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
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
flesh he was iustified in the Spirit And g Acts 2. 22. PETER calleth him a man approued of God by the excellent Deedes and miracles and signes which God had done by him Which as h Iohn 2. 11. Iohn noteth were to manifest his glorie In regard whereof he saith i Iohn 1. 14 Wee saw his glorie as the glorie of the onely begotten Sonne of God But yet sometimes more gloriously then at other he was pleased in an extraordinary manner to reueale it as in his Transfiguring vpon the Mount when k Matth. 17. 2. his face shined as the Sunne and his garments were made white as the light In his l Iohn 2. 15. whipping of the Buyers and Sellers out of the Temple In his m Iohn 18. 6. causing of them that came to apprehend him onely by the power of his Word to fall vnto the ground c. yea in the very midst of all his sufferings and euen vpon the Crosse it selfe how did his glorie shine taking vpon him to n Luk. 23. 42 43. dispose of Paradise the kingdome of heauen at his pleasure and making heauen and earth the liuing and the dead to worke together for the celebrating of his greatnesse When the Sunne ashamed of their doings o Matth. 27. 45 pulled in his beames and refused to giue them Light when at p Matth. 27. 50 51 52. his voice and the noyse of his roring the Earth trembled and shooke the Vale of the Temple rent a sunder from the top vnto the bottome Rockes flew in pieces the Graues were opened and the Bodies of many dead Saints did arise when hee wrung out of the q Matth 27. 54 Centurions mouth a confession of his person and made the r Iohn 19. 19 20 21 22. hands of Pilate imbrued with his bloud to be the instruments of the publishing of his Office and to lift vp the Standard of his prayse to all people Latines Greekes and Hebrewes that not without iust cause doth the Å¿ Coloss 2. 15. Apostle say that He spoyled Principalities and Powers and led them in open shew triumphing vpon the Crosse So as the shamefull and ignominious Crosse was contrary to its nature so altered and changed by Christs Diuine Power that it serued now for a Trophee and Monument of his Victorie being as a Chariot wherein he rode more glorious then any Emperour or Potentate of the World in the middest of his greatest Triumph and had all the enemies of our Saluation Satan Sinne Hell and Condemnation led after him chayned and fast bound with all their weapons pulled from them as men taken captiues But this Glorie of his afterwards shined foorth most were in soule or bodie apart or ioyntly in them both In soule he went to Heauen presently after death cleerely in foure steps or degrees In the first place may bee reckoned though it were not conspicuous to the World that he went in soule vnto Heauen after death So hee t Luke 23. 43. saith to the Thiefe This day thou shalt bee with mee in Paradise And after being readie to giue vp the ghost u Verse 46. Father into thy hands I commit my Spirit Which to bee meant of his present going to God his Father is manifest by other places where the like phrase is vsed as Acts 7. 59. in the Prayer of STEPHEN Lord receiue my spirit The second step is his Resurrection when in the His bodie hee raysed from the dead Chambers of death he conquered death it selfe and being a Morsell that the graue was not able for to swallow arose from the dead and made thereby a perfect conquest of all his foes and full demonstration of his Glorie as the Apostle saith x Rom. 1. 4. He was mightily declared to be the Sonne of God as touching the spirit of Sanctification by rising from the dead In his Resurrection I note these sixe things First The cause of his Resurrection which was by his owne Diuine Power Secondly The manner of his rising mightily and powerfully not bound hand and foote as Lazarus came forth but like Samson hee y Acts 2. 24. brake the bands of death and of the graue in sunder Thirdly What bodie hee rose withall a Bodie freed glorious from all infirmitie hunger thirst wearinesse c. and indued with immortalitie strength nimblenesse agilitie Behold my hands and my feet It is euen â— touch me and see mee A Spirit hath not flesh and bones as yee see mee to haue Acts 2. 32. Acts 3. 13 15. able to mooue vpwards aswell as to goe downewards glorious and shining and therefore called z Phil. 3. 21. A bodie glorious Howsoeuer it Vbiquists that teach Christs body since his Resurrection to bee Omnipotent euerywhere remayne a a Luke 24 39. bodie still to bee handled touched felt hauing length breadth c. with all other essentiall properties belonging to a Bodie and locally comprehended in one certaine place Fourthly The time when hee rose which was the the third day at the dawning of the day b Mat. 16. 21. Luke 24. 7. 11. Acts 10 40. 1. Cor. 15. 4. third Day early in the morning Fiftly The fruit and benefit in all those good and excellent things which are to bee remembred when wee speake of the Kingdome of Heauen The third step is his most blessed and glorious Ascension whereby in stead of the lower part of the In his whole person soule and bodie he ascends into Heauen Earth whither for his great loue vnto vs he did willingly come downe God hath taken him vp and set him aboue the highest Heauens as the Apostle noteth Ephes 4. 10 11. Now this that he ascended what is it but that hee first descended into the lower parts of the Earth He that descended is the selfe-same that ascended farre aboue all the Heauens c. Of this is the Storie recorded Marke 16. 19. Luke 24. 51. and more fully Acts 1. 29. that whilest they looked he was lifted vp or as the Angell calleth it Acts 1. 11. taken vp from them into Heauen that is his humane nature by the power and vertue of his God-head was truly and locally translated from the Earth into the highest Heauens of the Blessed where it is to remayne in all glorie and excellencie till the latter Day as the Angell telleth his Apostles Acts 1. 11. This Iesus that is taken vp from you into Heauen shall so come as you haue seene him going into Heauen And Peter more plainly Acts 3. 21. Whom Heauen must contayne till the times of the restoring of all things For where our Sauiour saith Mat. 28. 20. I am with you alwayes to the end of the World and a c Mat. 26. 11. little before had said Me you shall not haue alwayes among you it appeareth that the manner of his presence is to bee distinguished for hee is present indeed alwayes with his Church but by the
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
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
haue figuratiuely applyed vnto mine owne selfe and APOLLOS for your sakes that yee might learne by vs that no man presume aboue that which is written that one swell not against another for any mans cause for who separateth thee and what hast thou that thou hast not receiued If thou hast receiued it why reioycest thou as though thou hadst not receiued it A notable example hereof is in Herod whom the Angell of the Lord smote because he gaue no glory vnto God Acts 12. Worship must needs be a part of the first Commandement The other to worship him for whom we worship him wee acknowledge for our God There is none so brutish that doth otherwise Contrary to this worship are First Blasphemie which is a reproch of God and a flat contempt with a high hand against his Maiestie b Leu. 24. 15 16 Whosoeuer curseth his God shall beare his sinnes and he that blasphemeth the Name of IEHOVAH shall be put to death Such was that of cursed c 2. King 19. 10 RABSHAKEH Thus shall ye speake to HEZEKIAH King of Iudah and say Let not thy Goddeceiue thee in whom thou trustest saying Ierusalem shall not be deliuered into the hand of the King of Asshur Secondly Worshipping of any beside God Thou d Mat. 4. 10. shalt worship the Lord thy God and him onely shalt thou serue And this hath vnder it diuers kindes First Worshipping of the Deuill whether in direct seeking vnto him coniuring and inuocating of him or in Deuillish meanes though pretending other causes To the first referre all vsing of the helpe of an vncleane spirit wherewith one is possessed or of some Familiar As the Mayden which in the c Acts 16. 16. Acts hauing a spirit of diuination got her Masters much aduantage with diuining Of these the f Esay 29. 4. Prophet speaketh Thy voyce shall be out of the ground like him that hath a spirit of diuination and thy talking shall whisper out of the dust Secondly Sorcerie and Necromancie where the Deuill is sought vnto in the forme of some dead man as in the Storie of the Witch g 1. Sam. 28. 11 13 14. of Endor who raysed vp the Deuill in the likenesse of Samuel like an old man lapped in a Mantell for that it was not the true Samuel but a meere illusion of Satan beside many other this one reason doth euince for that God had h Verse 6. refused to answere Saul by Prophets such as Samuel was To the second belong Sooth-saying and Diuination by flying of Birds looking into beasts entrayles as the King of Babel did Ezech. 21. 21. who consulted with Idols and looked into the liuer Star-gazing Charmes Mumbling of words casting of Figures c. MOSES Deut. 18. 10 11. hath all these together Let none be found among you that vseth Witchcraft or is a regarder of times or a marker of the flying of Fowles or a Sorcerer or a Charmer or that consulteth with spirits or a Soothsayer or that asketh counsell at the dead Where the pretence of doing good which some Obiect doth no whit lessen the sinne seeing the glorie of God is alike impeached in them both And therefore the good Witch no lesse then the other Witch is abominable in his sight And heere all going to Witches Coniurers and Soothsayers and such like is also condemned If i Leuit. 20. 6. any turne after such as worke with spirits and after Sooth-sayers to goe a whoring after them then will I set my face against that person cut him off from among his people 1. Chro. 10. 13. SAVL is said to haue dyed for his transgression principally in that hee sought and asked counsell of a Familiar Spirit To this seeking to Sooth-sayers and Witches the Holy Ghost opposeth a Prophet as the onely lawfull Minister of God to know his will by For k Deut. 10. 14 15. these Nations which thou shalt possesse harken vnto those that regard the times and vnto Sorcerers As for thee IEHOVAH thy God doth not suffer thee to doe so IEHOVAH thy God will rayse vp vnto thee a Prophet like vnto mee from among you euen of thy brethren vnto him ye shall harken l Esay 8. 19 20. When they shall say to you Inquire at them that haue a spirit of Diuination and at the Sooth-sayers which whisper and murmure should not a people inquire at their God from the liuing to the dead to the Law and to the Testimonie Secondly The Worship of false gods as the Heathen did Iupiter Saturne the Sunne the Moone c. wherein vnder a shew of worshipping of God the Deuill indeed is worshipped m 1. Cor. 10. â—0 Those things which the Gentiles sacrifice they sacrifice to Deuils and not vnto God And I would not that ye should haue fellowship with Deuils Thirdly Attributing religious reuerence The Papists teach that this religious reuerenc is to bee done to creatures as to Angels the soules departed the Crosse c. to any creature man or Angell how excellent soeuer which fault Iohn so holy an Apostle twice fell into and is reprooued of the Angell for it I n Reuel 19. 10. 22. 8. fell downe before the feet of the Angell to worship him But he said vnto mee Take heed thou doe not for I am thy fellow seruant c. Worship God So o Acts 10. 26. Peter seeing Cornelius giue him more then a ciuill honour rayseth him vp and telleth him I am also a man Vnder the name of worship are comprehended generally Which worship comprehendeth all kind of Seruice Publike and Priuate his whole seruice and whatsoeuer hee commandeth for the glorifying of his Name both publike exercises of hearing the Word preached partaking of the Sacraments c. and priuate meditation of his Word and Workes c. More particularly one speciall and principall branch One principal part whereof is Prayer of this seruice is Prayer the Flowre of all the rest without which wee can assure no blessing vnto our selues of any good thing wee doe enioy For p 1. Tim 4. 4. euery creature of God is sanctified by the Word of God and Prayer A noble and a worthy seruice so acceptable vnto him that it is compared to Incense or sweet Perfume Psal 141. 2. Let my Prayer be directed in thy sight as Incense the lifting vp mine hands as an euening Sacrifice also to the drops of q Cant. 4. 11. Both Petition for the obtayning of good things or turning away of euill and thankesgiuing for all we doe enioy Honie dropping from the Honie-combe It standeth both in Petition for all things needfull and Thankesgiuing for all wee haue especially such good things as by Prayer wee obtayne of him Call r Psal 50. 15. vpon mee in the Day of trouble So will I deliuer thee and thou shalt glorifie me PAVL 1. Tim. reckoneth vp foure kindes Deprecations Prayers Requests Thankesgiuing But the first
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
is Dying ye shall not dye or It is certain ye shall not dye which had bin directly contrary to Gods threatning but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall not dye in dying that is Ye shall not certainly dye or It is not certaine ye shall dye for in the Hebrew Tongue there is as much difference between these 2. kinds of speech as there is in English betweene this Certainly yee shall not dye and this Yee shall not certainly dye which latter being more nice and ambiguous is that the Deuill here vseth and through her of Adam they and in them all Mankind did fall shall not dye in dying As if he should say Then it is not certaine that yee shall dye Thirdly When hee seeth shee held her eares open to his Charmes and that hee had once wound within her then he beginneth to shew himselfe in his colours Now he stickes not monstrously audaciously impudently and like himselfe to belye God vnto his face appealing to him for the iustifying of a most foule and horrible slander against his owne Maiestie hee scoffes Adam and Eue with his Equiuocatiōs that their eyes should be opened they should be for sooth as Gods c. he maketh a sophisticall Interpretatiō of the name that God had giuen to the Tree of knowledge of good and euill This sinne fearefull at the first and ashamed to shew the face when it getteth strength and groweth vnto a height it becommeth most insolent and intolerable A fourth thing in this temptation of Satan is that he vsed the woman as an instrument to seduce the man The last Actors were Adam and Eue themselues who through weaknesse but voluntarie and of their owne free-will gaue place to this temptation The third thing I obserue in the fall of man is That in Adam and Eue all Mankind did fall he being considered not as one priuate man but as the father of all men and sustayning the publike person of Mankinde And therefore wee all haue part in his transgression As the Apostle saith Rom. 5. 12. In whom all men sinned because we are his Off-spring and Posteritie and were in his loynes when hee offended According whereunto Heb. 7. 9 10. Leui is said to haue payd Tithes because Abraham in whose loynes hee was when hee met Melchisedeck payd Tithes vnto him Which makes Adams sinne the greater in that he murdered not himselfe but all that come from him And this is the first sinne of all Man-kinde that Adams eating of the forbidden fruit with all the sinnes that did accompanie it is our eating and we guiltie of the same offences which is a sinne foraine and without vs. Thus farre of the fall of man Their punishment by the great patience and long sufferance The curse vnto them by the great patience and long sufferance or God and in his singular mercie to make away 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 cursed estate for either it is in part onely during this life or in the fulnesse of it after death In part onely as their sinfulnes not in the highest pitch of God and in his singular mercie to make a way for the Redemption of the World is so qualified that the vttermost and most extreme furie of it is put off vnto the latter Day whereupon grow two distinct degrees of this sinfull and cursed estate The first is that which is in part only during this present life wherin our sinfulnesse is indeed a thorow and a totall corruption of the whole strength of nature of all that integritie wherein we were created to the committing of all vnrighteousnesse though not in so full and high a pitch as shall be afterwards I terme it totall because The doctrine of Free-will which Pelagius and after him the Papists teach Semipelagians that imagine in a man vnregenerate some abilitie to do wel but weake and vnsufficient of it selfe vnlesse it be holpen of God And so take part of Gods honour from him abusing to that purpose those very places which the Apostle professedly doth write to giue the whole glory vnto God we are wholly tainted and defiled with sinne that as Oyle it soketh into our bones and as rottennesse it goeth thorow euerie part and power both of soule and bodie aswell to the corruption of our whole nature as which followeth necessarily thereupon to the deprauing of all our actions and waies and that in both the parts of Righteousnesse Pietie and Iustice for as the Apostle beareth record God hath shut vp o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that is all men and whatsoeuer is of man vnder sinne Gal. 3. 22. Whereupon 1. Cor. 4. 7. he cryeth out What hast thou O man regenerate and borne againe that thou hast not receiued wholy and euery whit from the free Grace of God It is therefore termed totall in three respects First In respect of all the powers and faculties of the minde soule and bodie which as a Leprosie it hath in euery part infected and as a generall floud it hath wholy ouer-flowne As God himselfe speaketh of the heart that the whole p Gen. 6. 5. frame of it is onely euill continually Gen. 6 The minde q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first the Queene and Ladie Mistris of all other faculties which the Philosophers so much extoll is reckoned amongst the most corrupt parts of man 1. Tim. 6. 5. and 2. Timoth. 3. 8. Men corrupted in their mude So Rom. 1. the Apostle attributeth to all men by nature an r Rom. 1. 21. heart without vnderstanding and a ſ Rom. 1. 28. minde voyde of iudgement Wherefore Rom. 12. 2. hee doth exhort vs Be transformed in the renewing of your minde And Ephes 4. 23. Be renewed in t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the spirit of your minde So calling the very power and strength of our minde or that which is most inward in the minde The minde as it were of the minde it selfe to shew that in those parts that of all other ought to bee the soundest and where the force of reason should bee greatest here this corruption hath taken fastest hold Wherefore in another place he speaketh of that most excellent u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 power and facultie of the soule whereby we reason and discourse and draw one thing out of another That x Ephes 1. 18. the eyes of your discoursing part may be inlightned as being of it selfe full of darknesse as y Ephes 4. 18. other-where hee saith And Rom. 1. 21. hee reckoneth vp in the number there set downe Men vaize in their reasonings and the will of the flesh and reasoning part are ioyned together as both corrupt and naught Ephes 2. 3. Neither is the minde onely but the conscience also is defiled for so the Apostle testifieth Titus 1. 5. To the vncleane nothing is pure but
consider three things First The guilt of sinne whereof the q Rom. 3. 9. Apostle witnesseth that all the World is subiect to the iust punishment of God And againe r Heb. 2. 15. that all men naturally and in themselues considered out of Christ are subiect vnto bondage Secondly As before whilest they stood in their integritie inioying the comfort of a good conscience they had peace and quietnesse of minde so man had no sooner falne but feare and terrour came vpon him As wee see in Adam Gen. 3. 10. I heard thy voyce and was afraid And as it may be seene in all the sonnes of Adam who in respect of sinne Å¿ Heb. 2. 15. are in a perpetuall feare of death all their life long Wherefore the t Rom. 8. 15. Apostle noteth it the generall condition of all Mankinde before they be renewed to be possessed with the spirit of bondage vnto feare The fruit whereof is the drawing vs from God and to make vs flye from him as from our Enemie as Adam u Gen. 3. 8. fled from the presence of God and hid himselfe among the Trees of the Garden Thirdly The particularities of this cursed miserable estate which all the sonnes of Adam doe welter and lye in all their life are manifold and of diuers kindes comprehending x Deut. 28. 61 and 29. 20. all the plagues and punishments that may be thought of written not written but the chiefe and principall of euery sort as they lye in order opposite to the happie and blessed estate before described are these that follow First The wrath of God for so the Holy Ghost saith y Iohn 3. 36. He that beleeueth not the Sonne the wrath of God now abideth vpon him But this is not the full cup of his wrath So farre that all things not blessings onely but his very graces turne to their ruine the dregges whereof the wicked shall drinke hereafter for that no man can indure and liue but qualified and mixed that it breaketh out yet no further then this to turne all things to their ruine not onely outward blessings wherein God lifteth them vp that hee may with a greater force cast them downe but euen the good graces of God and gifts of his holy Spirit which all through their owne fault worke vnto their euill Christ is to them a Rocke z 1. Pet. 2. 7. of offence and set a Luke 2. 34. for a stumbling blocke all b Esay 28. 13. the wholesome instructions which he vseth his chastisements and corrections to reclayme them by their wickednesse are to make them fall to bee snared and in trapped the c 2. Cor. 2. 6. Gospell is a sauour of death vnto death vnto them the d Ro. 2. 4 5 c. bountie and long suffering of God serueth to the hardening of their vnrepentant heart And this is contrarie to that loue wherewith God before imbraced man Secondly Separation from the fellowship of God as 2. Separation from his presence Adam was cast out of Paradise the visible testimonie of his presence In regard whereof the Apostle e Ephes 4. 18. saith We are estranged from the life of God are f Ephes 2. 19. strangers and forainers and g Ephes 2. 17. farre off from him Thirdly Losse of our soueraigntie and consequently 3. Losse of our former soueraigntie and consequently of our power insomuch as both the creatures are become our enemies of the power wee had to rule and to command In so much as the Creatures that before were subiect to vs shaking off the yoke of their obedience are through Adams fall armed to our destruction the wilde beasts of the field readie to deuoure vs and all the creatures to rise vp against vs. Wherefore the h Iob 5. 22 23. Holy Ghost noteth it a fruit of our reconciliation vnto God Not to bee afraid of the beasts of the Earth but to bee in league with the stones of the field and to haue the beasts of the field in peace as being otherwise at warre and at defiance with vs. More then that a thing most opposite to our former and we Slaues to Satan soueraigntie and dominion Satan himselfe the most vilest and most basest of Gods Creatures and the same our vtter Enemie is become our Lord and Master insomuch as hee ruleth and raigneth ouer vs after his owne pleasure haleth and pulleth vs which way it pleaseth him and holdeth vs fast bound as it were in chaines to doe his will being therefore called The i 2. Cor. 4. 4. God of this World that blindeth the mindes of the vnfaithfull the Prince k Iohn 12. 31. and 16. 1â— of this World the l Ephes 2. 2. spirit that worketh effectually in the children of disobedience in m 2. Tim. 2. 26. whose snares wee are and holden captiues of him Whereupon the Apostle saith that by the ministerie of the Gospell Wee n Col. 1. 13. are deliuered out of the power of darknesse and freed o Heb. 2. 15. by Christ from the bondage which through feare of death wee were all our life subiect to And hereof it followeth that the Reprobate hauing beside the sinfulnesse of their nature the Deuill by whose swindge and sway they are wholy led so readie to kindle the coles and to blow the fire of their owne corruption can doe nothing else but sinne Fourthly A heape and multitude of all manner of euill 4. All kind of calamities and calamities of all sorts which the Holy Ghost p Deut. 28. Deut. 28. doth reckon vp as fruits of sinne first in body to be q Verse 25. smitten before the enemies r 25 48. captiuity seruing of the enemie in famine and in thirst in nakednes and want of all things in Å¿ 50. great disgrace and to be t 64. dispersed and scattered into the furthest parts of the earth In mind a u 65 66 67. trembling and heauie heart In the morning to say I would it were euening To bee x 28 29. smitten with madnesse and with blindnesse and with astonishment that they shall grope at noone day as a blind man gropeth in darknesse Then foraine in our possessions first wife and children and then in our goods A y 30. wife shall bee espoused and another shall lye with her sonnes z 32. and daughters giuen vnto a strange people and goe a 41. into captiuitie Touching goods in the Land first and the fruits thereof to b 30. build a house and another to dwell in it to plant the Vineyard and another to eate the fruit the c 23. Heauens to bee brasse that no rayne shall fall and thereby the Land to bee Iron that no fruit shall grow the seed d 38. that shall sowe the ground to bee consumed by the Locust the e 39. Vineyard by the Worme all the f 42. Trees and
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
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
calleth them Iohn 8. 44. he is the Seed of the woman to bruise and tread downe their head in perpetuall enmitie and defiance with them not a friend to dye and suffer for them being that wherein he doth so much l Rom. 5. 8. commend his loue Christ indeed gaue an infinite merit to all his Actions to the end whereunto he purposed them and suffered in waight and measure a proportionable punishment for the Redemption of all Gods people But the Scripture speaketh euidently that m Gal. 2. 21. Christ dyed not he suffered nothing in vaine nor more then was of necessity for the sauing of his Church And when Prayers and Intercession which hee offered not for all are one part of his Priesthood and consequently of that sufficiencie which it was requisite hee should performe to God-ward for vs it is manifest that in the Ordinance and Decree of God his death without the same had not beene thorowly sufficient for the sauing of the Elect themselues much lesse of all the World And why should we imagine a halfe sufficiencie wrought for them in his death and sufferings when the other part of his Prayers and Intercession without which there is no complete nor perfect sufficiency at all cannot be drawne vnto them No better is the Dreame of vniuersall Grace in Christ offered vnto all and that for the vnbeliefe which God fore-saw would be in some hee hath decreed to reiect them which beside the Word of God common sense and experience doth controll since it is plaine and stands prooued before at large that all men are not called no not without an outward call Sixtly The end of all is the setting forth of his Glorie to set forth in them the prayse of his Mercie specially in Election to shew the riches of his Mercie in Reprobation the seueritie of his Iustice as the Wiseman saith n Pro. 16. 4. God hath made all for himselfe that is for his Glorie sake euen the wicked vnto the day of euill The end therefore of these Decrees is not simply the sauing of the one and the destroying of the other but a farther and a farre more excellent and precious end to manifest the Glorie of God in them both His Wisedome Power Truth Lenitie Patience Long sufferance Hatred of sinne loue of Righteousnesse and other Vertues as hath appeared before out of the ninth to the Romanes But especially his Mercie and Iustice heere shine foorth and carrie away the prayse His wonderfull and seuere Iustice in punishing transgression and inflicting wrath which end the Apostle teacheth Rom. 9. 22. What if God willing to shew wrath c The riches of his Mercie and Goodnesse in helping out of miserie in and of and by for himselfe poore silly and wretched man whom otherwise saluation it selfe had not beene able for to saue This end the Apostle there teacheth plainely That o Rom. 9. 23. he might make knowne the riches of his Glorie vpon the vessels of mercie which he hath before prepared vnto glorie And Ephes 1. 5 6. He that predestinated vs to be his adopted sonnes through Iesus Christ to the praise of the glorie of his grace That so no flesh p 1. Cor. 1. 29. might reioyce before him but euerie q Phil. 2. 11. tongue might confesse that Iesus Christ is the Lord to the praise of God the Father To returne to the Couenant mediated by Christ Because This Couenant is called the Couenant of Grace the same commeth from the onely mercie and fauour of God in his Sonne it is called the Couenant of Grace Here therefore is another Couenant that God hath made with man ouer beside the Couenant of Works which he made before A Couenant of another and a quite differing nature for First it is grounded vpon the free mercie of God in Christ otherwise it is in the Couenant of Works where Christ or the Grace of God in Christ was no part at all of the Couenant for there needed then no Mediator because in the beginning God and man were not at oddes Secondly the conditions of these two Couenants differ the Law or Couenant of Workes offereth saluation vnder condition of perfect obedience The Gospell or Couenant of Grace vnder the condition of faith that is to say if we beleeue in Christ who hath done it for vs. Of both these Couenants the Couenant of Workes and the Couenant of Grace Ieremie r Ier. 31. 31. speaketh in his one and thirtieth Chapter and Paul to the Å¿ Gal. 4. 24. Galatians sheweth how they were shadowed by two women as by two types that is to say by Hagar the bond and Sara the free-woman for these women saith hee are the two Couenants You may see further touching them both t Phil. 3 9. That I might be found in him that is not hauing mine owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through Christ Phil. 3. u Rom. 9. 30 31 32. What shal we say then that the Gentiles which followed not righteousnesse haue attained vnto righteousnesse euen the righteousnesse which is of faith Put Israel which followed the Law of righteousnes could not attain vnto the Law of Righteousnesse Wherefore because they sought it not by faith but as it were by the workes of the Law Rom. 9. x Rom. 10. 3 â— 5 6 7. For they beeing ignorant of the righteousnesse of God and going about to establish thei owne righteousnesse haue not submitted themselues to the righteousnesse of God for Christ is the end of the Law for righteousnesse to euerie one that beleeueth for Moses thus describeth the righteousnesse which is of the Law that the man which doth these thinks 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 goe downe into the deepe That is to bring vp Christ from the dead Rom. 10. y Gal. 3. 11 12. That no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith Now the Law is not of faith but the man that doth these things shall liue by them Gal. 3. And these two being the onely meanes whereby true happinesse may bee attained are so contrarie one vnto another that where the one is the other cannot bee neyther can saluation come in part by the one and in part by the other Whereupon the Apostle vseth to dispute that we are iustified by workes onely or by faith alone This is the summe of his whole Argument in the three first Chapters of the Epistle to the Romans Eyther we are iustified by Workes or by Faith But not by workes neyther of the Law of Nature nor of the morall Law neyther Gentile which is without the Law written nor Iew which hath it
euerlasting Spirit hath offered vp himselfe to God c In this part of his Oblation the sufferings which he did indure obserue First That Christ himselfe performeth all the parts his taking vpon him and his whole person hath a stroke in it for both hee is the Sacrifice or thing it selfe offered the Priest or the Offerer and the Altar or that which sanctifieth the offering whereupon in his whole person as GOD and Man he is said to be our Priest Heb. 5. 6. First As Man he is the Sacrifice his whole humanity suffering both Soule and Bodie which was the Tabernacle of his Deitie wherein he performed this Sacrifice whereupon the Apostle calleth him The x Heb. 8. 2. Minister of that true Tabernacle which the Lord pight and not man and that y Heb. 9. 11. Christ being come an High Priest by a better and more perfect Tabernacle not made with hands that is not of this building which the earthly Tabernacle was of but euen by his owne bloud entred into the holy Place Wherefore the Scripture attributeth the remission of our sinnes by this oblation sometimes to his whole person sometimes by a Synecdoche of the part for the whole to his Bodie flesh or bloud and sometimes to his Soule Who z 1. Tim. 2. 6. gaue himselfe a ransome for all who a Titus 2. 19. gaue himselfe for vs that hee might redeeme vs by b Heb. 10. 10. the which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made c 1. Pet. 2. 14. he bare our sinnes in his Bodie on the Tree he d Col. 1. 22. reconciled vs in the Bodie of his flesh through his Death he e Col. 1 20. reconciled vs making Peace by the bloud of his Crosse he f Esay 53. 10. made his Soule sinne or a Sacrifice for sinne The g Mat. 20. 28. Sonne of man came to giue his Soule a ransome for many Else must our soules haue perished This Marke 10. 45. was both prefigured in the Law by the bloud which is the soule of the brute creature and otherwise by the Holocaust or whole burnt Offering and is signified in the Sacrament of the Gospell for the Ceremonie of breaking bread vsed in the Lords Supper cannot bee so properly referred to his Bodie which had not a bone broken as to his Soule most specially h Esay 53. 5. bruised and broken in pieces with heauinesse and sorrow Secondly As God he is the i Heb. 13. 13 Altar or the Sanctifier Wee haue an Altar c. of his Man-hood which hee offereth by giuing it power to ouercome for that is the propertie of the Altar to k Mat. 23. 17. sanctifie the gift God saith PAVL Acts 20. 28. hath by his owne bloud redeemed the Church As if he should haue said It was indeed the Man Christ Iesus that shed his bloud but of small effect had that beene vnlesse he had beene God whereby his bloud obtayned strength and power to sanctifie those that are his And in the Epistle to the l Heb. 9. 14. Hebrewes How much more shall the bloud of Christ which by the euerlasting Spirit offered himselfe vnblameable vnto God purge your conscience from dead workes to serue the Liuing God Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit that is the fulnesse of the God-head which dwelleth in him So that in a sort God himselfe who is not subiect vnto suffering did suffer when he suffered that was both God and Man Whereupon the Apostle saith that euen in respect of his God-head he emptied himselfe c. Philip. 2. 7. The difference of this part of Christs Priest-hood from that of Aaron stood in these points First Hee himselfe was offered here there other Oblations and Sacrifices Secondly They offered many times himselfe being here the Sacrifice could bee but once offered whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes By m Heb. 10. 10. the which will we are sanctified euen by the Oblation of the Bodie of Iesus Christ once made but he hauing offered one Sacrifice for sinnes setteth for euer at the right hand of God for by one Oblation hee hath consecrated for euer those that are sanctified And in the ninth Chapter Christ n Heb. 9. 26. being once offered in the end of the World to beare the sinnes of many c. Thirdly He o Heb. 7. 27. did it for vs and our good onely for for himselfe he needed not The Priests of Aaron offered first for themselues and then for the people In the second place are to be obserued the things hee of our sinnes suffered and tooke vpon him to wit First our verie sinnes all layd vpon Christ as our Pledge and Suretie otherwise wee must needes haue remayned in them whereupon he is called p Heb. 7. 22. The Suretie of the New Testament And hereof it is that the Apostle saith q 2. Cor. 5. 27. Him that knew no sinne he made to be sinne for vs in regard of our sinnes cast vpon him and imputed to him Secondly taking our sinnes hee tooke with-all the and the whole curse guilt and the whole Curse and punishment due vnto them By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath Heb. 5. 7. Sorrow trouble of mind astonishment heauinesse vnto death Math. 26. 38. Which specially appearing towards the end of his dayes when he was to enter into the lists and to fight the great combate hand to hand with his angrie Father did withall stretch it selfe in some measure to the rest of the parts of his life Of the r Esay 53. 5. other wee read The chastisement of our peace did lye vpon him For this cause he is said Å¿ Math. 20. 28. Mark 10. 45. to haue giuen his soule a Ransome for many and to be a t 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransome equiualent for all Therefore he is called u 1. Iohn 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiation for our sinnes is said to be x Rom. 3. 25. set vp of God for a Propitiatorie by allusion as it seemeth to the couer which was vpon the Arke of the Couenant called the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie couering a type of the Propitiation wrought by Christ and manifested in and through him when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this Eâ—â—hu z Iob 33. 23. doth allude when he bringeth in the Minister of God praying for the deliuerance of the afflicted person because God hath elsewhere found an expiatorie Propitiation which is Christ his Sonne For this cause we are said to bee a Rom. 3. 25. redeemed by him and that b Heb. â— 3. by himselfe he hath made the purgation of our sinnes And herevpon
c Daniel 9. 14. Daniel vseth the Phrase of purging sinnes in stead of the pardoning and taking them away by Christs purgation and the price which he should pay But shall we then make Christ the Beloued and Blessed one of his Father to bee accursed Verily the Apostle as he called him Sin before so in the same sense feareth not to say that he was made a Curse * Gal. 3. 13. for vs by imputation of the curse due to our sinnes The curse that our sinne deserueth beeing of two both that of this life Kindes both that of this life and the fulnesse of it due vnto vs after death Christ indured both Touching those of this life generally the Apostle to the Hebrewes faith d Heb. 4. 15. 2. 14. He was tempted and had experience of our infirmities in all things like to vs without sinne But to number them in order answerable to our owne they are these that follow First Satan himself molested him with his temptations to whose halings and pullings carrying and recarrying he subiected his sacred Bodie if we follow the literall sense and vnderstand the Euangelists words properly and his holy and innocent Soule to his temptations Math. 4. 5 8. Then the Deuill tooke him into the holy Citie and set him vpon a pinacle of the holy Temple Againe the Deuill tooke him into an exceeding high mountaine and shewed him c. Secondly the creatures were his enemies and armed to doe him hurt e Mark 4. 36 37 3â— the windes the stormes and the waues of the Sea did rise vp against him Thirdly he tooke vpon him the infirmities of our nature f Matth. 4. 2. Hunger g Iohn 4. 6. wearinesse weakenesse sicknesse c. Esay 53. 3 4. and Math. 8. 17. He hath indured our diseases and horne our sorrowes Fourthly Basenesse contempt abiection humbling himselfe who was Lord of Heauen and Earth and in the forme of God and equall with his Father not onely to come downe into the lower parts of the earth but emptying himselfe to become of none account and to take the forme of a seruant that is of a poore contemned person that the people and Rulers did abhorre him wherevpon worthily doth the Prophet call him h Esay 49. 67. Him whom euerie one despiseth whom the Nation esteemeth as abominable a seruant to the Rulers c. And againe i Isai 53. 2 3 4. There is in him no beautie nor comelinesse and when we looke vpon him there is no shew why we should desire him A contemptible person and an Abiect among men a man of griefe and acquainted with infirmity contemned so as we doe not esteeme him Fiftly Infinite calamities as Smitings Lyings in wait Spittings Scourgings Pouertie al kind of wrongs Contumelies Slanders Reproches Blasphemies Scoffings Esay 50. 6. My backe I expose to the Smiters and my checkes to the Nippers my face I hide not from contumely from spittle As in the holy Storie it is recorded they pittifully scourged him crowned him with Thornes scoffed and spit at him Particularly of Pouertie wee reade 2. Cor. 8. 9. Hee became poore for our sakes Insomuch that as hee k Mat. 8. 20. professeth of himselfe Hee had not where to lay his head Sixtly Bodily death and that a reprochfull one to be hanged Phil. 2. 8. He humbled himselfe vnto Death euen the Death of the Crosse All which were properly in him the l Esay 53. 34. Mat. 8. 17. punishment of our sinnes Touching the full cursednesse due vnto vs after death and the fulnes of it due vnto them after death which we affirme that hee indured the meaning is not that he felt the verie estate and condition of the damned but the whole and full seuere wrath of God due to sinne equall to the very Hellish torments in vehemencie of paines and sharpnesse which may appeare First because he suffered the very sorrowes and paines for sinne which else wee should haue borne as the Prophet saith m Esay 53. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He bare our iniquities and our very sorrowes hee sustayned neither could he otherwise haue beene the n 2. â—â—m 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price of our Redemption nor our o Heb. 7. 22. Suretie if hee had not paid the verie summe Secondly The sorrow and trouble of his minde before hee came to handie-gripes whereof hee himselfe saith p Iohn 12 27. Now is my soule troubled And what shall I say Father saue mee from this houre but therefore came I vnto this houre my q Mat. 26. 38. soule is euery way compassed with sorrowes to death his feare fright because of this bitter Cup being so terrible that r Mar. 14. 33 34. Angels were faine to be sent downe to strengthen and incourage him that his bodie as yet without all harme Å¿ Luke 22. 44. trickled downe with clots of bloud in stead of sweate which was neuer heard of in any man besides shew that it was more then bodily paines euen the whole Cup of Gods wrath which hee so t Heb. 5. 7. feared in fearing felt and feeling was deliuered from Else he had not beene so strong as ten thousand Saints and Martyrs that fight but by his strength Thirdly It appeareth by the mayne battaile fought three whole houres vpon the Crosse all which time tugging in the fearefull darke with him that hath the power of darkenesse to hide from the eyes of the World the fire of his Fathers wrath which in that hot skirmish burnt vp euery part and to giue to the Enemie full scope and aduantage he cryed out at the last in the extremitie of his anguish but yet as one that had now ouercome the vttermost of the brunt My u Mat. 24. 45 â—6 God my God why hast thou all this while forsaken me Fourthly The Apostle expresly saith that x Gal. 3. 13. Christ was made a curse for vs. And it cannot be that hee meaneth that curse but of a shamefull and ignominious death only for he speaketh of the curse due to euery one that continueth not in all things that are written in the Booke of the Law to doe them from which Christ redeemed vs himselfe being made that curse for vs. Neither doth the reason which the Apostle rendreth As it is written Cursed is euery one that hangeth vpon the Tree prooue that our Sauiour Christ was no otherwise accursed then as euery other Male factor is or as the Thiefe vpon the Crosse whose soule notwithstanding went to Paradise but his reason serueth for the contrarie to prooue that this kinde of death was by way of Type and Ceremonie accursed in the Law prefiguring the curse that was to light vpon our Sauiour Christ in whom all the Ceremonies of the Law had their accomplishment and perfection But how will you say could this feare in Christ be without sinne Because it grew not from weaknesse of faith much
lesse from desperation for euen when hee cryed out in the anguish of his soule Why hast thou forsaken me yet he ceaseth not to call him his God of whom he complayneth himselfe to bee forsaken but it grew out of a meere humiliation for howsoeuer as touching his Diuine Nature he were equall with GOD the Father yet he found in his humanitie wherein hee was to pay our ransome an exceeding vnabilitie to satisfie Gods Iustice vnlesse hee might bee pleased fauourably to accept the Sacrifice of his Bodie not as the Sacrifice of a man but as the Sacrifice of his onely begotten Sonne and what was wanting in the weaknesse of his humane Nature to account sufficiently made vp in the worthinesse of his God-head Besides he feared not an vtter desertion or forsaking which to feare were desperation but lest his humane Nature should for a time be left alone without any comfortable assistance of the God-head fearing in that distressefull agonie of his and the verie confusion of the powers of his nature how long it might hold him and how infinitely more it might increase vpon him seeing that hee was not yet come to the greatest of his Passion from whence by a meere naturall desire abhorring paine which may well be without sinne he would haue gladly beene released And therefore praying it might passe from him yet presently submitteth himselfe vnto it Mat. 26. 39. O my Father if it be possible let this Cup passe from me Neuerthelesse not as I will but as thou wilt And againe Verse 42. O my Father if this Cup cannot passe away from mee but that I must drinke of it thy will bee done y Mar. 14. 36. MARKE hath it thus Father all things are possible to thee take away this Cup from mee Neuerthelesse not as I will but as thou wilt The third thing to bee obserued in his sufferings is All which hee fully satisfied that by the power of his God-head hee did indure and went thorow with them and did not take the foile for as a huge stone falling vpon a piece of britle glasse grindeth it all to powder but if it light vpon a thing as huge as it selfe it is not able for to wagge it so the infinite power of his God-head strengthened the humane Nature of Christ to indure the brunt of the infinite wrath and displeasure of his Father in such sort as it did not ouer-whelme him but that in the middest of all his sufferings hee did in a manner conquer and ouercome laying in his humilitie the beginning as it were and foundation of his Glorie and of his Kingdome in his lowe estate Whereof it followeth First that in the middest of his most bitter sufferings he was freed from hatred of God finall desperation and such like which are not of the substance of the punishment but lamentable and fearefull effects in those that are ouercome of it Secondly That hee was not nor could not bee crushed with the waight of it into Hell the place of the damned Thirdly That making satisfaction he did not lye for euer vnder it But how then did hee pay the ransome of our sinnes which is Hell fire the second Death euerlasting condemnation if he neither were in Hell to suffer there and came so quickly out of his suffering here These things as hath beene shewed are no part of the punishment but effects and things annexed to it when the punishment it selfe is not able to bee indured and hath no place where that is borne and satisfied And yet it is more that Christ the onely begotten Sonne of God yea God himselfe should for a small while thus beare the Curse of the Law then if the whole World had suffered eternall punishment in Hell fire The fourth thing is how and which way he satisfied our cursednes here in the whole course of his life all this and when First Our cursednesse here he satisfied in the whole course of his life as z Mat. 8. 16 17 the Euangelist out of the Prophet noteth He healed all that were sicke that it might be fulfilled which was spoken by Esay the Prophet saying Hee tooke our infirmities and bare our sicknesse Secondly the infinite wrath of God his Father hee our full cursednesse vpon the Crosse satisfied vpon the Crosse for thither doth the Scripture euer call vs a 1. Pet 2. 24. Who bare our sInnes vpon the Wood that b Ephes 2. 16. hee might reconcile both in one bodie vnto GOD through the Crosse killing enmitie through it c Coloss 2. 14. blotting out the hand-writing of ordinances that was against vs which was secretly contrarie to vs hee tooke it away nayling it to the Crosse Thirdly Death in the graue where beeing solemnely and death by dying vnder the power whereof he lay three daies in the graue buried to assure vs his death was a true death and not counterfeit nor fayned he lay three dayes vnder the ignominious dominion of it The fift and last thing is the end which is also the vse and fruit of his sufferings Forgiuenesse of sins Mortification or Abolishing of our sinful lusts and the Freeing of vs from death and condemnation as shall appeare hereafter To come vnto the last of those foure heads our Sauiours The glories of Christ that followed his suffrings humbling of himselfe so farre as to be obedient vnto death the death of the Crosse it pleased God to crowne with an infinite waight of blisse as the Apostle teacheth Phil. 2. 9. Agreeable whereunto is that of the Prophet d Esay 53. 10. Esay Seeing he giueth himselfe an Oblation for sinne hee shall see a seede and prolong his dayes And Reuel 5. 12 13. It is the voyce of infinite thousands of holy Angels applauded by all the creatures in heauen and vpon the earth and by the foure liuing creatures and the foure and twentie Elders Worthie is the Lambe that was slaine to receiue power and riches and wisdome and strength and honor and glorie and praise In which two e 1. Pet. 1. 11. Psal 22. the sufferings of Christ the glories that did follow the whole substance of the Gospell standeth as he himselfe teacheth his Disciples Luk. 24. 26. Must not Christ haue suffered these things and so enter into his glorie But had he no glorie at all before he had finished his sufferings Indeed during the time of his humiliation which was all his life long whilest he bare the infirmity of our natures and the punishment due to the same the great happinesse belonging to him was smothered in some sort that it did not so appeare neyther was the time for the full manifesting thereof yet come Howbeit euen then he did not obscurely make ouerture of it many wayes For first in that weakenesse of his flesh he gaue so liuely tokens of his glorie that the f 1. Tim. 3. 16. Apostle feareth not to say euen then When he was manifested in the
for the World but for those whom thou hast giuen me Fiftly For what things this Intercession is made Not for some one or few benefits but that we may be partakers of all the good things that he hath wrought Faith or Vocation Vnion with himselfe that is to say Regeration Righteousnesse and Sanctification through him Constancie and Perseuerance in the estate of Grace and finally Eternall Happinesse for all these parts are particularly set downe Iohn 17. as namely Verse 20. 21. I pray for all that are to beleeue in me by their Ministerie that all may be one as thâ—â— Father in me and Iâ—n thee So that they also may be one with vs that the World may beleeue that thou hast sent mee Verse 17. Sanctifie them by thy Truth Verse 11 Holy 〈…〉 er keepe them in thy Name Verse 15. I pray not that thou 〈…〉 them out of the World but that thou keepe them from th 〈…〉 one Verse 13. That they may haue my ioy fulfilled to them Verse 24. Righteous Father whom thou hast giuen vnto me I desire that where I am there they also may be that they may behold my Glorie which thou hast giuen me And Verse 26. That the loue wherewith thou hast loued me may be vpon them So hee doth expresse the Intercession hee made for Peter to bee That his faith should not faile Luke 22. 32. Intercession therefore of our Sauiour Christ is as it were a continuall plaister for the curing of the manifold slips frailties and sins whereunto the faithfull through infirmitie doe continually fall that so by a speciall and continuall application of his Merit our persons may remayne iust and our workes acceptable to God 1. Iohn 2. 1. If any man sinne we haue an Aduocate c. Sixtly That as in his humanitie hee desireth all these things for our Saluation and the applying of his Merits and death vnto vs so by the power of his Deâ—â—e he doth indeed apply them whereunto his being in t Heb. â— â—4 Heauen and in the sight of God his u Rom. â— 34. sitting at the right hand of his Father and his x Heb. 7. 25. euerliuing doe much 〈…〉 le making that Intercession of his as in it selfe more glorious so for vs more gracious and acceptable and able perfectly to saue them that come to God by him Seuenthly That y Rom. 8. 26. making Intercession for vs hee teacheth vs also by his Spirit to make Intercession to God with Prayers sighes and grones that cannot bee expressed CHAP. III. Of Christs Gouernment of the World in generall AFter the Priesthood of Christ next followeth Such is the Priest-hood of Christ his Kingdome followeth his Kingdome which is euerywhere spoken of in the Scriptures and most honourable and glorious promises made vnto it Esay 9. 7. A Child shall bee borne vnto vs and a Sonne giuen to vs vpon whose shoulder the Dominion shall lye Esay 32. 1. Behold a King shall raigne in Righteousnesse And Ierem. 23. 5. A King shall raigne and prosper Generally in his Kingdome I obserue three things Kingdome First A calling of Christ by God his Father to it for as hee intruded not himselfe into the Office of a Priest but expected the calling of his Father so he tooke not vpon him to raigne before hee had a Kingdome giuen him Therefore Psalme 2. 6. God is brought in saying I haue appointed my King ouer Sion my holy Hill And Dan. 2. 44. it is said In those dayes shall the God of Heauen rayse vp a Kingdome So Luke 1. 32. the Angell telleth MARIE The Lord shall giue vnto him the Throne of his Father DAVID And PETER z Acts 2. 36. Him hath God made both Lord and Christ Secondly The inuesting of him into the Princely Honour and Administration of his Kingdome whereof he had full seizin and was put into the actuall and reall possession of it when he ascended into Heauen which a man may call his going vp vnto his Coronation Daniel a Dan. 7. 13 14 in his seuenth Chapter hath a notable description of it seeing in a Vision Christ God and Man comming out of Heauen into the lower parts of the Earth to worke the mysterie of our Redemption and that done ascending into Heauen to the Ancient of dayes God his Father to present himselfe before him And to him saith hee was giuen Dominion Glorie and a Kingdome Thirdly The fruit and end of all this the same wherevnto is in the things which he doth from God for those Elect the whole worke of his Mediation tendeth which is our b Ephes â— 16. Peace and Reconciliation with God in and through him Therefore hee is called The c Esay 9. 6. Prince of Peace d Heb. 7. 2. The King of Righteousnesse and The King of Peace figured by MELCHISEDECH King of Shalem And heereupon the e Rom. 14. 17. Apostle saith that the Kingdome of God is Righteousnesse Peace and loy in the Holy Ghost More specially to treat of this his Kingdome It parteth The kingdome of Christ hath two parts it selfe into three mayne Armes or Branches rising by so many steps or stayres one is his Gouernment of the World in generall taking things in such sort as the Fall did leaue them without vouchsafing any further fauour And this may bee called the footstoole of his Kingdome Another standeth in the bestowing of his Word and the fruits thereof matters of speciall grace though such as fall vpon the Reprobate and this may be called the Scepter of his Kingdome The third Is the giuing of his Spirit whereby of carnall he maketh vs spirituall and heauenly Creatures and this may be called the Seate and Throne or rather the Life and Power of his Kingdome as these three parts are so distinguished and in the same order Psal 93. The first words of which Psalme in a holy triumph and reioycing-wise expresse the generall argument that Iehouah which is Christ our Lord raigneth and not raigneth onely but hath his Raigne accompanied with two Noble Adiuncts Glorie and Power Then hee commeth to distinguish the parts First his Gouernment of the World considered in two degrees One the stay and sustentation of all things the same which the f Heb. 1. 3 Apostle so highly magnifieth to the Hebrewes for whereas Adams sinne had turned vpside downe the whole frame of Nature and according to the curse What day thou eatest of the forbidden fruit thou shalt certainly dye had brought man and all the Creatures for mans sake to vtter ruine and desolation Christ the Mediator steppeth forth and there beginneth his Kingdome in holding vp the World which otherwise had instantly come to nothing This you haue in the latter end of the first Verse The inhabited World is settled it shall not be remoued And that so wonderfull a thing as this a worke of such admiration might haue a reason sutable to make it not seeme strange the Prophet
and went softly in token of mourning Thirdly Amendment of Life in many things Flying p 1. Pet. 2. 11. the pollutions of the World To come to the fourth point therein I obserue the great difference that is betweene this Grace and Faith both in the nature of the things and in the fruites and effects that come from them how like soeuer in shew they seeme to be In nature they differ two manner of wayes First Here is but a taste onely not an apprehension and laying hold of Christ to make him ones owne like vnto a Cooke that tasteth of the meate and spitteth it out againe or as he that washeth his mouth with water but letteth it not goe downe his throte hereupon it is that they are said to q Mat. 13. 21. want a r Col. 2. 7. roote which the faithfull haue From whence I gather that their faith is but a generall and confused faith whereby they are perswaded that God will bestow many great and glorious things vpon those that are in Christ but neuer wrestle with their owne soules to apply and appropriate the same vnto themselues they know not what it meaneth to haue Christs Righteousnesse theirs or their sinnes to be layed vpon him they feele no testimonie of reconciliation to God no assurance that all things are for good vnto them no peace of conscience no hope of eternall life the excellencie whereof they are rauished withall and admire to behold in others as Balaam the false prophet did but finde in themselues no comfort of it no more then a man doth of the Sunne when it shineth not in his owne Horizon The second difference betweene the nature of faith and it is that this taste whatsoeuer the same be is not of Christ himselfe whose Å¿ Mat. 9. 21. 22 least touch hath a sauing vertue ioyned with it but of some sweetnesse that commeth from him no more then the Cooke that licketh his fingers can bee said to eate of the meate prepared for his Masters Table So as their estate may bee likened vnto those who comming out of a close Dungeon where in all their life they neuer saw the Sunne assoone as they come into a more open place vpon the first casting of the beames are rauished with the excellencie of the Sunne though yet they see not the Sunne it selfe for the Reprobate onely see a glimmering of the light of the Sunne at the dawning of the day before it ariseth whereas the Elect haue the t 2. Pet. 1. â—9 Day-starre euen the Sunne of Righteousnesse Christ Iesus rising in their hearts the comfortable heate whereof doth quicken and reuiue them as it is said the u Luke 1. 72. Day-spring from an high doth visit them the x Esay 60. 1 2. glorie of God doth arise vpon them or they may bee likened vnto a Stranger that trauailing a farre Country seeth the state and magnificence of the Court and is admitted into the Presence-Chamber which greatly doth affect him though hee himselfe haue no part nor interest in the King Touching the fruits and effects the thorow change wrought in Gods Children differeth from this kinde of change which falleth vpon the Reprobate many wayes First In the things themselues for their reformation is not a whole and sound conuersion vnto God but amending some one or few faults they hold some other still which they can neuer be brought to leaue As y Marke 6. 20. Herod who did many things and yet would not part from his Brothers Wife whereas the godly doe not some things but all they are commanded Secondly In the manner for their affections are but yet so as it may be lost againe vanishing and flitting motions that suddenly goe out like vnto a blaze of fire or else for want of cherishing by Prayer hearing of the Word and other holy meanes as it were of putting Oyle in their Lampes in time it commeth to be quencht or else when they are touched to the quicke that they see the following of CHRIST cannot stand with the satisfying of their owne delights or other matters which they are resolued to keepe they choose rather to lose him then to forsake themselues and so for pleasure profit or feare of men they vomit vp all againe Thirdly In the end for both they desire to bee saued not to glorifie God but onely because they are afraid of Hell as may bee seene in Balaam and they confesse their faults and leaue and forsake sinne not because they hate and dislike it but for feare of iudgement whereas the godly are sorrie and grieued in heart because they offend a louing and most gracious Father Fourthly In the meanes for lacking saith it is impossible that they should euer come in true Repentance vnto God or aske pardon of their sinnes and so to bee made partakers of the promise z Mat. 7. 7. Aske and it shall bee giuen vnto you Seeke and you shall finde Knocke and it shall be opened vnto you Now followeth the sinne most opposite to this Grace But whoso once of malice falleth from it which we call Sinne against the Holy Ghost which we call sinne against the Holy Ghost when a man falleth of malice from this Grace once receiued To explayne this more fully First It is an act done and a sinne which may bee discerned and knowne else the Apostle a 1 Iohn 5. 16. Iohn would not forbid vs to pray for such persons no Paul b 1. Cor. 16. 22. wils vs to execute the curse of the Church vpon them it is not a continuall going forward in sinne without Repentance Secondly It is no legall sinne if I may so say against the duties properly either of the first or second Table but Euangelicall directly against Christ in the point of his Mediation c Heb. 10. 29. accounting his bloud but as common bloud and of no more power to sanctifie then the bloud of another man Therefore no sinne against good manners as Murder Adulterie and the rest or though it be immediatly bent against God himselfe and the duties of the first Table can bee drawne within that compasse as Idolatry Witchcraft Coniuring and the like though they should hap to be committed of such as professe the Gospell Thirdly It is of those that haue receiued the e 2. Pet. 2. 20. knowledge of the Truth So as all Reprobates come not to this high pitch of sinne nor any that sinne of ignorance therefore f 1. Tim. 1. 13. Pauls blasphemie was a sinne that might be pardoned in as much as he did it ignorantly And our Sauiour g Luke 23. 34. vseth this reason for the Iewes that put him to death Father forgiue them for they know not what they doe So the Apostle PETER saith Acts 3. 17. And now Brethren I know that yee haue done this ignorantly as also your Rulers Meaning the multitude and generall number of them which were h 1. Cor. 2. 8.
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
certaine promise or the faith and credit of the Promise-Maker may bee called in question But that hope which the Scripture speaketh of and which here wee deale with respecting celestiall Happinesse and eternall Glorie in Heauen which i Titus 1. 2 3. God that cannot lye hath promised in his Word apprehendeth the same most certainly without all exception and therfore is said k Rom. 5. 5. not to make ashamed being a Noble and a Royall Vertue and of a Diuine Ofspring the Daughter of Faith and Mother of Patience Daughter and inseparable Companion of Faith for what is Faith else but l Heb. 11. 1. the ground-worke or foundation and subsistence of things hoped for Againe it is the Mother of Patience as wee heard euen now out of the Epistle to the Romanes If m Rom. ◠25. wee hope for that we see not wee doe wait for it with patience Therfore the Apostle elegantly termeth it n Heb. 6. 19. The Anchor of our soules to stay vs in the middest of the stormes and troubles of this life til we ariue at the hauē of all our rest Faith and Hope do thus differ Faith imbraceth Christ as present and in him all Happinesse in generall Hope looketh at one certaine Happinesse to come which is the inioying of the glorious presence of God of CHRIST and of the holy Angels in Heauen CHAP. VIII Of Regeneration THE fruit and glorious effect of Faith that The fruit of an effectuall calling is that destroying of the old world that is our sinfull cursed estate by the power of his death and sufferings he maketh is of Christ by Faith apprehended of Gods Elect is this that destroying in them the old World that is our sinfull and cursed estate by the power of his death and sufferings as the Apostle teacheth Gal. 6. 14. and in other places hee maketh of the true Church a new a heauenly World giuing his Sonne vnto them and Righteousnesse Holinesse and life euerlasting in and through him Many points of great waight and singular vse arise from hence seriously to be attended First Here is the reall and royall performance of the Couenant which God that cannot lye not onely offereth vnto all to whose eares the sound of the Word doth come and striketh hands with such as by Faith make it theirs but giueth and performeth the very truth thereof when they are once entred into the societie of the Couenant wherefore it is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting of the Couenant a putting into possession as it were by liuerie and seisin Ezech. 20. 37. and Paul saith Gal. 3. 23. The promise by the Faith of Iesus Christ is giuen to those that beleeue So wee finde recorded Ier. 31. 34 34. This is the Couenant which I will make with the House of Israel I will put my Law in their minde and write it in their heart and will bee their God and they shall bee my people I will bee fauourable to their iniquities and their sinnes will I remember no more And againe Ezech. 36. 25 26 27. I will powre vpon you cleane waters and yee shall be cleane from your pollutions and from all your abominations will I clense you and I will giue vnto you a new heart and a new Spirit will I put in the midst of you and I will take away the heart of stone out of your flesh and will giue vnto you a hart of flesh and my Spirit will I put in the midst of you and make that yee shall walke in mine Ordinances my Iudgements ye shal obserue doe Secondly This Couenant is exhibited but to a few of the true Church Ier. 31. 33. the House of Israel Gods faithfull people whereas all mankind was partaker of the former Couenant for in Adam all were made righteous Wherefore Faith is the onely meanes and instrument whereby God in this life giueth his Sonne or Christ giueth himselfe vnto vs and is made ours by spirituall Regeneration as the Apostle witnesseth q 1. Ioh. 5. 1. Euerie one that beleeueth that Iesus is that Christ is borne of God And againe r Ioh. 1. 12. As many as receyued him he gaue vnto them this dignitie to become the sonnes of God euen to those that beleeue in his name who are not borne of bloud nor of the will of the flesh nor of the will of man but of God ſ Gal. 3. 26. All yee saith the Apostle to the Galatians are the sonnes of God through faith in Christ Iesus This alone putteth vs in possession of Christ and of all the good things we haue from him for t Eph. 3. 17. he dwelleth in our hearts by faith and there is u Ioh. 6. 35. no way to feed vpon him but by beleeuing in him no way to life but by feeding on him Otherwise wee cannot haue his Spirit which x Gal. 3. 14. wee receiue by faith onely nor y Act. 26. 18. haue our sinnes forgiuen vs or Christs righteousnesse imputed to vs which is euery where called z Rom. 4. 11 13. The righteousnesse of faith a Rom. 9. 13. 10. 6. The righteousnesse by faith b Rom. 3. 22. The righteousnesse of God by faith c Rom. 4. 5 9. Faith imputed for righteousnesse And Faith said to be that whereby we d Abacuc 2. 4. Rom. 1. 17. Gal. 3. 11. Heb. 10. 38. are righteous whereby we e Rom. 3. 26 28. 5. 1. Gal. 2. 16. 3. 8 24. are iustified not for any inherent qualitie that is in Faith more than in Loue Hope or other vertues but because it apprehendeth Christ and maketh him ours who is our onely righteousnesse our hearts cannot else be purified for f Act. 15. 9. that Faith doth alone Else can we not be partakers of the promised bessednesse g Gal. 3. 9. which is giuen to the faithfull onely So wonderfull is the worke of Faith Thirdly Here is the verie life and power of the Kingdome a new of Christ and that wherein his glorie shineth incomparably most of all in that he frameth and fashioneth vs from aboue to be new Creatures of naturall men spirituall heauenly men of carnall h Psal 102. 19. So Eph. 2. 10. a people created againe as the Psalmist speaketh whereby he maketh a new face of things and as it were another world i Esay 65. 17. I make new heauens and a new earth k 2. Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are become new The Author to the Hebrewes termeth this excellent condition and estate l Heb. 2. 5. The world to come in opposition to this present world wherof the Apostle saith that m Gal. 1. 4. Christ hath deliuered vs out of this present euill world Wherefore by the world to come is not meant as in our common speech it is
the Sonne of man and drinke his bloud ye shall haue no life in you for without an Vnion with Christ there can bee no true partaking of his gifts vnto Saluation no more then a woman can be partaker of the riches and honour of some great man except shee be ioyned with him in Marriage so that they become one bodie and one flesh or then the members can draw life from the head if they bee not knit vnto it The worke of this sauing Grace that is brought vnto vs by the comming of our LORD and Sauiour Iesus Christ hath beene pointed at in generall First To destroy the old ADAM or the old man that is the sinfull and wretched condition which by nature euery Mothers Child bringeth into the World and is as old as since Adam fell to bee vnder the power of Satan slaues of sinne and children of destruction Then the bestowing of a new a blessed and a happie estate opposite to the former The r Heb. 2. 15. Apostle to the Hebrewes comprehendeth both that through death hee might abolish him that hath the power of death that is the Deuill and might set free his Children So in the Epistle to the ſ Col. 1. 13. Colossians Who hath deliuered vs from the power of darknesse and translated into the Kingdome of his Sonne And our Sauiour Acts 26. 17 18. To whom now I send thee to open their eyes that they may turne from darknesse vnto Light and from the power of Satan vnto God that through Faith in me they may haue remission of sinnes and an inheritance among hath two parts Illumination and Iustification the sanctified ones Paul 1. Cor. 1. 30. brancheth all the benefits wee haue by Christ into foure Wisdome Righteousnesse Sanctification and Redemption or Holinesse and Blessednesse Such a traine of Noble Graces doth attend Regeneration for as man by Creation was made holy and happy so by this new Creation we obtayne a repayre of our first estate not as some Relique or Remayne of that Image of God according whereunto we were created in the beginning but as a new worke of Gods Spirit forming the same in vs after a heauenly and diuine manner out of nothing by the power of the Resurrection of Iesus Christ And in euery of these good things is implyed the remoouing of the contrarie Wisdome standeth not with Ignorance and Blindnesse Righteousnesse putteth away the guilt of sin Sanctification the power and dominion of sinne for where one of these is the other cannot bee Redemption speaketh more cleerly of freeing vs from wrath and the curse of the Law Wisdome and Righteousnesse from the which the other two doe flow were for their surpassing excellencie figured in the High Priests Vrim and Thummim as you haue it taught in the explication of the Ceremonies of the Law But to handle these foure apart The first benefit which wee haue by Christ is the taking Illumination whereby dispelling darknesse away of the vaile of ignorance the blindnesse that naturally possesseth our soules as in that place of the Acts it is first named And Esay 25. 7. He will swallow vp the vaile of the face the vaile that is vpon all people and the couering that is vpon all Nations So 2. Cor. 3. 16. When their heart shall bee turned to the Lord the vaile shall be taken away for where the Spirit of the Lord is there is doth enlighten our mindes with the knowledge of the will of God in Christ which the Apostle calleth Wisdome Freedome But this is not all In stead of the Light of Nature turned through sinne into palpable and grosse darknesse we haue now another manner of light an heauenly and Spirituall Wisdome A grace distinct not onely from Knowledge that went before which was common to the Reprobate whereas this is the peculiar of GODS Heritage but euen from Faith though the same include Knowledge in it for Faith is the Instrument of Regeneration Iohn 1. 12. and therefore before it in nature but this Wisdome commeth in nature after Regeneration for so the Apostle saith Yee are of God in Christ who is made vnto vs Wisdome and Coloss 3. 20. Renewed t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto Knowledge which is this Wisdome Therefore in nature it commeth after I take it to bee that Light of the Minde of which the Scripture speaketh so oft comprehending vnder it by a Synechdoche the whole worke of our Renewing Ephes 5. 8. Ye were once darknesse but now are light in the Lord 2. Cor. 4. 6. God which commanded that light should shine out of darknesse is hee who hath shined in your hearts to giue the light of the knowledge of the Glorie of God in the face of Iesus Christ In this regard we are said to bee illuminated or enlightened Heb. 10. 32. to bee translated out of darknesse into his wonderfull light 1. Pet. 2. 9. Wisdome and Sanctification or Holinesse both inherent in vs seeme to differ thus Holinesse is the Renewing of vs into the state of Innocencie which we had by Creation But this Wisdome is of a farre more excellent mould then the light of Knowledge that Adam had for Adams minde was indeed enlightened to vnderstand all morall duties but ours to the knowledge of things that u 1. Cor. 2. Eye hath not seene Eare hath not heard nor haue entred into the heart of man x 1. Pet. 1. Which the Angels themselues desire to stoope downe and looke into namely one Mysteries of the Gospell reuealed from aboue wherefore that was according vnto nature this is Diuine and supernaturall wherein after the vaile of Ignorance taken away that our eyes are once made able to behold the Light Christ the Image of God doth shine vnto vs 2. Cor. 3. 17. Such a Light as man by nature when it was at the best could neuer comprehend And hereby wee come to haue all the secrets and the whole will of God in Christ Iesus made knowne vnto vs by his Spirit A maruailous benefit sensibly to be seene euen in this life that dull and ignorant men become able on a sudden to conceiue the hidden Mysteries of Christianitie It is that the Apostle saith 1. Cor. 2. 15. The spirituall man discerneth all things in that we haue the minde of the Lord manifested vnto vs through Christ Howbeit the illumination of our mindes in this life hath withall much darknesse for growing wholy by the meanes of the Word as the Apostle saith Coloss 3. 16. Let the Word of Christ dwell richly in you in all Wisdome and to TIMOTHIE y 2. Tim. 3. 15. Thou hast knowne the Scriptures that are able to make thee wise wee can know but weakly and imperfectly because the way and meanes whereby wee come to knowledge by the Ministerie of man is weake and imperfect for in part wee know saith the same Apostle 1. Cor. 13. 9. and in part wee prophecie that is we learne but imperfectly because our
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
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
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.
18. Perfect loue casteth out feare Å¿ Iam. 1. 4. That yee may bee perfect and wholly sound wanting in nothing By perfect it meaneth not the exact performance of legall Righteousnesse but the whole and totall change of all the man which yet in this life is euermore imperfect And so doth Iames in that place last before mentioned expound it So that there is a Legall and an Euangelicall perfection which rather and more properly is termed integritie I call it totall first in respect that the whole man and all our parts and powers both of the soule and bodie are renewed as the Apostle to the t 1. Thess 5. 23. Thessalonians prayeth that their Spirit soule and bodie may be kept vnblameable in the comming of Iesus Christ First our mind and euen the Spirit of our mind whereof it is said u Rom. 12. 2. Bee transformed in the renewing of your minde x Ephe. 4. 23. Be renewed in the Spirit of your mind I y Ezech. 36. 26. wil put a new Spirit in the midst of you Againe both our Knowledge and Iudgement are reformed that now z 1. Cor. 2. 15. the spirituall man discerneth all things And our Memorie and Consciences purged for the Memorie that serueth where the Apostle doth commend the a 1. Thess 3. 6. Thessalonians for hauing a good memory of him alwayes And to the b 1. Cor. 11. 2. Corinths That they remembred all his matters or remembred him in all things Of the Conscience it is said c Heb. 9. 4. That the bloud of Christ purgeth our Consciences from dead works to serue the liuing God And d Heb. 10. 22. Hebrewes the tenth Hauing your hearts sprinkled from an euill Conscience This Renewing reacheth to the heart also that is to the Soule the seate of the Desire Will Affection which e Ezech. 36. 26 Ezechiel addeth to that of the Spirit I will giue you a new heart And f Deut. 10. 16. Moses saith Circumcise the fore-skin of your heart Of the Desire we reade The g Gal. 5. 17. Spirit or part regenerate lusteth against the flesh Of the Will that h Phil. 2. 3. God worketh this grace in vs to will according to his owne good pleasure And of the Affections They that i Gal. 5. 24. are Christs haue crucified the flesh with the affections and lusts of it Lastly The Bodie it selfe and all the members are made anew not in substance but in qualitie by putting off the sinfull body of the flesh as the Apostle speaketh k Col. 2. 11. Colossians the second Whereupon he doth exhort vs l Rom. 6. 12. Let not sinne raigne in your mortall bodies m Col. 3. 5. Mortifie your earthly members fornication and vncleannesse c. For as there is a n Rom. 7. 25. law of the members that rebelleth against the Law of the minde so there are o 1. Cor. 12. 27. members that are by Regeneration the members of CHRIST which fight against that Law of the old man Secondly It is totall in respect that it maketh a change not in our p Ier. 7. 3. wayes and actions only but in our very nature the perfect and all-sufficient Sanctification Esay 1. 16 17. of our nature in the person of Christ himselfe freeing vs from that naturall corruption which as the Law of the members is inherent in vs. This the Apostle speaketh Romanes q Rom. 8. 2. the eighth The Law of the Spirit of life which is in Christ Iesus hath freed mee from the Law of sin and of death that is from that inherent corruption which as the Law of the members sticketh to our nature the perfect Sanctification of his humane nature beginning a Sanctification here in vs euen in our very nature ouer and besides the Righteousnesse of our wayes Thirdly It is totall in regard of both the parts of Righteousnesse which wee are renewed into Holinesse and true Iustice for both these the Scripture noteth Ephes 4. 24. Put on the new man which according to God is created in Holinesse and true Iustice Marke 6. 20. Herod reuerenced IOHN BAPTIST knowing he was a iust and a holy man Luke 1. 74. That wee being deliuered from the hands of our enemies may serue him in true Iustice and Holinesse Titus 2. 11 12. The grace of God hath appeared c. instructing vs to liue wisely and iustly and godly in this present World Yet we must obserue that there are degrees in the imperfection which we speake of for First Some are weake ones and euen Babes in Christ weake in Faith weake in Knowledge weake in all kind of practice of spirituall Graces whom the Apostle calleth carnall that is to say rude Of the weake in Faith the Apostle speaketh Romanes 14. 1. And our Sauiour many times vpbraydeth his Disciples O yee of little faith Of weake in knowledge and capacitie of heauenly things it is said Rom. 6. 19. I spake vnto you after the manner of men that is by Similitudes taken from the common course of mans life For the infirmitie of your flesh And Heb. 5. 12. For when through the time yee ought to haue beene Teachers yea haue need to bee taught anew what are the elements of the beginning of the words of Christ and are become those that haue need of Milke and not of strong meate So our Sauiour Christ telleth his Disciples r Iohn 16. 12. I haue many things to say vnto you but you are not able to beare them now Of weake in practice we reade 1. Cor. 3. 1. I Brethren could not speake vnto you as spirituall but as carnall as Infants in CHRIST I gaue you Milke to drinke and not strong meate for you were not able to beare it Secondly There is a further step which Christians of the better sort commonly attayne vnto standing in a sufficient furniture of all graces needfull for the performance of euery good dutie in soule good manner and a blamelesse and vndefiled life whereof the Scripture giueth testimonie to many particular Christians And the Apostles in their Epistles partly Å¿ 1. Cor. 1. 1. 1. Thes 5 c. witnesse of diuers Churches and partly t Phil. 2. 15. 2. Pet. 3. 14 c. pray for them to be such Thirdly Vpon some few in respect of his ordinarie dealing it pleaseth GOD to powre a more aboundant measure of grace and higher degree of perfection filling and inriching their hearts with an exceeding increase of Faith of Knowledge of Loue of Hope of Patience and of the Gifts of the Holy Ghost These the Apostle calleth u Heb. 5. 14. perfect men who through a habit haue their sences exercised to the discerning of good and euill Phil. 3. 15. As many of vs as are perfect let vs bee thus minded and if ye thinke any thing otherwise that also will God reueale Thus x Rom. 4. 20 21 it is said of Abraham that hee was
of Gods goodnesse in the things they pray for Thirteenth Gods Children are constant in their prayers and continue in them Giue vs this day c. euery day renewing their supplications The wicked faint and quickly giue ouer or pray but by starts These circumstances to be obserued out of the manner of the Lords Prayer lead mee by the hand to some consideration of the matter it selfe and parts of that Prayer wherein also vnlesse I deceiue may selfe we shall nothing digresse from our purpose There be two parts of that as of all other Prayers for it standeth partly in petition partly in thankes-giuing The Petitions are sixe in number all in that course and order as the Doctrine before was handled whereof the first three compreheÌ„ded in the first part of Diuinity are of those things that belong vnto Gods glory without any respect of our owne good as the particle Thy in euery one doth shew And this one thing whâ—eein the soundest Diuines agree being well obserued bringeth a great light for the distinguishing of all the sixe Petitions according to their proper bounds and limits in such sort as hereafter followeth The first Peticion Hallowed bee thy name O thou the blessed and great IEHOVAH Father Sonne and holy Spirit three persons and one onely true and euer-liuing God whose i Esay 9. 3. name is wonderfull and who alone art glorious and excellent thy Mercie great vnto the Heauens thy Truth vnto the Cloudes thy Righteousnesse as the mightie Hills thy Iudgements like the bottomlesse Deepe exalt thy selfe O God aboue the heauens thy Glorie ouer all the earth And make it knowne vnto thy creatures that thou the Creator blessed for euer Amen art a Nature Spirituall and Diuine of thy selfe and in thy selfe and by thy selfe subsisting Eternall Immeasurable Incomprehensible Infinite in Power Wisdome Holinesse Truth Mercie Iustice and whatsoeuer good is yea Goodnesse and Perfection it selfe So that both whatsoeuer thou doest is absolutely good and holy and all good and perfect gifts are thine there being no iot of good in any creature but that onely which they haue from thee who art the Father of Lights And this respecteth the first branch of that part of Diuinitie concerning the Nature Persons and Properties of the Godhead The second Petition Thy Kingdome come Aduance the Throne and Scepter of thy Kingdome in the Gouernment of the World according to all thy counsels and purposes decreed from Eternitie Whether of sauing the Elect or destroying of the Reprobate or of the businesses and affaires pertayning to this life and the generall Prouidence ouer all things that thy hands haue fashioned and made together with the meanes which thou hast sanctified thereunto thy Gospell with the Ministerie and preaching thereof the Sacraments Censures and Discipline of the Church and all other good things thou hast ordayned may prooue to thy Children a sauour of life vnto life and to none of them a sauour of death vnto death And that thou wouldest so dispose of things by thy hidden and secret prouidence that all persons and creatures although they many of them sinfully and wretchedly mooued with other causes and ends then in obedience vnto thee yet in regard of thy worke most holily and iustly may concurre to doe whatsoeuer thy hand and thy counsell hath fore-determined to be done Neither let any power or policie of Satan or man or any other creature hinder the execution of thy most glorious and magnificent most wise and iust Decrees But let them all bee as the Mountaines of Brasse that cannot be remooued but stand fast for euer And this respecteth the second branch touching the Kingdome of God and the dispensation of his Counsels The third Petition Thy will be done in Earth as it is in Heauen Haue thou alwayes in the World euen here among men as thou hast among thy holy Angels and Spirits of the Righteous that are deceased a Church and chosen Companie which may k Zach. 8. 8. refresh and delight thy Spirit by yeelding with free and readie hearts all cheerfull obedience to thy knowne and reuealed will whilest they bee seene to preferre the loue they beare to thee before the loue of themselues their owne pleasure profit or liues or whatsoeuer else that is most deare vnto them And this which is the third branch the honour due to God riseth by a necessarie consequence from the former two for he that is in himselfe and in his workes so glorious is worthie and alone worthy to be honoured and serued of vs. The three latter Petitions comprehended in the second part of Diuinitie are of those things that concerne our owne and our Neighbours good whereof the first being the fourth Petition in number is for the Fountaine of all good that excellent l Iohn 4. 4. gift of Christ himselfe and all the meanes and Graces Faith especially whereby he may be ours and we come to be his The fift and sixt are for the streames of Righteousnesse that flow from it and spring vnto euerlasting life So that in these last Petitions the whole substance of the Gospell is contayned for touching the other Righteousnesse which is our owne or by the Law the same being impossible through our owne corruption to be had our Sauiour teacheth vs not to pray for it But contrariwise in teaching Regeneration and Righteousnesse through him he doth vtterly exclude all Righteousnesse from our selues or by our owne Creation And in willing vs to pray to bee deliuered from euill he sheweth the right vse of the Law whereby euill is discouered to be the rule of our obedience The fourth Petition Giue vs this Day that Bread of ours that bread aboue substance or better then all wealth and riches which consume and perish whereas this indureth to euerlasting Life being the Bread of God that commeth downe from Heauen and giueth life vnto the World euen Christ himselfe the spirituall Manna promised in Paradise figured in the Wildernesse forespoken by the Prophets shaddowed in the Law manifested in the Gospell thy onely Sonne of thine owne eternall nature and Essence conceiued and borne of the Virgin by the wonderfull worke of thy holy Spirit sanctified from the Wombe to bee the mightie and powerfull Instrument in and by whose flesh or humane nature vnited to the God-head personally hee quickeneth all those that by Fâ—ith are ingraffed in him replenished with all Righteousnesse and fulnesse of the Spirit aboue measure And therefore in himselfe most blessed and happie but for vs and for our sakes accursed in that he bare the whole wrath due to our sinnes and became subiect to death the most ignominious death of the Crosse it selfe vnder which notwithstanding he did not lye for that it was impossible he should bee holden of it but loosing the pangs and sorrowes of death hee arose againe and ascended into Heauen where he sitteth at the right hand of thy most excellent Maiestie to make continuall Intercession for those that are his
and hath obtayned a Name aboue all names a Crowne of Glorie and a Kingdome whereof there shall not bee any end gouerning all things in Heauen and vpon the Earth vanquishing and subduing the proud Enemies and Rebels to his Kingdome and leading captiuitie captiue gathering out of the wicked World a holy Nation a peculiar people euen in respect of their outward calling to the prayse of his glorious Name opening their eyes to behold the vnsearchable riches of himselfe in whom are hidden all the treasures of Wisdome and Vnderstanding filling their hearts with manifold Graces and Blessings of his Spirit separating and choosing out from among them Pastors Teachers and other Officers for the well ordering and guiding of his House which is the Church of the liuing God and not onely reaching forth to manie of them from aboue a comfortable taste of the sweetnesse and excellencie that is in him but vpon such and so many as God the Father through him hath from euerlasting purposed vnto Glorie powring downe that most excellent and precious gift of Faith proper to the Elect whereby he giueth himselfe to be theirs and taketh them to bee his knitteth and vniteth them as members to that Mysticall Bodie whereof himselfe is the Head maketh them in a spirituall and vnspeakeable sort bone of his bone flesh of his flesh and one together with him and so becommeth vnto them that heauenly and supernaturall Bread whereby their soules are fed vnto euerlasting life Good Lord this m Mat. 6. 11. Day and euery n Luke 11. 3. Day giue this our bread vnto vs that we may so come vnto him as we may neuer hunger so beleeue in him as wee may neuer thirst so be regenerate and borne againe by the incorruptible seed of the Word of God which liueth and abideth for euer that it may neuer dye within vs but confirmed still in our most holy Faith by the preaching of thy Gospell participation of thy Sacraments Prayer and other holy meanes wee may grow vp thorowly in him which is our Head till wee come to the full age of men growne in Christ by the ioyfull and blessed beholding of him in his Glorie The fift Petition And forgiue vs our trespasses as wee forgiue them that trespasse against vs is for Iustification through the Righteousnesse we haue in Christ forgiuenesse of sinnes which is but one part being put for the whole Pardon and forgiue vs all our sinnes by the death and sufferings of thy Sonne and so remooue both the guilt and punishment away from vs Clothe vs with all his sufficient and most absolute and perfect Holinesse and Obedience that being made the Righteousnesse of God in him we may appeare in thy presence not onely as no sinners but as perfectly iust in thy Sonne hauing that Righteousnesse that is able to abide the rigour of thy sentence so as thou thy selfe iustifying and absoluing none may bee able to accuse And looking vpon vs no otherwise then thou doest vpon thine onely Sonne wee may at the barre of thy Tribunall Seate and in thy most holy Iudgement bee freed from wrath and condemnation and declared worthie of euerlasting life The last Petition hath two branches One to bee deliuered from the euill of sinne the other from the euill of punishment In both the contrarie good is prayed for The Holinesse or Sanctification which wee haue from Christ in the one Blessednesse in the other The first branch And leade vs not into temptation Being now ingraffed into the noble stocke of the Bodie of thy Sonne and iustified through him sanctifie vs also by his Spirit dwelling in vs mortifying and subduing sinne that it beare not the sway in our mortall bodies that neither the Deuill the World nor the flesh or our owne corruption preuaile against vs to make vs to fulfill the lust thereof but goe forward with the worke of our new Birth quickening and renewing vs in our Memorie Iudgements Will Affections and in all the parts and powers of our Soule and Bodie from dead works to serue thee the true the liuing God that euen now in this life whilest here we struggle with those spirituall foes of ours wee may attayne to that measure of perfection which may be pleasing and acceptable in thy Sonne and that after this life ended and all our enemies subdued vnder vs wee may bee taken vp without spot or wrinkle to bee presented as a pure Virgin vnto Christ in the Day of our spirituall Marriage The second branch But deliuer vs from euill Together with the friut of Righteousnesse which is to be sanctified by the Spirit of thy Sonne giue vs also the free reward which thou hast promised to all that are found in him Hale and pull vs as a beast that sticketh in the myre out of the miserable condition whereinto sinne hath plunged vs the curse of the Law Hell Death and Condemnation and from him that hath the power of death that is to say the Deuill So make vs happie and blessed through the communion of the Blessednes which is in thee that euen now in some measure we may haue our part in all and so much as is able to fall into this life where the testimonie and assurance of thy loue and the hauing and inioying in and from thy loue of all the good things of this present life both for necessitie and Christian Delight Maintenance Health Credit Friends Comfort of Wife Children Seruants a Blessing vpon our Labours the fruit of Magistracie and of Gouernment and good order in the World together with the sanctifying of all things euen our very troubles and crosses of this life vnto our good so as thou in thy Mercie hast appointed for vs Peace of conscience and Ioy in the Holy Ghost doe excell and by these degrees as it were by so many steps and stayres make vs to climbe vp to that perfect and eternall Happinesse which is reserued for thy Saints in Heauen when Hell Satan sinne weaknesse shame trodden vnder foot we shall be all spirituall and glorious and raigne as Kings with thee for euermore Wherefore here is set before vs that in estimable benefit we receiue by Christ which comming last crowneth the rest and in the lauding o Reuel 5. 8 9. 10 11 12 13. and magnifying whereof all Eternitie shall bee spent the full and finall Redemption of our soules and bodies vnto the glorious Inheritance purchased for the sonnes of God Whereupon after the Petitions ended followeth Prayse and Thankesgiuing vnto God the Fountaine of all good in these words For thine is the Kingdome the power and the glorie for euer and euer that is to say all absolute and perfect Blessednesse both for thy might and Soueraigntie of commanding all things being all thy creatures and the worke of thy hands and for the power of effecting whatsoeuer thou wilt and doest command and lastly in regard of the infinite Graces that shine so gloriously in thy person and which thou
naughtie one as they are termed Mat. 13. 38. For l Iohn 15. 19. and 17. 14. because wee are not of the World but GOD hath chosen vs out of the World therefore doth the World hate vs which is the perpetuall state of Gods Church from the beginning and was figured in m Ge. 25. 22 23 Rebecca a Type of the Church in whose wombe were two Nations deuided that stroue and fought together And our Sauiour doth fore-warne vs not to looke for better In n Iohn 16. 33. the World yee shall haue affliction Secondly Whatsoeuer is vnregenerate in the Children of God themselues whereby it many times falleth out that none are greater instruments vnto vs of offending God then they By the flesh I meane our naturall corruption and all the lusts and workes of it an enemie which we alwayes carrie about vs not onely in our bosome but in our very bowels So that heere is the battell between the flesh the Spirit wherof the o Gal. 5. 17. Apostle saith that the flesh lusteth against the Spirit and the Spirit against the flesh And these saith he are opposite one to another Rom. 22. 23. It is elegantly described I finde therefore this Law for mee when I would doe well that euill lyeth readie for me to slay and seize on mee as the Lord speaketh of sinne Genes 4. 6. For I am delighted in the Law of God as touching the inner man but I see another Law in my members warring against the Law of my mind leading me captiue to the law of sin that is in my members p 1. Pet. â— 11. PETER in like sort willeth vs to abstaine from fleshly lusts that war against the soule And heereof are the exhortations so common in the Scripture q Gal. 5. 16. Walke in the Spirit and fulfill not the lusts of the flesh Wee r Rom. 8. 12. are debtors not to the flesh to liue after the flesh but to the Spirit to be led by it Take Å¿ Rom. 13. 14. no care of the flesh to fulfill the lusts thereof Christ t 1. Pet. 4. 1. therefore hauing suffered for vs in the flesh Put you on also the same minde that he which suffereth in the flesh hath ceased from sinne Secondly In this conflict are to be considered the two Generals of these Battels The Captaine vnder whome wee fight IESVS the u Heb. 12. 2. Prince and perfiter of our Faith in x Gen. 3. 15. Genesis pointed out by the seed of the woman to note his Manhood in the y Reuel 12. 7. Reuelation by Michael equall with the mightie God to set forth his God-head you shall find him royally described Reuel 19. 11 12 13 14 15 16. The head and generall lifted vp against him is the Dragon the old Serpent Satan or the Deuill as wee heard before Thirdly The weapons of this Warfare both those which our Aduersaries the Flesh the World and the Deuill fight withall and those whereby wee doe resist them The weapon of sinne or of the flesh is Lust as it is said Rom. 7. 8. Sinne taking occasion by the Law wrought in me all manner of lust Gal. 5. 17. The flesh lusteth against the Spirit The weapons of the World are First Outward Afflictions and Persecutions Reproches Slanders c. to draw vs from Christ Iohn 16. 33. In the World ye shall haue afflictions Secondly Ease Credit Pleasure Profit Honour c. Thirdly Euill Examples Satans weapons are outward or inward Outward First The World for wicked men are the Hel-hounds of Satan the Champions and Souldiers which hee fights withall whose head and generall hee is and therefore called the z Iohn 14. 30. and 16. 11. prince of this World which name is giuen to all a Ephes 6. 12. vncleane spirits The b 2. Cor. 4. 4. god of this World And the afflictions of the World as they proceed from him are called The c 2. Co. 12. 7. buffetings of Satan Secondly The obiects of sinne to our eyes our eares and other sences which Satan setteth before vs to draw vs to a loue and in loue to a committing of it as hee did to our first Parents in Paradise and to our d Mat. 4. Sauiour Christ in the Wildernesse and as hee ceaseth not continually to doe to vs. Inward ones are First His kindling of the fire of our owne concupiscence blowing as it were the bellowes and gathering together matter for it to worke vpon Secondly Temptations or Illusions which he casteth into hearts as Venome or Poyson for to infect vs. Our weapons whereby wee doe resist them what they are the Apostle notably declareth 2. Cor. 10. 4. not carnall but mightie and valiant to the throwing downe of all the strong holds of sinne Where though he speake specially of the Ministers yet the like is to bee said in their degree and place of all other Christians Generally it is the Word of God as appeareth 2. Thess 2. 8. Whom God will consume with the breath of his mouth But more particularly they may be reduced vnto two heads Faith and the fruits of Sanctification that come from it for so e 1. Tim. 1. 18. Paul to Timothy vnder these two comprehendeth all willing him to fight that good Fight hauing faith and a good conscience And 1. Thess 5. 8. Put on the Brest-plate of Faith and Loue and for a Helmet the hope of Saluation And 1. Cor. 16. 13 14. Watch stand in the Faith Let all your things bee done in loue In the f Reuel 12. 11. Reuelation they are reckoned these three which come all vnder the other two Faith in the bloud of the Lambe as the Shield the Sword of the Word of God and confession of Christ vnto the death Of Faith the Apostle speaketh 1. Pe. 5. 9. Whom that is the Deuill resist stedfast in Faith And 1. Iohn 5. 4 5 This is the victorie that ouercommeth the World euen your Faith And this as our chiefe and principall weapon the Apostle biddeth vs aboue all to take vnto vs by it hauing Christ himselfe and his Spirit to bee ours And therefore being that g Ephes 6. 16. whereby we are able to quench the fiery darts of the Deuill The fruits of Sanctification are all the Christian Vertues and Qualities which the Word of God requireth The Apostle Ephes 6. reckoneth them vp in this order First Truth or a sound and sincere heart wrought by the Gospell which is the Word of Truth as a belt to gird vs in Secondly Righteousnes both Piety and Iustice in a Holines towards God Innocencie towards our Neighbours for a Brest-plate the habit and perfection wherof being Loue h 1. Tim. 1. 5. out of Faith vnfained The Apostle therfore 1. Thess 5. 8. calleth it The Brest-plate of Faith and Loue. Thirdly Preparation or readinesse of minde which is as it were the shooing of our feet to make them light and nimble
our Sauiour sheweth how in that great Day of his most glorious Comming all flesh shall be iudged not by their Faith or vnbeliefe but by their Workes as sure Arguments to approue to all the World the righteous Sentence of God especially to our selues they seale vp Gods Election and make it sure to vs for whosoeuer findeth not that hee hath in some measure the Spirit of Sanctification the Grace of Addoption and Iustification hath not yet laid hold vpon him Hither tend those exhortations so common in the Scripture r 2 Pet. 1. 10. Make your Calling and Election firme by your Workes c. True it is as Å¿ 2. Tim. 2. 19. the Apostle saith that there is a double Seale one resting in God himselfe which is firme and sure and neuer can be shaken but the other resteth in vs who are by good Workes to set that Seale vpon our Soules and Consciences The foundation of God remayneth firme hauing this Seale God knoweth who are his And Let euerie one that nameth the Name of CHRIST depart from iniquitie Thirdly Good Workes in those that professe Christ stop the mouth of the Aduersarie who otherwise is readie to slander the Gospell and to speake euill of it as of a doctrine of libertie So saith t 1. Pet. 2. 15. PETER For so is the will of God that doing well you might stop the mouth of the ignorance of foolishmen as free and not hauing libertie as a couer of naughtinesse Fourthly By this meanes wee giue a good Example vnto other and winne many to the profession of the Gospell Whereupon the same u 1. Pet. 3. 12. Apostle exhorteth Wiues so to behaue themselues that by the beholding of their chaste and modest carriage their Husbands that beleeue not the Word may without the Word bee gayned vnto Christ Fiftly God is pleased and hath promised of his free Mercie and Goodnesse to bestow a reward vpon them which ought to quicken vs to this dutie 1. Cor. 3. 8. Euery one shall receiue his owne reward according to his owne labour 2. Iohn Verse 8. Take heed to your selues that we lose not the good things we haue wrought but that we may receiue a full reward And thus farre touching our Sanctification in this Hereafter wee shall haue an Angellike perfection life weake and imperfect which in Heauen shall be fully and wholy perfected and we when receiued vp vnto Christ shall bee made x Ephes 5. 27. glorious without spot or wrinkle or any such thing and y Mat. 22. 30. like to the holy Angels This absolute perfection and Angellicall puritie free from the least spot of sinne whatsoeuer is a thing that must necessarily be attayned vnto First Because else we should not haue by the Mercie of God in Christ as good and holy an estate as we had by our first Creation and lost by our owne sinnes in Adam Secondly So long as man is imperfectly holy hee can neuer bee perfectly happie by inioying the presence of God before whom no sinfull thing can come Now this I mean that in this estate we shal be perfectly righteous not onely by Christs obedience imputed vnto vs made ours but by a righteousnes also inhereÌ„t in our selues for in the life to come the Elect shal bee restored to that perfect inherent Holinesse wherein Adam was created but in a more excellent measure euen in the full height and top of all perfection and great reason there is why we shall then so much excell First Because the faculties of our soule and bodie shal then bee made spirituall and glorified in an excellent manner as wee shewed before whereby to bee more quicke and readie for the performance of euery good and holy dutie then Adam was Secondly In respect of the place where wee shall be in Heauen where z 1. Cor. 13. 12. wee shall see God face to face and haue familiar conuersation in his presence This Celestiall Holinesse is all one with that which we haue in this World euen as our bodies and soules are the same but differing in the excellent measure of it That which followeth of this Angellicall perfection is First That there shall bee no more strife nor warfare against sinne Satan himselfe and all our spirituall foes being trodden vnder our feete and the Goale wee now striue for gotten and wonne whereupon the Church of God in Heauen is called The Church Triumphant for a Reuel 14. 13. they cease from their labours Secondly That there is no more Repentance no more sorrow and griefe for sinne b Reuel 21. 4 5 neither paine nor crying nor labour for all teares shall bee wiped from their eyes After the Doctrine of Sanctification order requireth Redemption whereby to speake of Redemption A double Redemption or to speake more properly Redemption in a double sence we find spoken of in the Scripture One the paying of the price by the sheading of Christs Bloud to free vs from the seruitude of sinne and death which the Apostle toucheth Ephes 1. 7. and Coloss 1. 14. and is the ransome or matter of our Redemption The other a fruit and effect of the former which in that place to the Ephesians c Ephes 1. 14. is also mentioned when by him wee are set free indeed And that is the Redemption meant 1. Cor. 1. 30. in the purting away of euill and the bestowing of freeing vs from the curse himselfe be comming a curse for vs all good Wherfore two parts here offer themselues One is the remoouing of our cursed estate setting vs free from Death Hell and Condemnation and from the Curse of the Law by his Death and Sufferings for by death hee hath abolished him that hath the power of death that is the Deuill and set them free who through feare of death were all their life long subiect vnto bondage saith the Apostle to the d Heb. 2. 14. Hebrewes And Gal. 3. 8. Christ hath redeemed vs from the Curse of the Law being made a Curse for vs as it is written Cursed is euery one that hangeth vpon the Tree The other is the making of vs blessed by the participation hee maketh vs blessed by the participation of his Blessednesse of his Blessednesse A reward that followeth our Iustification through Christ So wee are plainly taught Gâ—l 3. 8. The Scripture fore-seeing that by Faith God would iustifie the Nations published the glad tidings before vnto ABRAHAM that in thee that is in thy Seed Christ Iesus shall all Nations be blessed for being approoued of God as righteous in Christ consequently in him wee are to haue a reward Reuel 16. 6. They shall walke with mee in Whites for they are worthy The distinct degrees of Blessednesse come now to be Our Blessednesse in the estate we now are in standeth considered for truly may the Children of God be said euen in this life blessed meaning it in part as a step and stayre to climbe
vp vnto full and perfect Happinesse And thereof came those Phrases e Iohn 6. 47. He that beleeueth in me or as it is in another place f Iohn 3. 36. Hee that beleeueth in the Sonne hath euerlasting life and commeth not vnto iudgement but is passed from death to life g 1. Iohn 5. 12. Hee that hath the Sonne hath life h 1. Iohn 3. 14. Wee know that wee are alreadie passed from death to life because we loue the Brethren That is the reason why the i Rom. 8. 29. Apostle speaketh in the present or time past not in the future when he saith Whom he hath iustified them he hath also glorified The particularities of this degree of Happinesse beside our Vnion with Christ and through him with God whereof wee haue spoken alreadie are these that follow First The loue of God k Heb. 12. 6. anew that now he vouchsafeth First in the Loue of God anew to call vs friends As we reade of ABRAHAM that he was called the friend of God Iames 2. 33. Whereof follow three excellent consequences First His generall goodnesse in the gouernment of the World doth after a more speciall and louing manner extend vnto the faithfull and that three manner of wayes First In an extraordinary bountie and goodnesse In which sence the l 1. Tim. 4. 10. Apostle calleth him the Sauer and Preseruer of all men but especially of the faithfull And m Psal 68. 20. Dauid saith The God of our Saluation lodeth vs with benefits day by day Secondly In a most fatherly prouidence ouer his Church and chosen people of whome hee letteth not so much as n Psal 34. 20. one bone to bee broken keepeth them in all their wayes that they should not o Psal 91. 22. dash their foote against a stone Nay the p Luke 12. 7. very haires of their head are all numbred And q Zach. 2 8. he that but toucheth them toucheth the apple of his eye Whereupon wee are r 1. Pet. 5. 7. willed to cast our care vpon God for hee careth for vs. A Doctrine full of most sweet comfort the vse whereof is large and reacheth very farre all our life is subiect to an infinite heape of euils whether we looke vpwards or downe vnto our feet A thousand dangers compasse vs about at home and abroad rising vp and lying downe walking and sitting stil On euery side of vs how many things there be that threaten dāger yea to the verie taking away of life In the middest of these how were it possible for a man to bee quiet if hee did not rest assured that God had a speciall care of him which when once his heart conceiueth by and by all feare and perplexitie flyeth from him and casting all his care on God Hee saith boldly ſ Psal 27. 3. Though an Armie pitch against me my heart shall not bee afraid Though Warre rise vp against mee in that will I haue trust t Psal 3. 6 7. I will not feare for tenne thousand of people that haue set their Tents round about mee but will lye downe and sleepe and wake againe for IEHOVAH holds mee vp u Psal 118. 6 7 Heb. 13. 6. IEHOVAH is with mee and my helper I will not bee afraid what man can doe vnto mee And therefore also hee taketh as made vnto himselfe those golden promises mentioned in the Psalme x Psal 91. 3 4 5 6 7. He shall deliuer thee from the snare of the hunter from the plaguie pestilence with his feathers shall he couer thee when thou betakest thy selfe vnder his wing a shield and buckler his truth shall bee Thou shalt not bee afraid of the feare by night of the Arrow that flyeth in the day of the Pestilence that walketh in a mist of the Murraine that wasteth at noone day a thousand falling at thy side and ten thousand at thy right hand it shall not come neere to thee In a word no open nor secret outward nor inward bodily nor spirituall euill no not at any time shall bee able to preuaile against thee Thirdly In all kindnesse and mercie comforting them in their distresses as hee hath promised To y Esay 25. 8. wipe away all teares from their eyes And againe z Esay 49. 15. Though a Mother forget her childe yet will I not forget thee Sorrow saith a Psal 30. 6. DAVID may come in the night but in the morning is singing And in the Prophet ESAY b Esay 54. 7 8. For a little time I haue left thee but with euerlasting Mercies will I gather thee with a little wrath did I hide my face from thee for a moment but with euerlasting kindnesse will I haue mercie vpon thee The second consequence is that all things turne vnto whereby all things our good We know saith the c Rom. 8. 28. Apostle to the Romanes that to them that loue God all things worke together to good In which respect he saith in d 1. Cor. 3. 21 22 another place All things are yours whether life or death or things present or things to come c. To declare this more particularly First The calamities and troubles of this life are not not the calamities onely and troubles of this life now any punishment of sin vnto vs which is all borne in Christ but fatherly chastizements for our amendment whereunto that sentence of the Apostle Rom. 8. 28. more specially driueth And this is the Couenant and promise of God Psal 89. 31 32 33 34. If his sonnes forsake my Law and walke not in my Statutes c. I will visit their transgressions with the Rod and their inquitie with stripes but my kindnesse I will not put from him nor falsific my faith Secondly Death it selfe hath lost his sting and the and also death it selfe Graue his victorie Being no more fearefull and terrible but the gate of hope and a sweet pleasant passage vnto life and immortalitie In so much as knowing the nature of it to be changed from a punishment of sinne which properly it is vnto a good and happie thing wee come now to desire it and to wish for it Phil. 1. 23. I desire to bee dissolued and to bee with Christ Wherefore 1. Cor. 3. 22. death is said to be ours and to serue for our good And to the e Heb. 2. 14 15 Hebrewes that Christ by his death doth set vs free from all feare of death Hence ariseth the f 1. Cor. 15. 55. Apostles holy triumphing ouer it O Death where is thy sting O Graue where is thy victorie Thirdly Our verie sinnes by the wonderfull Goodnesse but euen our very sins turne vnto our good of God and his admirable and vnspeakable Wisdome who bringeth light out of darknesse serue for our further strengthening and incouragement vnto good For first they tend to manifest our owne weaknesse and corruption and to make vs
and all thus rise againe is the common Certaine men vpon our Sauiour Christs Resurrection rose againe and are already with him in Heauen condition of all Mankind some few excepted and those of three sorts for First Some there were who being dead vpon our Sauiour Christs Resurrection rose againe and are alreadie with him in glorie Of whom you may reade Mat. 27. 52 53. that the graues did open themselues and many bodies of the Saints which slept arose and came out of the Graues after his Resurrection and went into the holy Citie and appeared vnto many Which word appearing sheweth that they did not rise to conuerse among men or to dye againe as Lazarus and some other did but in their owne persons to attend vpon him in his Ascension vnto Heauen and by their Resurrection to seale vp the truth of his and of ours in and through him that so not onely in Christ our Head but in our Brethren and fellow-members full assurance might bee made vnto vs of this sweete and comfortable Doctrine Secondly Other there were that neuer dyed but So are Enoch and Elias both aliue assumed thither onely changed their miserable condition into Glorie Immortalitie and so were taken vp aliue into Heauen And this was the peculiar priuiledge of Enoch and Elias One before the Law another vnder the Law both in most corrupt and depraued times wherein the sincere worship of God was no where to bee found the hope of eternall Life and of the Resurrection to come vtterly lost and gone God therefore to leaue a plentifull testimonie of a blessed Resurrection till the cleerer manifestation of it by the rising of his Sonne and both to giue testimonie of the Faith and Pietie of such men and to conuince the wicked World of Infidelitie suffered not those two to goe the way of all flesh but by a speciall fauour did assume them bodie and soule vnto himselfe thereby also to make them types and figures of the Resurrection of his Sonne by whose power they thus escaped death Of Enoch first it is recorded Gen. 5. 24. That he walking with God three thousand yeers in which time as u Iude ver 24. Iude the Apostle witnesseth hee diligently executed the part of a faithfull Teacher in Gods Church reproouing the corrupt World of sin denouncing Gods seuere Iudgements against them euen to the extreme curse of Anathema Maranatha in the end hee was no more seene for God tooke him that is as the x Heb. 11. 5. Apostle to the Hebrewes doth expound it did translate him that hee should not see death And of Elias the Storie is set forth at large in the first and second Booke of Kings How after long conflicts with Achab the King of Israel and Iesabel his wife and with foure hundred and fiftie prophets the priests of Baal at once being tossed as wee say from Post to Pillar and driuen to flye for his life hauing restored the true Worship of God and reedified his Altars that before were throwne downe destroyed being now as hee thought left alone and wearie of his life God in the end after his many labours y 2. Kings 2. 23 tooke him vp in a whirlewinde into Heauen Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel where the Calues were erected and Idolatrie and Superstition raged they made a Scoffe of this Ascension and taught their children so to doe saying to Elisha in scoffing sort Ascend Bald-pate ascend Bald-pate that is Goe vp to Heauen as Elias did as if they should haue said A proper and goodly ascension two Beares comming out of the Forrest tare in pieces two forty children of them And that this was alwayes the iudgement of the Church concerning Elias may appeare Luke 9. 8. where in the diuersitie of opinions held of our Sauiour Christ some said that IOHN was raysed from the dead some that ELIAS had appeared other that one of the old Prophets was risen againe To all the rest attributing Resurrection as of bodies dead onely to ELIAS Apparition in the truth of his humane nature as of one that neuer dyed Two things there bee that may seeme to crosse this Doctrine One that Christ is called The first fruites of them that sleepe 1. Cor. 15. 20. The other that in the eleuenth to the Heb. 11. 39. the Apostle speaking of the holy men of God before the Comming of Christ And of Enoch among the rest saith of them all that they receiued not the promises But hereunto it may bee answered that the promise which the Apostle meaneth is the manifestation of Christ in the flesh and the more plentifull measure of grace now then was before his Comming which pertayneth nothing to this question As for that 1. Cor. 15. Christ is called The first fruits of them that sleepe because by the power of his Resurrection all shall rise againe and his Resurrection sanctifieth ours as the first fruits did the whole crop not that he of necessitie must be the first that rose no more then hee was the first whose soule did enter Heauen though all both before and since haue entred by his power Although if you should so farre presse this Phrase Christ was indeed the first that rose seeing to speake properly Enoch and Elias neuer dyed and therefore neuer rose And howsoeuer it bee an extraordinarie Example in one or two speciall persons it serueth not to ouerthrow a generall truth But the first I take to be the Apostles meaning Yet haue not these two sorts their full glorie alreadie for howsoeuer their whole nature bee made perfect yet the fulnesse of their perfection is deferred till the latter Day as to the rest of Gods Elect Euen as wee see the whole spirituall nature of the Angels that fell is now fully accursed and yet reserued for a more full damnation The third sort are those men that the Comming of Those that are liuing at the latter Day shall suddenly be changed after the dead are once risen Christ doth finde aliue who shall not dye but shall suddenly bee changed as Enoch and Elias were and so bee taken vp to meete Christ after that the dead in him shall be first risen All of vs saith the Apostle 1. Cor. 15. 51 52. shall not sleepe but all of vs shall be changed in a moment in the twinkling of an eye at the last Trumpet for the Trumpet shall sound and the dead shall rise vp without corruption and we shall be changed And againe 1 Thess 4. 15 16 17. This say we to you in the Word of the Lord that we which liue and are remayning in the Comming of the Lord shall not preuent them which sleepe for the Lord himselfe shall come downe from Heauen and the dead in Christ shall arise first afterwards shall we which liue and remayne be caught vp also with them in the Clouds to meete the Lord in the Ayre By the Analogie