie he purposed in the loue he bare them not to spare his owne onely Sonne the Sonne of his Loue most deare vnto him but to send him into the World to take vpon him our flesh In whom adopting vs for his sonnes being by faith in graffed into him and made one together with him hee would in his good time bestow freely through Grace Wisedome Righteousnesse Sanctification and Redemption The rest hee did decree to leaue in their sinnes and deseruedly to harden and so their destruction to come from themselues the others Saluation from him and from his Mercie So haue you in generall the state and as it we 〈◊〉 the proiect of this Doctrine But before we proceed Those which make the name of Predestination proper to the Elect as though God had not predestinated the Reprobate but onely foreknowne that they should bee such whereas Predestination is spoken of wicked actions Acts 4. 28. and the word equiualent thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fore-appointed is vsed for reprobation Iuae 4. The word prescience or fore-knowledge is misse-vnderstood of many for a bare knowledge in God of all things that shall be especially of the qualities that God fore-saw would be in men whereby he was led to choose or reiect them as Faith or Infidelitie good or euill workes And so they make it a cause by it selfe seuered from his Decree teaching that the Reprobate are onely fore-knowne not predestinate wherein is a double errour beside the mistaking of the word Predestination for First Prescience or fore-knowledge is neuer separate from the Decree of God but alwayes taken for an ordayning and fore-appointing when it is referred to him and therefore his bare knowledge wherby he vnderstandeth all things that shall bee commeth not within the compasse of this word Secondly It pointeth out the free fauour of God and therefore hath place onely in the Elect. to the further vnfolding of it let vs for our better vnderstāding distinguish these words Purpose Predestination and Prescience or Fore-knowledge a word which in this Argument we often meet withall Purpose is Gods generall Decree of all things for the manifesting of his Glorie Predestination is one branch of this Decree to glorifie himselfe by the saluation of some and destruction of other some in the one to shew his Iustice in the other to set forth his Mercie Prescience or Foreknowledge is restrayned to that part of his Decree which concerneth those that shall bee saued signifying a Decree with a loue and liking and when you apply it to the persons is alwayes spoken of the Elect neuer of the Reprobate as Rom. 8. 30. Whom hee did foreknow he did predestinate to be conformed to the Image of his Sonne Rom. 11. 2. God hath not reiected his people whom hee fore-knew 1. Peter 1. 2. Fore-knowne before the foundation of the World So that where the Apostle Acts 2. 23. telleth the Iewes that by the determinate counsell and foreknowledge of God they had staine and crucified Christ then the which there was neuer a fouler deed nor more hatefull to God committed vpon the Earth hee doth purposely make choice of this word to shew that GOD not onely decreed this Action so foule and detestable in the Iewes which determinate counsell noteth But howsoeuer in Iudas and the Iewes hee hated it yet as it was the meanes of redeeming of the World hee loued and imbraced it and therefore saith He was deliuered or giuen vp of God vnto them in his speciall grace and goodnesse These three words therefore Purpose Predestination and Prescience or Fore-knowledge are euery one more speciall then other for Rom. 8. 29. which may seeme to make Predestination subordinate to Foreknowledge speaketh not of Predestination vnto life which in regard of vs is the extreme and end but of Predestination to bee adopted in Christ that is of Predestination to one subordinate meanes as we shall heare anon The words being cleered let vs now open the particular Doctrines that arise wherein I shall not need to meddle with the Angels hauing spoken of them in the former Booke First That there is a Those which teach that God hath not from euerlasting purposed any such Decree but that it lyeth in the hands of euery one to purchase vnto himselfe life if hee will beleeue or death if he lye in sinne Those which hold that God hath predestinated all vnto saluation but the vnfaithfulnesse of many to bee the cause that God either cannot effect that which he purposed or altereth his counsell Predestinate decree and appointment of GOD both vnto life and vnto death to punishment and to glorie wherein all men are not chosen to life nor all ordayned vnto death but some to the one and some to the other g Acts 13. 24. They beleeued saith the Holy Ghost as many as were ordayned to life This is that Booke of Life so oft spoken of in the Scripture The h Ex. 31. 32 33 Booke of IEHOVAH to be i Psal 69. 28. written amongst the iust and in the k Ezecl 13. 9. writing of the house of Israel Againe of the Reprobate Iude l Iude 4. saith Which were before appointed to this damnation And m 2. Pet. 2. 3. PETER For whom damnation since of old lingreth not and their destruction doth not slumber n 1. Thes 5. 9. PAVL to the
famous examples one in the Family of Abraham who hauing two sons Isack and Ishmael Isack onely was accounted for his Seed and that by Gods owne appointment to make it appeare that the Fountain of Predestinatiō is the pleasure of God not the goodnesse of man The other of two Twins in the Family of Isack Iacob Esau both borne of the same father of the same mother and at the same conception whereas neuerthelesse onely Iacob was chosen Esau reiected and that before their birth that neither any good thing in Iacob could bee the cause of the choosing of him nor any wickednesse in Esau of his reiecting but the onely will and pleasure of God for if men were not more brutish then the beasts themselues their owne sence would teach them that since the Will of God is God himselfe a higher and a further reason then his owne Will cannot be sought for vnlesse there were some higher then hee to goe vnto And when Christ himselfe the Wisdome of GOD resteth in this reason Euen l Mat. 11. 26. so O Father because so is thy good pleasure why should wee wretches enquire any further Worthily therefore doth the Apostle there conclude What m Ro. 9. 2◠23. if God willing to shew forth wrath c. haue suffered the vessels of wrath framed to destruction and to make knowne the riches of his Glorie vpon the Vessels of Mercie which hee hath before prepared vnto Glorie As if hee should say What hast thou O man to doe with it if such bee his pleasure But if cursed men will needes ransacke the secrets of the blessed God and inquire a reason of his most holy counsels let them heare how the Apostle n Rom. 9. 14 15 16 17 18 19 20 21 22 23. answereth these Cauillers cleering the Lords Iustice First in regard of the subordinate meanes which hee hath appointed to bring those his counsels to passe namely towards the Elect Mercy comprehending an effectuall Calling through faith whereby they attayne Righteousnesse and Sanctification vnto the Reprobate hardening the fruites whereof are Incredulitie and sinne the proper and immediate causes of their Damnation so that no way can the Lord be accused as vnrighteous either in sauing the Elect vpon whom he first bestoweth Faith and Holinesse of life or in destroying the Reprobate whose incredulitie and sinne doth come betweene And if he should deale with all men so who could complaine of wrong Againe if you looke to the end of Gods counsels in the damnation of the wicked the Apostle saith it is not absolutely and simply their destruction as if God were like an vnmercifull and a cruell hard-hearted Tyrant that taketh pleasure in other mens ruines but it is as he setteth out in the example of PHARAOH to shew forth his power and to haue his Name published in all the Earth making his Glorie to shine in their deserued punishment whilest thereby hee doth declare himselfe an Enemie and Reuenger of sinne Mightie in the execution of his Iudgements Wonderfull in the riches of his Mercie towards the Elect as one contrarie doth set forth another Lastly for the thorow iustifying of Gods most righteous Decree especially of Reprobation which prophane Dogges doe most of all barke against hee both alleageth the Will of God as the rule of all Righteousnesse and his Soueraigntie as the Lord and Creatour of all things in whose hands wee bee as Clay in the hands of the Potter to deale with vs as seemeth good in his owne eyes and to conclude his wonderfull lenitie and mildnesse not onely in so long suffering and forbearing of the wicked but besides in the aboundance of blessings wherewith hee loadeth them which bring vpon them a more iust Damnation Wherefore that which some obiect out of the Prophet that God will not that Ezech. 18. and else-where is delighteth not nor taketh pleasure in the death of a Sinner hath a readie answere for God so farre forth as it is the ouerthrow and destruction of his Creature hath no pleasure in it but as it is a punishment of sinne and a meanes to declare his Iustice Neither can God therefore be said first and of himselfe to hate his Creature for he hateth none which haue not in themselues the cause of hatred euen their own sin being that for which alone he actually hateth any thing his Decree to destroy them was not because hee hated them for the cause of this Decree is his owne most holy pleasure that so he might manifest in them the glory of his Iustice Fourthly Predestination is from euerlasting Ephes 1. from eternity 4. Hee hath chosen vs before the foundations of the World were laid And of o Rom. 9. 11. Iacob and Esau it is said that before that they had done good or euill or before they were the one was hated the other loued In the Epistle to TIMOTHIE p 2. Tim. 1. 9. that the purpose and grace of God to saue vs was giuen to vs that is prepared for vs in Christ before the euerlasting times meaning the whole course of yeeres which hath runne on euer since the beginning of the World in one word before the World was Which saith hee is now made manifest vnto vs by the appearance of our Sauiour Iesus Christ Therefore it is called Predestination as if you would say The fore-determinate counsell of God When before Euen before all ages So Paul q Rom. 9. 23. saith Whom he hath before prepared vnto glorie And r Iude v 4. Iude addeth that the Reprobate are before of old euerlastingly ordayned to Damnation ſ 2. Pet. 2. 3. PETER also that Damnation since of olde expecteth for them So then our Election being from Eternity is certaine and immutable so as none of the Elect can euer come to perish no more then a Reprobate can euer come to bee saued the Decrees The Papists make Gods Predestination mutable of God being all vnchangeable as he himselfe is So doth Paul strengthen the t Ephes 1. 4. Ephesians in the assurance of Gods loue towards them in that being eternall it was not subiect to any change Who hath chosen vs saith he before the foundation of the World This Doctrine is plentifully layd downe in the Scripture comfortable is the place u Rom. 9. 12. Before they had done good or euill that the purpose of God might remayne firme according to the election not by workes but by grace it was said The elder should serue the yonger As many words so many Arguments for the vnchangeable hold of our Election first because it was the Decree and Purpose of Whom Of God particularly made of Iacob and Esau For what cause Not of workes but of his owne grace Therfore doth the Lord after a most wise and wonderful manner cause all things to fall out vnto the best to those that loue God which are called according to his purpose by afflictions by diuers lets
all goodnesse tomorrow may bee altered and so long as this life continueth so long there is a space left for Repentance many are called at the eleuenth houre at the winding and shutting vp of the day in the last act of their life And so was the m Luk. 23. 40. Thiefe vpon the Crosse And our n Math. 21. 31. Sauiour telleth vs that Publicans and Harlots vile and despised persons oftentimes enter into the Kingdome of Heauen before many that carrie a fairer shew Thou oughtest therefore vsing the meanes and setting still at the feete of Christ to esteeme God faithfull that when hee offereth thee grace he meaneth it for thy good and that howsoeuer now thou feele no working of it yet the moments of time are in his hands who calleth how and when he will and still to haue comfort and neuer to despayre Fiftly as Predestination is eyther to Life or Death and giuen vnto him so it is to those subordinate things whereby God hath purposed to bring his determinate Counsell to passe both in the Elect and Reprobate And those are To the Elect an appointment of Christ to be their Mediator and of them to be in Christ which in Gods good time commeth to be wrought by an effectuall calling through faith in him that beeing iustified and sanctified by his Spirit they may so in the end be glorified To the Reprobate hardnesse of heart not to beleeue the Gospell that so they might lye in their sinnes without repentance vntil the wrath of God come vpon them to the vttermost Touching the former the Apostle in one o Rom. 8. 29 30 sentence hath all the lincks of that golden Chaine for whom hee fore-knew and chose vnto life which is Election them also he predestinated to be conformed to the Image of his Son that he might be the first borne among many brethren Here is the first step as if the Apostle should say For them he purposed that his Sonne should die that Christ might be their Head and they through him the adopted sons of God and whom he predestinated thus to be his sonnes This is euerlasting life to know thee the true God and whore thou hast sent â—esâ—s Christ The perfect distribution of all Diuinity Math. 22. 38 39 40. He diuideth the tenne Commandements into the first and second Table and the whole Scripture then extant that is to say the old Testament into the Law and the Prophets 〈◊〉 6. 33. Seeke first the Kingdome of God and his righteousnesse where he seemeth to abbreuiate the Lords Prayer and that his Sonne should be theirs them he also called effectually to beleeue in him which is the second step and whom he called them he also iustified or made righteous through Christ from whence doth proceed as an effect from the cause Sanctification or holinesse of life the third and the fourth steps and whom hee iustified and made righteous in Christ them hee also glorified which is the end and last step of all Our p Iohn 6. 37. Sauiour as he is q Iohn 17. 3. wont in all his doctrines shortly reduceth them vnto two giuing vnto Christ and comming vnto him But to speake of all these things apart The first and the fundamentall ground of all vnto the Elect hidden in the secret counsell of God is Christ himselfe r 1. Pet. 1. 20. foreknowne or predestinated and Å¿ Reuel 13. 6. slaine for vs in his eternall purpose before the foundation of the World was layde and we in like sort elect t Eph. 1. 4. in him that is that being by faith vnited vnto Christ we might be saued by the merit of his death and suffrings And againe u Eph. 1. 5. predestinate to be the adopted Sonnes of God by Iesus Christ This is that our Sauiour saith Ioh. 17. 6. I haue manifested my Name to the men whom thou hast giuen me out of the World for that by giuing he doth not meane the manifestation of his Election by an effectual Calling through faith in Christ but the verie purpose of God to adopt vs in him appeareth Ioh. 6. 36. All that my Father giueth me shall come vnto me Where he doth manifestly distinguish betweene these two making Gods giuing vnto Christ the cause why in their time they come vnto him Christ therefore is Mediator nor any thing that God so respects in him is not the first cause of his Election but onely a subordinate meanes vnto it vnlesse which were absurd a man will say that the disease is not in nature to be thought of before the remedie nor the fall before the meanes of raising vp againe Our Sauiour Christ himselfe for this may be our warrant Iohn 17. 6. where hauing said I haue manifested thy name to the men whom thou hast giuen me out of the World that they should be adopted in and through me By and by he riseth vp a degree higher Thine they were in thine euerlasting purpose for causes onely knowne vnto thy selfe higher and aboue any consideration or respect of me written vnto life and then keeping the respect of order and not of time Thou gauest them vnto me The Apostle likewise to the x Ephes 1. 4 5. Ephesians shewing we are elect in Christ in the verie next words doth explaine it to bee meant of predestinating to adoption through Christ in himselfe that is onely for causes resting in God himselfe not in Christ as he is a Mediator This is it which as we haue heard the Apostle teacheth in the Epistle to the Romanes y Rom. 8. 29 30 Whom hee did foreknow or predestinate vnto life them hee did predestinate to be conformed to the Image of his Sonne What is that Verily the same albeit the Apostle specially apply it to afflictions which wee heard before of giuing vnto Christ and so the words following doe import That he might bee the first borne among many brethren through whom by faith which is the next degree and first manifestation of this counsell being incorporate into him and made one together with him wee obtayne Righteousnesse and Sanctification which are the immediate steps whereby we ascend to glorie Now that men are predestinate vnto both these it is verie plaine for so the Apostle telleth the z â— Thes 2. 13. Thessalonians that God had chosen them to Saluation through sanctification of the Spirit and the faith of Truth Of faith particularly our a Iohn 8. 47. Sauiour saith He that is of God heareth the Word of God you therefore doe not heare because you are not of God So it is in the Acts b Acts 13. 48. They beleeued as many as were ordayned vnto life And for this cause faith is said to be c Titus 1. 1. proper to Gods Elect. Concerning Sanctification of life and the fruits therof the place is very euident Ephes 2. 10. Wee are created in Christ to good workes which God hath before prepared that we
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
lesse from desperation for euen when hee cryed out in the anguish of his soule Why hast thou forsaken me yet he ceaseth not to call him his God of whom he complayneth himselfe to bee forsaken but it grew out of a meere humiliation for howsoeuer as touching his Diuine Nature he were equall with GOD the Father yet he found in his humanitie wherein hee was to pay our ransome an exceeding vnabilitie to satisfie Gods Iustice vnlesse hee might bee pleased fauourably to accept the Sacrifice of his Bodie not as the Sacrifice of a man but as the Sacrifice of his onely begotten Sonne and what was wanting in the weaknesse of his humane Nature to account sufficiently made vp in the worthinesse of his God-head Besides he feared not an vtter desertion or forsaking which to feare were desperation but lest his humane Nature should for a time be left alone without any comfortable assistance of the God-head fearing in that distressefull agonie of his and the verie confusion of the powers of his nature how long it might hold him and how infinitely more it might increase vpon him seeing that hee was not yet come to the greatest of his Passion from whence by a meere naturall desire abhorring paine which may well be without sinne he would haue gladly beene released And therefore praying it might passe from him yet presently submitteth himselfe vnto it Mat. 26. 39. O my Father if it be possible let this Cup passe from me Neuerthelesse not as I will but as thou wilt And againe Verse 42. O my Father if this Cup cannot passe away from mee but that I must drinke of it thy will bee done y Mar. 14. 36. MARKE hath it thus Father all things are possible to thee take away this Cup from mee Neuerthelesse not as I will but as thou wilt The third thing to bee obserued in his sufferings is All which hee fully satisfied that by the power of his God-head hee did indure and went thorow with them and did not take the foile for as a huge stone falling vpon a piece of britle glasse grindeth it all to powder but if it light vpon a thing as huge as it selfe it is not able for to wagge it so the infinite power of his God-head strengthened the humane Nature of Christ to indure the brunt of the infinite wrath and displeasure of his Father in such sort as it did not ouer-whelme him but that in the middest of all his sufferings hee did in a manner conquer and ouercome laying in his humilitie the beginning as it were and foundation of his Glorie and of his Kingdome in his lowe estate Whereof it followeth First that in the middest of his most bitter sufferings he was freed from hatred of God finall desperation and such like which are not of the substance of the punishment but lamentable and fearefull effects in those that are ouercome of it Secondly That hee was not nor could not bee crushed with the waight of it into Hell the place of the damned Thirdly That making satisfaction he did not lye for euer vnder it But how then did hee pay the ransome of our sinnes which is Hell fire the second Death euerlasting condemnation if he neither were in Hell to suffer there and came so quickly out of his suffering here These things as hath beene shewed are no part of the punishment but effects and things annexed to it when the punishment it selfe is not able to bee indured and hath no place where that is borne and satisfied And yet it is more that Christ the onely begotten Sonne of God yea God himselfe should for a small while thus beare the Curse of the Law then if the whole World had suffered eternall punishment in Hell fire The fourth thing is how and which way he satisfied our cursednes here in the whole course of his life all this and when First Our cursednesse here he satisfied in the whole course of his life as z Mat. 8. 16 17 the Euangelist out of the Prophet noteth He healed all that were sicke that it might be fulfilled which was spoken by Esay the Prophet saying Hee tooke our infirmities and bare our sicknesse Secondly the infinite wrath of God his Father hee our full cursednesse vpon the Crosse satisfied vpon the Crosse for thither doth the Scripture euer call vs a 1. Pet 2. 24. Who bare our sInnes vpon the Wood that b Ephes 2. 16. hee might reconcile both in one bodie vnto GOD through the Crosse killing enmitie through it c Coloss 2. 14. blotting out the hand-writing of ordinances that was against vs which was secretly contrarie to vs hee tooke it away nayling it to the Crosse Thirdly Death in the graue where beeing solemnely and death by dying vnder the power whereof he lay three daies in the graue buried to assure vs his death was a true death and not counterfeit nor fayned he lay three dayes vnder the ignominious dominion of it The fift and last thing is the end which is also the vse and fruit of his sufferings Forgiuenesse of sins Mortification or Abolishing of our sinful lusts and the Freeing of vs from death and condemnation as shall appeare hereafter To come vnto the last of those foure heads our Sauiours The glories of Christ that followed his suffrings humbling of himselfe so farre as to be obedient vnto death the death of the Crosse it pleased God to crowne with an infinite waight of blisse as the Apostle teacheth Phil. 2. 9. Agreeable whereunto is that of the Prophet d Esay 53. 10. Esay Seeing he giueth himselfe an Oblation for sinne hee shall see a seede and prolong his dayes And Reuel 5. 12 13. It is the voyce of infinite thousands of holy Angels applauded by all the creatures in heauen and vpon the earth and by the foure liuing creatures and the foure and twentie Elders Worthie is the Lambe that was slaine to receiue power and riches and wisdome and strength and honor and glorie and praise In which two e 1. Pet. 1. 11. Psal 22. the sufferings of Christ the glories that did follow the whole substance of the Gospell standeth as he himselfe teacheth his Disciples Luk. 24. 26. Must not Christ haue suffered these things and so enter into his glorie But had he no glorie at all before he had finished his sufferings Indeed during the time of his humiliation which was all his life long whilest he bare the infirmity of our natures and the punishment due to the same the great happinesse belonging to him was smothered in some sort that it did not so appeare neyther was the time for the full manifesting thereof yet come Howbeit euen then he did not obscurely make ouerture of it many wayes For first in that weakenesse of his flesh he gaue so liuely tokens of his glorie that the f 1. Tim. 3. 16. Apostle feareth not to say euen then When he was manifested in the
things First Grace is not vniuersall nor all doe not receiue it no not so much as the offer of Grace nor an outward calling Many l Mat. 20. 16. saith our Sauiour Christ are called he saith not all but many And so the m Mat. 22. 3 4 King which made a Marriage Dinner for his Sonne sent his Seruants to call not all but those that hee had called that is those whose names he had set downe in a Calender or Roll to bee his Ghests although of those also some n Ver. 11 12 13 were none of his Neither doth it hinder this which is said after o Ver. 9. Go into the high-wayes and bring in as many as ye shal find For the scope of the Parable sheweth that by those that were first bid are meant the Iewes into whose place came the Gentiles that before were alieus and strangers so that by calling of the Iewes onely at the first it is prooued that all men are not made partakers of the outward calling And this if wee had no word at all for it experience it selfe might teach vs for how many hath death ouer-taken in thier Cradles before they could bee called how many of riper yeeres doth darknesse couer that they neuer can see the Light Paul verily p Acts 14. 15. saying that in the ages passed God suffered all Nations to walke in their owne wayes sheweth how many Millions of soules haue perished that neuer heard of Christ But it is the glorie of Christs administration whether in his owne person when he was among vs or by his seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word q Mat. 3. 11. set on the outward Element r 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching ſ Luke 24. 45. openeth mens minds that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth not onely in his Children but euen in the wicked Secondly It is the instinct and motion of Gods Spirit that draweth a man to this Profession Gen. 9. 27. God perswade IAPHETH that hee may dwell in the Tents of SHEM for all the naturall Wisdome of the World is not able to leade vs by the hand to Christ nor to teach vs the knowledge of heauenly things I say not the sauing knowledge of Gods Elect but not so much as that outward knowledge and profession and those common graces which many of the Reprobates doe attayne vnto No man saith IESVS is the Lord but by the Spirit of God 1. Cor. 12. 3. that is the grace euen but outwardly to professe him is a worke of the Holy Ghost And so doth the Apostle there goe thorow the rest of the parts Gifts of knowledge Faculties and Ministeries All which he saith one and the same Spirit worketh And what need we much to labour herein when the very hiding of this sacred Doctrine so many yeeres from all the deepe and wise men of the Earth whilest the Iewes had it alone and at this day from so many famous Common-wealths and Kingdomes to whom wee are not superiour in Learning Wisdome or other Gifts shew that all the wit of the World cannot make vs so much as thinke one thought of Christ till God by his Spirit giue vs light And this which is the first and meanest of Gods fauours is yet a fauour not to bee contemned it being an excellent and a glorious thing to bee though but outwardly Professors of Christ for First Hereby they are seuered from Turkes Pagans and Heathen men and in name are become Christians for that title the t Acts 11. 26. Holy Ghost giueth to all Professors Secondly They are now receiued into the LORDS House and are said to bee within u 1. Cor. 5. 12 13 whereas all others What haue I to doe to iudge them that are without But those that are within doe you iudge But those that are without God will iudge that are not of the Church are said to bee without Thirdly Being members of the visible Church dwelling with and among them they are made partakers of many goodly graces and benefits which God powreth vpon his Church euen vpon the Reprobate and wicked for the Elects sake that are among them as the Psalmist saith that x Psal 29. 9. in his Temple hee vttereth all his Glorie The third thing is it sufficeth for the making of a Church if they bee Professors onely this being but a bare outward calling common to the Reprobate Fourthly They must bee Professors of Christ professing that in words the hauing whereof indeed maketh men truly Christians So the Apostle defineth it Ephes 1. 1. where in stead of naming the Church of Ephesus for to the outward Church he writeth hee vseth this Periphrasis to the Saints that are in Ephesus and to the faithfull in Christ Iesus and 1. Cor. 1. 2. To the Church of God which is in Corinth sanctified in Christ Iesus Saints by calling In regard whereof the same Apostle calleth Christ The foundation euen of the visible Church 1. Co. 3. 11. And this is the right Touchstone to examine al Churches by for what The Papists make three notes of the visible Church Antiquitie Vnitie Vniuersalitie most fondly and ridiculously when as all these are to bee found in the malignant Church in the most wicked assemblies societies Errors haue bin ancient as long as since the Apostles time for euen then the mystery of iniquitie began to worke 2. Thes 2. 7. 1. Iohn 5. 3. and then were there many Antichrists 1. Ioh. 2. 13 Theeues are as vnitie among themselues and so are the Deuils one with another else their Kingdome could not stand Mat 12 25. 26. And Reuel 17. 17. it is said that God put into their hearts with one consent to giue their Kingdome to the Beast As for Vniuersalitie that is so farre from being a certaine badge of the true Church that contrariwise Paul telleth vs when Antichrist shall be reuealed there must be a generall Apostasie and defection from the Truth 2. Thes 2. 3. And in the Reuel we reade that all the World went wōdring after the Beast worshipped the Beast and the Dragon that gaue him power Reu. 13. ◠4. Howbeit we say the Church of God is Catholike or Vniuersall but in a farre other sence then they meane by their vniuersalitie which they intend of a general spreading of itselfe without any great opposition to the contrarie in beautie and much brauerie and multitudes of men glittering and shining in the World whereas we say The true Church of Christ is Catholike or Vniuersall because it is not tyed to any one particular place or Countrie as sometimes among the Iewes it was but in euery Nation God hath those that
the Apostle by this Argument condemneth those that in the Congregation pray in a strange Language there being none for to interpret it For then saith he how shall hee that supplyeth the place of an vnlearned man say Amen at thy giuing of thankes forasmuch as he knoweth not what thou sayest To the Ministers also belongeth the Administration of and Administration of the Sacraments the Sacraments for in that they haue power to deale with the Word it selfe the dispensation of those holy things which are but Seales and Pledges of the Word of the promises made in Christ cannot be denied them the Sacraments being as it were a visible Word in which respect they are said to haue a t Exod. 4. 8. voyce wherefore our Sauiour Mat. 28. 19. coupleth them together Teach all Nations baptizing them c. The Ministers of the Word being some of them extraordinarily Among the Ministers of the Word some haue bin extraordinarily inspired of Christ raysed vp of God other comming in by the ordinary calling of the Church in those of the former sort wee are specially to consider the Ministerie of certaine select persons inspired of GOD to deliuer the truth of Christian Doctrine both by word and writing which were the Prophets of the Old Testament and the Apostles of the New Whereupon wee are said to bee u Ephes 2. 21. built vpon the foundation of the Prophets and Apostles Iesus Christ himselfe being the head corner stone And Peter x 2. Pet. 3. 1. stirreth vp those to whom hee writes to remember the words spoken before of the holy Prophets and the Commandement of vs saith hee the Apostles of the Lord and Sauiour So it is said Reuel 21. 14. The wall of the Citie new Ierusalem had twelue foundations and vpon them the twelue names of the twelue Apostles of the Lambe And in that sence Peter and the rest may well bee taken to bee that y Mat. 16. 18. Rocke vpon which Christ doth build his Church In this point of the Propheticall and Apostolicall Ministerie I obserue foure things First That they spake and wrote by Diuine Inspiration for Prophesie in times past saith the Apostle 2. Pet. 1. 21. came not by the will of man but as they were mooued by the holy Spirit did the holy men of God speake And Paul z 2. Tim. 3. 16. to TIMOTHIE All Scripture is inspired of God and is profitable to teach c. Secondly The manner how they deliuered this Doctrine to deliuer both by liuely voyce which was in two sorts by liuely voyce or writing The liuely voyce was euer in the Church from the beginning to the death of the Apostles All which time there was almost no Age wherein at the least some holy man of God was not extraordinarily stirred vp to deliuer the Doctrine of Truth from the immediate mouth of God although there were many times intermissions as the Historie doth shew And the Church complayneth in the a Psal 74. Psalmes yea this Doctrine was oftentimes corrupted and adulterated but by new Reuelations restored againe and kept in the first Integritie In limiting the liuely voyce to the time of the Apostles it must not so bee taken as if the liuely voyce of the Ministers of GOD did not continue still in the Church but that is of Pastors and Teachers who are and alwayes were to fetch their light from the direction of the Prophets and Apostles it is not of extraordinarie men inspired of the Holy Ghost as the Prophets and Apostles were The reason why a liuely voyce continuing so long as from the beginning of the World vntill the Apostles time should cease with their death doth appeare Heb. 1. 1 2. where it is said that God in many pieces and after diuers fashions of old spake to the Fathers by the Prophets but in these latter dayes he hath spoken vnto vs by the Sonne For so long as the Word was deliuered but by parcels and that there remayned something still behind more cleerely and manifestly to be reuealed which was till he spake fully and lastly by his Sonne so long a liuely voice was necessarie wherewith euery new Reuelation doth beginne but longer there can be no vse of it for that should plainly argue that the Reuelation of the Mysterie of Christ by Christ himselfe were not yet perfect By writing they did deliuer it in the Canonicall and writing Bookes of the Old and New Testament which by way of excellencie wee call the Scriptures or the written Word begunne by Moses and continued during all the time before-mentioned euen to the death of the Apostles Those Bookes are in the Old Testament Genesis c. In the New Matthew c. As for the Bookes commonly called Apocrypha wee acknowledge therin many profitable things contayned and good for morall instruction especially in Ecclesiasticus and in the Booke of Wisdome and some things also necessarie for the vnderstanding of the Storie of the Church yet because they carrie not the print of Gods Spirit which the spirituall man discerneth they are not equalled or matched with the Scriptures And because in many of them flat vntruths and contrarieties may be found and in one and the same Storie contradictions with the true Storie penned by the Holy Ghost and in most of them diuers things either friuolous and absurd or manifestly false and forged or Doctrines taught and commended which the Word of God condemneth we cannot without impiety lift them vp into the Chaire of Truth Beside They were neither written in the Hebrew nor receiued of the Iewes b Rom. 3. 2. 9. 4. to whom were committed all the Oracles of God vnder the Old Testament But that those which we call Canonicall Scriptures were inspired of God is to be proued by arguments and reasons taken from the Bookes themselues As first the Maiestie of the Word in so great simplicitie and so familiar and plaine a stile so piercing and effecting the conscience which all the eloquence of the world and lay it all together is not possibly able to doe although there lacke not also eloquence in the Word but heauenly and diuine Secondly The harmony and consent of so many persons writing at seuerall times in seuerall places and ages of seuerall arguments and matters all iumping and concurring in one as led by one and the same Spirit Thirdly The holinesse of the matter it selfe not sauouring of the world but leading vs by the hand out and from aboue the world Fourthly The prediction of future things many hundred yea thousand yeeres before they came to passe which all fell out accordingly Fiftly The secret and hidden things there discouered which no wisdome of the earth no wit of man was able to reach vnto Some few sparkes whereof stollen from hence haue cast such a light in the writings of Heathen men as hath made them to seeme diuine Sixtly The faithfull and sincere dealing of the Pen-men whom
childrens bodies are not able to beare the other And here a three-fold Ceremonie is to bee obserued First The sprinkling secondly The lying as it were vnder the water thirdly The rising out of it all which the Apostle noteth Rom. 6. 3 4. The grace signified is our incorporating into Christ And therefore it is called i Tit. 3. 5. According to his mercie he hath saued vs by the Lauer of Regeneration The Lauer or Sacrament of Regeneration and thereupon wee are said in Baptisme k Gal. 3. 27. As many of you as are baptized into Christ haue put on Christ to put on Christ Whereof followeth First That it is the first Sacrament of the Church as birth is the first beginning of our life Secondly Children of beleeuing Catabaptists that denie the baptisme of Children parents in that they are members of the Church and partakers of the Couenant cannot bee shut from Baptisme which is the Sacrament thereof no more than they might from Circumcision Wherefore our Sauiour l Mark 10. 14. saith Suffer little children to come vnto me for vnto such belongeth the Kingdome of God Thirdly that is to bee done The Donatists and Nouatians that hold Rebaptization The Papists teach that Baptisme hath onely force to purge sinnes past The Nouatians denie forgiuenesse of sinnes to them that fell after Baptisme but once only as men are borne but once yet it assureth vs of our vnion with Christ not once but all the dayes of our life and testifieth the forgiuenesse of all sinnes past present or to come And therefore is said to saue vs 1. Pet. 3. 2. Fourthly Hereupon wee are said to be baptized into the name of the m Math. 28. 29 Father and of the Sonne and of the Holy Ghost because by Baptisme we being consecrate to God are ioyned to him to beare his name as the wife beareth the name of her husband Fiftly It is a Sacrament also of our vniting into the Church Therefore n Gal. 3. 27. Paul after he had said As many of you as are baptized into Christ haue put on Christ immediately addeth For all you are one in Christ Iesus Sixtly Being a seale of Regeneration consequently it sealeth vp the fruits thereof Iustification and Sanctification Hee hath saued vs saith o Tit. 3. 5 6 7. PAVL by the Lauer of Regeneration and of the renewing of the holy Spirit which hee hath shed forth vpon vs richly through Iesus Christ our Sauiour That beeing iustified by his grace wee might be made heires in hope of euerlasting life A seale it is of Iustification in this sort first Of the hiding and couering of sinnes by the couering of the childes face with water Secondly of Christs accomplishment of the Law making vs righteous by the water washing and making cleane the Bodie It is a seale of Sanctification thus First The water lying vpon the childes face declareth that the old Adam in the baptized person is buried with Christ our Sauiour Secondly As after the water shed from the Bodie the Bodie appeareth white and cleane so doe wee rise and appeare in newnesse of life and hereof it is called a p Mark 1. 3. Sacrament of Repentance Iohn baptized in the Wildernes and preached the baptisme of Repentance vnto the forgiuenesse of sinnes Matth. 3. 11. I baptize you with water vnto Repentance The forme whereof is thus or to this effect I baptize thee in the name of the Father and of the Sonne and of the holy Ghost All these vses both for Iustification and Sanctification and the distinct parts of euery one the Apostle notably setteth forth Rom. 6. 3 4 5 6. Know yee not that all wee which haue beene baptized into Iesus Christ haue beene baptized into his Death Wee are buried then with him by Baptisme into his Death that like as Christ was raysed from the dead vnto the glorie of the Father so also wee should walke in newnesse of life For if wee bee grafted with him to the similitude of his death euen so shall we be to the similitude of his resurrection Knowing this that our olde man is crucified with him that the bodie of Sinne might be destroyed that henceforth wee should not serue Sin The forme of Baptisme which the Minister is here to vse is this q Matth. 28. 19 I baptize thee in the name of the Father and of the Sonne and of the holy Ghost The Lords Supper is a receyuing of Bread and Wine to assure our growing vp in Christ where the outward signe is double as before in Baptisme The Lords Supper is a feeding with Bread and Wine First The matter both r Matth. 26. 26 27. bread Papists by their Doctrine of Transubstantiation take away the signes in the Supper and wine of which Elements God made choyce because they are the chiefest meanes of nourishment And of them both to shew how plentifull and assured a Redemption we haue in Christ The kind of Bread must bee The Popish Wafer-cakes ordinarie Bread according as our Sauiour Christ tooke such as was vsed at the common table at that time Secondly The action which is the Ministers breaking of bread and powring forth The Superstition of the Papists which will haue it thrust into their mouthes of wine with his deliuering of them both and the peoples receyuing of them Matth. 26. 26 27. As they did eate Iesus tooke Bread and when he had blessed he brake it and gaue it to his Disciples and said Take eate c. Also he tooke the Cup and when he had giuen thankes he gaue it to them saying Drinke c. And of this Wine all are to The sacriledge of Poperie robbing the people of the vse of the Cup. Their priuate and Corner-Masses drinke aswell the people as the Minister so expresly prouided Matth. 26. 27. Drinke yee all of this which is more than he said of the Bread The graces signified are our growing vp in Christ to assure our continuance in the Couenant wherein is noted our continuance in him with increase and consequently iustification and holinesse of life for in the elements themselues the Bread and Wine set before vs the Bodie and Bloud of Christ Matth. 26. 26 27 28. He brake the Bread and said Take eate this is my Bodie Also he tooke the Cup and said Drinke yee all of it for this is my bloud of the New Testament that is shed for many Their nourishing of our Bodies signifie his spirituall feeding of our Soules 1. Cor. 12. 13. By one Spirit we are all made to drink into one Spirit which quickneth and putteth life into vs. In the Actions the Bread broken before our eyes doth represent Passion and sufferings 1. Cor. 11. 24. ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Matth. 23. 38. Behold your house is left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto you desolate That is most certainely shall be left and that shortly He tooke
iustifying but because our Iustification begunne in his death was perfectly made an end of when he rose from the dead From Iustification two things doe follow Sanctification from whence commeth Sanctification and Redemption and Redemption or Holinesse and Blessednesse Holinesse as the fruit Blessednesse the reward Rom. 6. 22. Being freed from sinne and made seruants vnto God which hee said before Verse 18. to bee seruants vnto Righteousnesse You haue your fruit vnto Sanctification and the end euerlasting life And as death before comprehended our sinfull and cursed estate whereunto these are contrarie so the Scripture is wont to note them both in one word of Life euerlasting begunne on Earth and perfected in Heauen for that the Righteousnesse of Christ made ours by Faith is effectuall in vs vnto eternall Life by the Spirit of CHRIST who sanctifieth and quickeneth vs. By Sanctification I meane the renewing of vs to Sanctification whereby Holinesse and Righteousnesse by his Spirit dwelling in vs when e Rom. 6. 18. being freed from sinne we are made seruants vnto Righteousnesse and not onely f Esay 1. 17 18. Cease to doe euill but Learne to doe good nor be onely g Râ—â— 6. 11. Dead vnto sinne but liuing vnto God through Iesus Christ which the Apostle Peter calleth To h 1. â—et 2. 24. foregoe sinne that we may liue vnto Righteousnesse and againe to be i 1. Peâ— 4 6. condemned as touching men in the flesh and to liue as touching God in the Spirit The former of these two is commonly called Mortification slaying sinne or the slaying and beating downe of the lusts of sinne when through the power of the Spirit of Christ they are not repressed onely and kept from breaking out but subdued and conquered within vs as the Apostle teacheth Rom. 6. 6 7 12 13 14. Therefore it is called A crucifying of the flesh A doing away of the bodie of sinne And to the end wee may know it must bee thorowly done the Scripture not onely speaketh of our dying vnto sinne but that the old man must bee buried also Rom. 6. 4. This abolishing of our sinfulnesse or mortification of sinne within vs doth Paul ascribe to the power of the death of Christ when hee saith that k Rom. 6. 3 4 5 6 7. we are baptized into the death of Christ buried together with him and engraffed into the likenesse of his death that our old man might be crucified together with him and the bodie of sinne done away that we might no more serue sinne for he that is dead is free from sinne And to the Hebrewes l Heb. 9 14. that it is the bloud of Christ shed and and powred forth for vs which purgeth our conscience from dead workes to serue the liuing God To the m Gal. 6. 14. Galatians hee saith that by the Crosse of Christ the World is crucified vnto them and hee vnto the World And Colos 3. 3 5. Because wee are dead with Christ hee gathereth that wee are to mortifie our members that are vpon the Earth The latter is called Viuification or Quickening And here are two most precious linkes of the Golden Chaine of our Saluation the imputed Righteousnesse we haue in Christ and as in some sort it may be called n 1. Iohn 3. 7 renewed Righteousnesse in our selues But these two are distinguished the o 1. Cor 6. 1 1. Cor. 1. 30. one is wont to bee called Righteousnesse or in respect of the worke of Christs Spirit Iustification the other Holinesse or Sanctification which noble complement holds vp the whole frame of Christian building and are as it were the two posts of the house that Samson shooke whereupon all the building stood And as the Elme and Vine flourish and fall together so fareth it with these twaine that where the one is the other must needs be for this is one part of the Couenant which God hath made with vs not only to be our God but that wee should bee his people and not alone to be mercifull to our sinnes and to remember our iniquities no more but withall to write his Lawes in our hearts to doe them whereupon it is that the Apostle saith Follow p Heb. 12. 14. after Holinesse or Sanctification without which no man shall see God In the Doctrine of Sanctification these things I consider First We haue hereby he putteth a new life of Holinesse into vs. Pelagians that make grace naturall Semipelagians that make the first grace to concurre with nature and onely to be a helpe to weake and infirme nature The Papists in like sort call this worke of the Holy Ghost not the Creation of any new Creature which was not before but the stirring vp of some Goodnesse and Sanctitie lost in nature as they dreame after the Fall which they call also Freewill and say it was not lost in the Fall but weakened And therefore define Sanctification to bee Gods preuenting grace quickening the Freewill or an externall motion standing as it were without and beating at the doore of the heart a new life of Holinesse put into vs. A totall change from that which is naturall to that which is not onely supernaturall but euen opposite contrarie to our corrupt nature q Rom. 12. 2. Ephes 4. 23. Titus 3. 5. renewing vs vnto the state of our first Creation or vnto that former integritie which wee lost in Adam Whereupon wee are said to be r Ephes 4. 24. Created againe according to God vnto true Iustice and Holinesse and to be Å¿ Col. 3. 10. renewed vnto knowledge according to the Image of him that created vs. Hence it is that the worke of Sanctification is termed A t Psal 55. 20. change An after-mind or a change of the minde and that to the best which wee commonly translate Repentance A u Ier. 4. 1. and in diuers other places turning c. And in this respect also considering the qualities whereunto we are renewed as the worke it selfe of our renewing wee are said to bee new creatures 2. Cor. 5. 17. and Gal. 6. 15. Secondly From hence proceed the fruites of Righteousnesse to bring forth fruites of Righteousnes that very Righteousnesse prescribed in the Law Therefore x Ier. 31. 33. Ieremie calleth it The putting of his Law in the middest of vs. And Paul exhorting hereunto layeth downe both the parts of this Righteousnesse Holinesse and true Iustice Ephes 4. 24. so that whatsoeuer was said before of Righteousnesse in generall and all the notes and qualities thereof are to be referred hither being all of them such as ought to be in euery man that is sanctified Thirdly This Righteousnesse is inherent and in our selues wrought within vs by the Spirit of Christ for this y Ier. 31. 33. Ieremie reciteth to bee one part of Gods Couenant with his people I will put my Law in the middest of them and in their heart will
Touchstone of his Tryall And therefore this kinde of satisfaction is blaâ—phemous and derogatorie from the death of Christ who is our onely Sat 〈…〉 ction Ransome and Redemption therefore or practice of Repentance I call A continuall sorrow for our sinnes and a purpose to resist against them for sorrow a griefe for sinne committed is one speciall part of Repentance whereof the whole many times doth take the name 1. Cor. 10. 7. The sorrow which is according vnto God worketh a change of mind vnto saluation neuer to bee repented of where both these parts as you see are comprehended Six things are to be noted in true Repentance First The notes or signes of Repentance the Apostle 2. Cor. 7. 11. reckoneth these seuen First Studie or diligence to rouze our selues out of sleepe and securitie of sinne Secondly A defence excuse or cleering of our selues not by standing in it as if we had done well or making lesse of it then the qualitie of the offence deserueth but asking pardon for our fault in that we did it not wilfully and with malice but of frailty and infirmity and that so as none more then we are offended therewithall A notable example whereof wee haue in that Confession of the Church Cant. 5. 1. I slept but my heart waked Thirdly Indignation or an holy anger against our selues for it Fourthly A feare lest wee should fall againe into the like Fiftly A longing to bee deliuered from the bodie of sinne and to be made perfect Sixtly Zeale to God and to all goodnesse Seuenthly Reuenge by taming and chastizing the flesh and taking as it were our penniworths of it that we runne not into the like hereafter And therefore both forbearing lawfull things that wee may the better abstayne from vnlawfull and flying lesser sinnes lest wee fall into greater and all those things that haue beene the meanes to lead vs vnto sinne before The second is the fruit of this Repentance A restoring of vs vnto the former good estate from the which through frailtie wee are falne So saith ELIHV Iob 33. 25 26. His flesh is softened more then in his childhood he returneth to the dayes of his youth when hee doth humbly pray to God he doth accept him so as hee beholdeth his face with reioycing and he restroreth a man to his Righteousnesse And Dauid after his great fall prayeth t Psal 51. 14. Restore vnto mee the ioy of thy Saluation Thirdly What sinnes true Repentance doth free vs from All without exception how great soeuer and how many soeuer the same bee secret knowne wilfull or whatsoeuer else except that one sinne against the Holy Ghost which none of the faithfull can fall into nor can be repented of for the multitude of our sinnes is not to be compared with the Infinitenesse of GODS Merits but is infinitely surpassed and ouercome of it Esay 1. 18. If your sinne were as Scarlet double dyed they shall be as white as Snow if they were as red as Purple they shall be made like vnto the Wooll for my thoughts saith the Lord Esay 55. 8 9. are not as your thoughts nor my wayes as your wayes my thoughts and wayes of mercie and forgiuenesse as your thoughts and wayes of wickednesse they are too base and shallow to bee compared to them but as the Heauens are higher then the Earth so and infinitely more are my wayes higher then your wayes and my thoughts aboue your thoughts DAVID Psal 103. 10 11 hath the like comparison Hee dealeth not with vs according to our sinnes nor requiteth vs according to our iniquities but as high as the Heauens are aboue the Earth doth his kindnesse preuaile towards them that feare him Fourthly That Repentance is not in our owne power when wee are once renewed but it is the speciall worke and Grace of God to touch our hearts being falne as it was at the first to quicken our soules Therefore it is the Prayer of Ephraim that is of the Church of GOD u Ier. 31. 18. Conuert thou me that I may be conuerted And in the x Lam 5. 21. Lamentations Turne thou vs vnto thee O IEHOVAH and we shall be turned So Cant. 5. 1. it was the voyce of Christ that awakened and raysed vp the Church when she slept in her sinnes Fiftly That God in his time will rayse vp all that are his how long soeuer they sleepe in sinne as hee promiseth in y Hoshea 2. 14 Hoshea and as wee see in Dauid who lay in his sinne without Repentance some whole yeere as it is very like and that seemeth to bee the force of the Argument which the Church vseth Ierem. 31. 18. Conuert thou me that I may be conuerted for thou art IEHOVAH my God As if she should say For thou onely art able to doe it and wilt doe it for thy Couenant sake Howbeit this must not make vs the lesse to feare sin because the Children of God at one time or other repent them of it No not onely the vgly face of sinne contrarie to the Image of God who is Holinesse it selfe and the authour Satan from whom it commeth but the fruits and lamentable effects thereof shew how much it is to be detested First Wee offend God and make sad his holy Spirit Esay 63. 10. But they rebelled and grieued his holy Spirit Ephes 4. 30. Grieue not the holy Spirit of God by the which you are sealed vnto the day of Redemption Secondly We grieue and offend his Children So the Apostle z 2. Cor. 2. 5. to the Corinths declareth himselfe and all the Church to haue beene grieued with that fact of the incestuous person If any man haue grieued he hath not grieued me but in part that I doe not ouer-charge him you all Thirdly We cause his Gospell to be blasphemed and euill spoken of Rom. 2. 24. The Name of GOD for your sakes is blasphemed amongst the Nations Hereby is Dauids sinne made the fouler and more hatefull 2. Sam. 12. 14. Because in so doing thou hast caused the enemies of IEHOVAH to prouoke and contemne him Fourthly We make other to stumble and fall whereof we know what our Sauiour saith Mat. 18. 6. Whosoeuer offendeth one of these little ones that beleeue in me it were better for him that a Milstone were hanged about his necke and he drowned in the bottome of the Sea Fiftly Wee wound our owne soules with the conscience of our sinnes and the terror of Gods Iudgements As Dauid confesseth of himselfe a Psal 51. 10. Make mee to heare ioy and gladnesse that the bones which thou hast broken may reioyce Sixtly We bereaue our selues of the sweet comforts we haue felt and that are to be had in him as it followeth in that Psalme b Psal 51. 14. Restore vnto me the ioy of thy saluation and with thy free Spirit vphold me Seuenthly Wee bring manifold troubles and afflictions vpon our persons vpon our Wiues Children Families and those that belong
vp vnto full and perfect Happinesse And thereof came those Phrases e Iohn 6. 47. He that beleeueth in me or as it is in another place f Iohn 3. 36. Hee that beleeueth in the Sonne hath euerlasting life and commeth not vnto iudgement but is passed from death to life g 1. Iohn 5. 12. Hee that hath the Sonne hath life h 1. Iohn 3. 14. Wee know that wee are alreadie passed from death to life because we loue the Brethren That is the reason why the i Rom. 8. 29. Apostle speaketh in the present or time past not in the future when he saith Whom he hath iustified them he hath also glorified The particularities of this degree of Happinesse beside our Vnion with Christ and through him with God whereof wee haue spoken alreadie are these that follow First The loue of God k Heb. 12. 6. anew that now he vouchsafeth First in the Loue of God anew to call vs friends As we reade of ABRAHAM that he was called the friend of God Iames 2. 33. Whereof follow three excellent consequences First His generall goodnesse in the gouernment of the World doth after a more speciall and louing manner extend vnto the faithfull and that three manner of wayes First In an extraordinary bountie and goodnesse In which sence the l 1. Tim. 4. 10. Apostle calleth him the Sauer and Preseruer of all men but especially of the faithfull And m Psal 68. 20. Dauid saith The God of our Saluation lodeth vs with benefits day by day Secondly In a most fatherly prouidence ouer his Church and chosen people of whome hee letteth not so much as n Psal 34. 20. one bone to bee broken keepeth them in all their wayes that they should not o Psal 91. 22. dash their foote against a stone Nay the p Luke 12. 7. very haires of their head are all numbred And q Zach. 2 8. he that but toucheth them toucheth the apple of his eye Whereupon wee are r 1. Pet. 5. 7. willed to cast our care vpon God for hee careth for vs. A Doctrine full of most sweet comfort the vse whereof is large and reacheth very farre all our life is subiect to an infinite heape of euils whether we looke vpwards or downe vnto our feet A thousand dangers compasse vs about at home and abroad rising vp and lying downe walking and sitting stil On euery side of vs how many things there be that threaten dāger yea to the verie taking away of life In the middest of these how were it possible for a man to bee quiet if hee did not rest assured that God had a speciall care of him which when once his heart conceiueth by and by all feare and perplexitie flyeth from him and casting all his care on God Hee saith boldly ſ Psal 27. 3. Though an Armie pitch against me my heart shall not bee afraid Though Warre rise vp against mee in that will I haue trust t Psal 3. 6 7. I will not feare for tenne thousand of people that haue set their Tents round about mee but will lye downe and sleepe and wake againe for IEHOVAH holds mee vp u Psal 118. 6 7 Heb. 13. 6. IEHOVAH is with mee and my helper I will not bee afraid what man can doe vnto mee And therefore also hee taketh as made vnto himselfe those golden promises mentioned in the Psalme x Psal 91. 3 4 5 6 7. He shall deliuer thee from the snare of the hunter from the plaguie pestilence with his feathers shall he couer thee when thou betakest thy selfe vnder his wing a shield and buckler his truth shall bee Thou shalt not bee afraid of the feare by night of the Arrow that flyeth in the day of the Pestilence that walketh in a mist of the Murraine that wasteth at noone day a thousand falling at thy side and ten thousand at thy right hand it shall not come neere to thee In a word no open nor secret outward nor inward bodily nor spirituall euill no not at any time shall bee able to preuaile against thee Thirdly In all kindnesse and mercie comforting them in their distresses as hee hath promised To y Esay 25. 8. wipe away all teares from their eyes And againe z Esay 49. 15. Though a Mother forget her childe yet will I not forget thee Sorrow saith a Psal 30. 6. DAVID may come in the night but in the morning is singing And in the Prophet ESAY b Esay 54. 7 8. For a little time I haue left thee but with euerlasting Mercies will I gather thee with a little wrath did I hide my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee The second consequence is that all things turne vnto whereby all things our good We know saith the c Rom. 8. 28. Apostle to the Romanes that to them that loue God all things worke together to good In which respect he saith in d 1. Cor. 3. 21 22 another place All things are yours whether life or death or things present or things to come c. To declare this more particularly First The calamities and troubles of this life are not not the calamities onely and troubles of this life now any punishment of sin vnto vs which is all borne in Christ but fatherly chastizements for our amendment whereunto that sentence of the Apostle Rom. 8. 28. more specially driueth And this is the Couenant and promise of God Psal 89. 31 32 33 34. If his sonnes forsake my Law and walke not in my Statutes c. I will visit their transgressions with the Rod and their inquitie with stripes but my kindnesse I will not put from him nor falsific my faith Secondly Death it selfe hath lost his sting and the and also death it selfe Graue his victorie Being no more fearefull and terrible but the gate of hope and a sweet pleasant passage vnto life and immortalitie In so much as knowing the nature of it to be changed from a punishment of sinne which properly it is vnto a good and happie thing wee come now to desire it and to wish for it Phil. 1. 23. I desire to bee dissolued and to bee with Christ Wherefore 1. Cor. 3. 22. death is said to be ours and to serue for our good And to the e Heb. 2. 14 15 Hebrewes that Christ by his death doth set vs free from all feare of death Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing ouer it O Death where is thy sting O Graue where is thy victorie Thirdly Our verie sinnes by the wonderfull Goodnesse but euen our very sins turne vnto our good of God and his admirable and vnspeakable Wisdome who bringeth light out of darknesse serue for our further strengthening and incouragement vnto good For first they tend to manifest our owne weaknesse and corruption and to make vs
most part enioy pleasure and the Saints of God are pinched with penury yet that after death there abides a large recompence for the godly when to the wicked shall be anguish and sorrow Therefore he saith l Luk. 16. 22 23 That LAZARVS when he dyed was carryed of Angels into ABRAHAMS bosome and the Rich man buried and cast into Hell For being in Hell saith our Sauiour Christ in torment he saw ABRAHAM afarre off and LAZARVS in his bosome The second degree is a better and more excellent At what time condition after that both to soule and bodie for the full effecting whereof there bee two most glorious and renowned workes the wonders of the World which Christ our Lord and King shall by the power and force of his Kingdome and by vertue of that Office giuen vnto him of his Father performe in the latter Day to the euerlasting ioy and comfort of his Children In respect whereof that Day is called The Day of the Lord. And those are a generall Resurrection and the last Iudgement By the generall Resurrection I meane that there shall our bodies being raysed vp be a raysing vp of all the dead bodies which haue slept or shall sleepe in the Dust of the Earth that so being knit againe into one person with their soules both bodies and soules may receiue according to the things they haue done in this World whether they be good or euill So saith the Prophet m Dan. 12. 2. DANIEL At the length many of them that slept in the dustie earth shall awake these to euerlasting life and those to shame and reproch euerlasting And our Sauiour Christ Iohn 5. 28 29. The houre commeth wherein all that are in the graues shall heare his voyce and shall come forth they which haue done good things vnto the Resurrection of life and they which haue done euill things vnto the Resurrection of condemnation In this Doctrine of the Resurrection I note First Who shall arise All the dead without exception both iust and vniust as it is said Acts 24. 15. Secondly By what power they shall arise by the power and voyce of Christ vsing the Ministerie of an Archangell or a Chiefe and a Principall Angell Iohn 5. 28. The houre commeth when all that are in the graue shall heare his voyce and shall come forth c. 1. Thes 4. 16. The Lord himselfe with a showting with the voyce of an Archangell and with the Trumpet of God shall come downe from Heauen and the dead in Christ shal arise 1. Cor. 15. 52 The Trumpet shall sound and the dead shall be raysed vp Thirdly In what sort we shall arise In the selfe-same bodies that we now carrie about vs as n Iob 19. 25 26 27. Iob saith I know that my Redeemer liueth and that the latter man shall rise vp vpon the dust Therefore after I shall awake and the Wormes haue digged thorow this yet in my flesh shall I see God euen I the selfe-same that I am and not a stranger shall see for my selfe and mine own eyes shal behold after that my reines with my bosome shall be consumed Else it could be no Resurrectiō vnlesse the very same bodies did arise Fourthly Two things are to bee considered proper to the Elect for First They shall rise glorious like to the glorified bodie glorious of our Sauiour Christ In which respect it is said They shall o Mat. 13. 43. shine as the Sunne And the Apostle saith * 1. Co. 15. 42 43 It is sowne a bodie subiect to corruption it is raysed incorrupt it sowne dishonorable it is raysed glorious it is sowne weake it is raysed powerful And afterwards p Verse 47 c The first man from the Earth the second Man the Lord from Heauen such as the earthy one was such also are the earthly men and such as the heauenly one is such also shal the heauenly ones be And as we haue carryed the image of the earthy one so also shall we carrie the Image of the heauenly One. Coloss 3. 4. When Christ shal be manifested which is our life then shal ye also be manifested with him glorious Phil. 3. 21. Who wil transforme this our base bodie that it may be fashioned like to his glorious body wherby he is able to subiect all things vnto himselfe So as they shal not any more be quickned by meat or drink or the vse of outward things but by the onely participation of the Power of Christs Spirit whereupon they are called q 1. Cor. 15. 44. Spirituall bodies liuing onely by the Power of Christs Spirit immediately quickening them for euer as those we carrie now about vs are called naturall bodies because they liue by naturall meanes and the power of the foule that quickeneth them which is another thing wherein our state is bettered in Christ aboue that it was in Adam whose bodie though it were comely and beautifull yet was not glorious as ours shall bee being glorified through Christ Secondly This is done by the speciall Power and Vertue of his Resurrection whose members they are and in r Ephes 2. 6. whome and together with whome when hee arose from the dead all the Church did rise Wherefore the ſ 1. Thes 4. 14. Apostle saith If we beleeue that Iesus is dead and risen againe so also will God bring together with him those that slept through Iesus And hereupon 1. Cor. 15. 20 21 22. hee calleth him The first fruits of the dead who in and by his rising againe hath sanctified the Resurrection of all his For as by man came death so also by Man commeth the Resurrection from the dead for as in ADAM al dyed so also in Christ shall all be quickened that is all the faithfull of whom he there speaketh for the Reprobate he doth not rayse vp as hee doth the Elect whose Head he is by vertue of his owne Resurrection but onely the force of that curse t Gen. 2. 17 What Day thou eatest of the forbidden fruit thou shalt certainly dye shall restore to them their bodies wherein to suffer euerlasting torments Whence it is that this Comming of theirs out of the Graue being onely vnto death is scarce vouchsafed in the Scripture the name of a Resurrection whereas to GODS Children being one principall part of their redeeming and freeing into euerlasting Glorie it hath the name of Regeneration giuen to it Mat. 19. 28. for this cause it is also called u Luke 14. 14. The Resurrection of the Righteous and they named Children of the x Luke 20. 36. Resurrection for that the fruit and comfort of the Resurrection doth properly and onely appertayne to them In the last Iudgement I note First Who shall bee iudged All both Deuils and the whole man shall meete men as it is said y Rom. 14. 10. 1. Cor. 5. 10. All of vs must be presented before the Iudgement Seat of Christ And of
Dauid to Murder and Adulterie Lot to Incest Noah to Drunkennesse c. And the best of all their actions are stayned with some corruption that is his and commeth from him But is not God hereby made the Authour of sinne God forbid The Manichees indeed when they knew not how otherwise to excuse him plunged themselues into a foule and monstrous absurditie for they made two beginnings of things God from whom all goodnesse commeth and the Deuill from whom all euill or which is all one two gods a good and an euill god This is a horrible and a fearefull Blasphemie and striketh at the verie roote of all Religion But for auoyding all danger that may grow hereby it is necessarie first to know how and in what sence wee say that God hath a stroke in vnrighteous and sinfull actions not because he instilleth or powreth into his Creatures a poyson which before they had not or inclineth them vnto wickednesse for that were indeed to make God the authour of sinne but partly in that hee forsaketh and leaueth them to their owne naturall corruption either by taking away the grace they had or not bestowing new grace which they want whereby they runne head-long vnto euill partly that he letteth Satan loose vpon them to bee by him blinded and misse-led because they haue refused to be ruled and gouerned by Gods Word and Spirit To the former those places are to be referred where he is said to tempt or try them as the Holy Ghost recordeth y 2. Chron. 32. 21 of EZECHIAS that when hee dealt with the King of Babylons Ambassador God forsooke him trying him what was in his heart And Moses z Deut. 8. 2. in Deuteronomie Remember all this way wherein IEHOVAH thy God hath led thee now fortie yeeres in the Desart that he might afflict thee in trying what was in thine heart whether thou wouldest obey his Precepts or not So afterwards a Deut. 29. 3. 4. he vpbraydeth the people that notwithstanding these great tryals signes and wonders which Iehouah had done for them Yet he had not giuen them a mind to know eyes to see and eares to heare wherin we may not think God vniust who is indebted to none For who b Rom. 11. 35. gaue vnto him first and he shall be recōpenced And who according to his owne free pleasure bestoweth the measure of his graces how and where he will I c Rom. 9. 15. will haue mercie vpon whom I will haue mercie And is d Mat. 20. 15. it not lawfull for me to doe what I will with mine own Of the latter we haue an Example 1. Kin. 22 23. IEHOVAH hath sent a lying spirit into the mouth of all thy Prophets And the 1. Sam. 16. 15 16. An euill spirit from IEHOVAH vexed SAVL And that nothing herein falleth from the holinesse and Iustice of the Lord as all men not forsaken of common sence doe easily discerne for else as the e Rom. 3. 6. Apostle reasoneth how should God iudge the World So the Holy Ghost in many places teacheth very plainly for when the f Hosh 13 9 Prophet cryeth out Thy destruction is from thy selfe O Israel doth it not follow of necessitie that the cause also of destruction which is sinne is wholly from our selues and that GOD hath no part in it Which g Iames 1. 13. Iames more plainly vttereth Let no man when he is tempted say I am tempted of God for God cannot be tempted of euill neither tempteth he any man And 1. Iohn 2. h 1. Iohn 2. 15. Whatsoeuer is in the World as the lust of the flesh and the lust of the eyes and the pride of life is not from the Father but is from the World For this cause sinne is called The i 1. Iohn 3. 8. he that committeth sinne is of the Deuill for the Deuill sinneth from the beginning For this cause was the Sonne of God manifested that he might destroy the worke of the Deuill worke of the Deuill And our Sauiour Christ saith When k Iohn 8. 44. he speaketh a lye hee speaketh of his owne The sinne therefore of the Action is wholly to bee ascribed to the depraued nature and corruption of men wherein God is no way to be blamed l Eccles 7. 29. Who made all righteous but they haue sought many inuentions to themselues To illustrate this by one or two Similitudes Hee that spurreth a lame Horse is the cause of his stirring but not of his halting The Sunne that shineth vpon a filthie carcasse maketh the sauor yet it is no cause of any stench for out of sweete Flowres it bringeth a pleasant odour Such is the worke of God in the actions of wicked men And the better to apprehend how God in all this remayneth without any touch of sinne wee must consider that sinne hath alwayes three things going with it whereof it is impossible that any one should fall vpon God First To bee subiect to a Law For m Rom. 5. 13. where no law is there is no transgression And the n 1. Iohn 3. 4. Apostle defineth sinne to bee a breach of the Law Now God who made his Lawes for others is not himselfe to bee tyed to them Secondly Impuritie and corruption a thing most contrarie to the nature of God who is not onely holy and pure but holinesse and puritie it selfe and so farre off from being euill that he o Iames 1. 13. cannot be tempted of it Thirdly An euill and a wicked end Whereas GOD euermore seeketh his owne glorie which is absolutely good and the chiefe Good of all Therefore beside that the will of God is the Rule of all goodnesse the difference in these sinfull actions betweene that hee worketh and the worke of wicked men lyeth plaine aswell in the cause that mooueth him as in the end hee setteth before him and in the manner of doing all which though they bee in respect of wicked men vniust and sinfull yet as they proceede from God they are most iust and holy for first by reason of this diuersitie of the causes moouing and of the diuers ends which these two Agents God and wicked men set before them it falleth out that the selfe-same Action which in respect of the corruption of wicked men becommeth vnto them sinfull and damnable is as in regard of God most holy and righteous being led thereto for most gracious and iust respects either to set forth the riches of his Iustice or Mercie or for the chastizement and tryall of his Children or for some other cause as he seeth good which ends the wicked neuer set before them but all the contrarie what more blessed or glorious worke and of greater loue to vs was there euer or can possibly be then the reconciling of the World by the death of his Sonne And what more iust in respect of God then to inflict all these punishments vpon him who was our suretie and tooke
vpon him the sinnes of all the Elect to satisfie for them by his sufferings Whereof so holy and good it was as comming from God both in respect of the causes ends matter and manner of doing yet iustly doth the Holy p Acts 2. 23. Ghost call them wicked hands by whom hee was nayled to the Crosse And worthily did Iudas receiue strangling q Acts 1. 16. 17. and the sheading forth of his bowels as the reward of his iniquitie for being guide to those that apprehended Iesus They doing it to a wicked end after a sinfull manner not as an act of Iustice but of Treason and Rebellion against God out of the maliciousnes of their corrupt natures And that which is said of this may by the iudicious Reader be easily fitted and applyed to the Examples following So it was a singular worke of mercie to send Ioseph into the Land of Egypt to bee a Father to his Fathers house at that time the onely visible Church of God to prouide r Gen. 45. 5. ◠things for their sustenance to keepe them aliue by a mightie deliuerance So did ſ Gen. 50. 20. God thinke it for good to preserue aliue a number of People yet this is no excuse to the Brethren of Ioseph who t Gen. 50. 20. thought it for ill against him moued thereto through extreme u Gen. 37. 4 5. hatred and x Gen 37. 11. Acts 7. 9. enuie The Lord in so many crosses and afflictions as he layeth vpon his Church hath a gracious end y Esay 27. 10. moderately to correct them and in measure not for their hurt but z Deut. 8. 16. that he may doe good vnto them in the end But a Zach. 1. 15. with an exceeding wrath saith he am I wroth against those Nations who when I am angrie but a little helpe forwards vnto euill that is aggrauate the affliction of his people with all their might and maine doing it with a reuenging minde b Ezech. 25. 12. 15. 25. 3. vaunting of the desolation of Gods People and onely setting before their eyes ruine and destruction As notably is set forth in that proud King of Assyria Esay 10. 5. 6 7. We to Ashur the rod of my wrath although my Staffe of indignation be in their hand and sending him against an hypocrite Nation I giue him commandement against the people with whom I am wroth that he might take the prey and spoile the spoile and make him to bee trodden downe as the clay of the streets But he doth not so imagine neither doth his heart think so but to destroy after his owne minde c. to cut off not a few Na 〈…〉 And the like doth the same c Esay 47. 6 7. Prophet in the person of God vpbrayde vnto the Babylonians I was wroth with my People I prophaned mine Inheritance and gaue it into thine hand thou shewedst no mercie vnto them against the old thou madest thy yoke exceeding heauie c. saidst For euer I shall bee a Ladie thou didst neuer minde these things thou remembredst not the end of it Secondly these euill actions as in regard of the worke of God are holy and righteous for that which is a point of Iustice and morall good he thereby punisheth former sinnes and one wickednesse with another deliuering them vp like a righteous Iudge to the lust and corruptions of their owne heart and to Satans power as to the Seriants and Executioners of his wrath that so they should be tempted and led into new sinnes for the punishment of their old and by both may aggrauate their condemnation This is it which he himselfe saith Psal 81. 13. Because my People harkened not to my voyce nor Israel would none of mee therefore dismissed I them to the fancie of their owne heart to walke after their owne counsell And the Apostle to the d Rom. 1. 24 25 26 27 28 29. Romanes Therefore God deliuered them vp vnto the lusts of their hearts vnto vncleannesse to defile their bodies among themselues as those which changed the Truth of God into a lye and worshipped and serued the Creature neglecting the Creator For this cause God deliuered them vnto vncleane affections for their women changed the naturall vse into that which is contrary to Nature Likewise also the male leauing the naturall vse of the woman burned in their lust one towards another Males with Males committing filthinesse and receiuing in themselues the recompence which was meete for their errour And as they regarded not to acknowledge God so God deliuered them vp vnto a minde voide of all iudgement to doe the things that were not seemely filled with all Vnrighteousnesse Malice Whoredome c. Againe 2. Thess 2. 11 12. For this cause because they imbraced not the loue of the Truth God will send vnto them effectuall errours that they should beleeue lyes that all might be condemned which beleeue not the Truth but take pleasure in vnrighteousnesse So doth the Lord our God in his most iust and prouident dispensation e Ezech. 3. 21. set a stumbling blocke before them for their ruine turning their iniquitie vpon themselues and f Psal 94. 23. cutting them off through their owne wickednesse These things confidered it will appeare that howsoeuer wee say with the Scriptures that God powerfully worketh in a sinfull action in such sence as before was shewed yet that nothing impeacheth the puritie and vncorruption of his most holy Nature neither doth the least staine or specke of vncleannesse cleaue vnto him nay his wonderfull Goodnesse and Wisdome come herein to bee admired who both worketh good things by euill instruments and maketh sinne it selfe to serue vnto his glorie So that albeit sinne bee euill of it selfe yet that there should bee sinne it becommeth exceeding good Not that we reiect the terme of suffering or permission which it pleaseth the Holy Ghost himselfe to vse as Rom. 9. 22 23. For what if God willing to declare his wrath and to make his Power knowne hath suffered with much long suffering the vessels of wrath and also to make knowne the riches of his glorie vpon the vessels of mercies And in the g Acts 14. 16. Acts In former Ages God suffered all Nations to walke in their owne wayes But so hee is also said to permit that which is good And this will we doe if God permit saith the Apostle to the Hebrewes Chap. 6. 3. The next thing to be considered Stoicks which imagine an absolute necessitie of things in Nature and tye God to the second causes in this Doctrine of Prouidence is the free dispensation of Almightie God who dealeth herein as a soueraigne Monarch by his owne absolute will and pleasure without any the least compulsion or necessitie h Psal 135. 6. Whatsoeuer pleaseth IEHOVAH he doth in Heauen and in the Earth in the Sea and in all Deepes Our i Psal 115. 3. God is in Heauen