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
out IEHOVAH he is the true God The liuing God The eternall King which made the Earth by his Power established the inhabited World by his Wisedome and by his Prudence stretcheth out the Heauens who vttering his voice the waters make a noyse in the Heauens he bringeth forth vapours from the vtmost part of the Earth maketh Lightning together with the raine and bringeth the winde out of his treasures To conclude saith he Thus shall yee say to the Idolatrous Gentiles The Gods that made not Heauen and Earth shall perish from the Earth and from vnder the Heauen And y Psal 115. 15. Dauid setteth it as the proper mark of the only God Blessed be ye of IEHOVAH who hath made the heauen earth So Esay 44. 19. He taketh to himself alone both the creation and administration of all things I IEHOVAH stretch out the Heauens alone I stretch out the Earth by my selfe And of them both the z Esay 40. 12. Prophet saith Who hath measured the waters in his fift and couered the Heauens with a spanne or in a measure comprehended the Dust of the Earth and weighed the Mountaines with a Waight and the Hils in a Ballance Who then is like vnto our God or what or who is he that may be compared with him Whose a Psal 36. 7. kindnesse is vp vnto Heauen his truth vnto the Clouds his righteousnesse as the mighty Mountaine his iudgements as the great Deepe who by his Prouidence preserueth both man and beast Thine saith the b Psal 89 10 11 12 13 14 16 Psalmist are the Heauens yea thine is the Earth the inhabited World and the things that fill it thou hast founded Then followes an enlargement by the parts North and South thou hast created Tabor Westward and Hermon towards the East which sing of thy Name The Gouernment he partly touched before and afterwards more fully Thou rulest ouer the pride of the Sea when the waues thereof rage thou doest represse them Vpon all which he concludeth O blessed is the People that are acquainted with the shoute walking in the light of thy countenance O IEHOVAH that is who acknowledge thee their Soueraigne Lord and Captaine suffering themselues to bee led and guided by the shoute or noyse of thy voice in thy most glorious Word and workes as by the Trumpet or Allarum of their Generall Now to make it euident how the Glorie of God shineth and sheweth out in all which hath beene said of the exercise of his Kingdome Generally it may be seene First That hee is perfection it selfe in giuing all perfect things to other Secondly his owne Infinitenesse in that their best and put them altogether is but c Esay 40. 15 17 a drop of that which is feafull in him Thirdly his Eternitie in being before all things were More particularly he manifesteth his Power Wisedome Goodnesse both in the making and gouerning the World In the making hee manifesteth his Power in creating things of nothing onely by his command in fetching one contrarie out of another as Light out of Darknesse c. and bringing forth whatsoeuer he would euen at the first without naturall causes giuing light vnto the World before there was a Sunne making d Gen. 2. 5 6. Plants and Herbs to grow and all things to bee greene and flourishing in the Fields when there was no man to till the ground nor any mist or raine to water it His Wisdome in the artificiall distinction of things His Goodnesse in garnishing and replenishing the Earth with all good things fit for the vse of man and that before their Creation that so hee might bring them into the World not as to an emptie and barraine habitation but stored first with whatsoeuer was requisite both for the necessitie and pleasure of their life In the gouerning hee manifesteth his Power doing things not onely by meanes but without meanes aboue meanes and contrarie to all meanes and course of nature His Wisdome in doing all things according to the counsell of his will in measure and weight most wisely yea like a most cunning Workeman procuring good things by euill instruments and making sinne it selfe to serue vnto his glorie His Goodnesse in being liberall and bountifll to all as the Psalmist e Psal 145. 9. saith IEHOVAH is good to all and his Kindnesse is ouer all his Workes CHAP. V. Of the Morall Law the first Table and the first Commandement ALBEIT the Glorie of GOD shine most So much of the Kingdome of God The honor due vnto him is that the reasonable Creatures Angels men doe his Will cleerly in all his Workes yet is this honour which in the second place wee giue him very needfull for it was not enough for the illustration of his glorie either to make the World or by his Prouidence thus royally to gouerne it vnlesse there were some that might both see behold admire and confesse the excellencie thereof aswell in themselues as others without which all the other Creatures and Actions of God how infinite matter soeuer they containe of Gods Glory could no whit increase his prayse which was the end of his gouerning and making of them no more then all the skill and excellencie of the most perfect workman can purchase credit or commendation of his worke if none but himselfe obserue it Therefore in his wisdome he saw it needfull to create Men and Angels indued with knowledge iudgement a reasonable soule and will and other excellent parts to be the Trumpetters of his Glorie But notwithstanding that in these God could glorifie himselfe though men and Angels would stop their mouthes and conspire to roote it out hee being able either to destroy the Creatures he had made and so to glorifie his Power and Iustice in their deserued ruine or against their will to wring from them a confession of his Prayse yet as earthly Princes not onely desire Soueraigntie and command which the Rebels themselues are not able to withdraw but loue especially that their people should obey carrie Subiectly mindes vnto them So it pleased God to adde this one vnto the rest for the full making vp and perfecting of his glorie This honour we define by the doing of his will which is the proper office of Angels and Men and not of any other Creature yet it is true the rest of the Creatures doe the will of God also yea the wicked aswell as the good but not in the same manner The wicked doe it because they shall doe it will they nill they Gods Children because they haue a will and desire to doe it Generally all doe his will and pleasure that is f Psal 115. 3. 135. 6. whatsoeuer hee in his euerlasting counsell hath purposed to be done But that is the secret and hidden will of God which the wicked may doe and perish not his knowne and reuealed will whereof wee heere speake which cannot bee done but in obedience of reasonable Creatures to the
Lords Supper 391 CHAP. VI. Of the Church of Gods Elect. 399 Of Faith The nature of it the persons to whom it is appropriate the causes principall and instrumentall the prerogatiue of the Faithfull the weakenesse and degrees of it the growth that it neuer can be lost the fruit and effect of it 401 Of Hope 418 Of Sight 417 CHAP. VII Of a new World 419 Of the alteration of the Sabbath for the Day Name Time of Beginning 425 Of Regeneration Of Christ the Head and our vnion with him of 4. Petition the Spirit of Adoption the Infancie of Regeneration and Mans estate 427 CHAP. VIII Of Saluation 5. Petition Of remouing the Vayle of Ignorance of Wisedome Of forgiuenesse of Sinnes Imputation of Righteousnesse Iustification Of Mortification and Sanctification 1. Branch of the 6. Petition Of imperfect Sanctification and the degrees thereof Of the notes and markes of Sanctification Of the Lords Prayer Of the Church Militant The enemies we fight against the two Generals of the Field the Weapons which both the enemies and we fight withall the Goale or Mastrie we fight for The Issue of the Conflict Of Repentance The Notes or Signes the Fruit and whence wee haue it Of Fasting The outward abstinence the end and true vse the time of keeping a Fast it is in the nature of a Sabbath Gods acceptation of our Workes and how The reward due vnto them they no whit merit the necessitie of doing good Workes Of Celestiall Holinesse and of the Church Triumphant Of Redemption 2. Branch of the 6. Petition Of the Blessednesse of Gods children in this life Of the state of the faithfull departed Of the generall Resurrection Who shall rise by what power and in what sort Speciall things touching the resurrection of the Elect. Of the last Iudgement The persons to be iudged The Iudge Christ Of his comming to Iudgement the place from whence he shall come the signes and manner of his Comming The Place where the Iudgement shall be Of the Sentence The preparation to it the order of the Sentence the Sentence it selfe the Reason the execution of the Sentence and the order of execution Of our taking vp into Heauen and by what right we come thither Of our full Blessednesse The root and foundation of the same the parts the measure and quantitie the degrees of Glory and whence it groweth the eternitie Of certaine that rose vpon our Sauiours Resurrection Of Enoch and Elias Of the sudden change of those that shall be aliue at Christs comming Of the renewing of the Creatures FINIS THE FIRST BOOKE OF DIVINITIE OF GOD THE CREATOR CHAP. I. Of God the Father the Sonne and the Holy Ghost AS all other Sciences are Diuinitie is a Doctrine of glorifying God commended by their end and euery one esteemed so much the more eminent as the end doth more excell so it is the worthie prayse of the Doctrine of Religion which is the same that we call Diuinitie that it looketh to such an end as is incomparably most to be desired most to be loued and embraced of vs that is to say the glory of God a Rom. 11. 39. From whom and by whom and to whom are all things And whose glory ought to be a thousand-sold more deare vnto vs then our liues yea then the saluation of our soules This therefore is the scope and marke Heresies and Errors A Theists that say There is no God whom not onely the Word of God but all the Things created especially this goodly Frame and Workmanship of the World and euen their owne Consciences sufficiently confute since they cannot but see vnderstand hereby that there must needs be some Diuine Power before all and aboue all of whom these things were made and by whom they are gouerned in so wise and gracious sort as the â—postle teacheth Rom. 1. 20. For his inuisible Things that is his Eternall Power and Godhead being vnderstood by the things created are clearely seene by this Frame of the World to the end that men might be vnexcusable And therefore these Wretches that striue against their Conscience to put out so cleare a Light which will they nill they shineth thus bright in their eyes are to be left vnto themselues and Gods iust hand vpon them as vtterly vnworthie to be dealt with by any further Arguments The whole Doctrine of Poperie which in all the points of their Religion spoyleth God of his glorie for 1. In stead of the true blessed God they set vp an Idoll of their owne braine one neither perfectly righteous which accepteth an imperfect satisfaction as whatsoeuer proceedeth from man whom they will haue able to satisfie for his owne sins must of necessitie be nor perfectly mercifull if he do not freely forgiue sinne but receiue some part of recompence at our hands contrary to that of Esay 43. 25. I I for my selfe that is freely for mine own mercie and glorie do away iniquities 2. His incomprehensible and incorruptible glorie they transforme into the image of a corruptible creature as the Apostle speaketh Rom. 1. 23. painting him out sometimes after the likenesse of an old man sometimes in one shape sometimes in another as if Time did weare him or Age alter him who is the Eternitie of Israel and neuer changeth 3. Their prayers to Hee Saints Shee Saints and angels which is a glorie proper vnto God Psal â—0 15. Call upon â—â— and I will deliuer thee so shalt 〈…〉 fie mee And their bowing to Stocks and Stones whereof the Lord saith Esay 4â— â— I will not give my glorie to another nor my praise to carued Images 4. They teach that the predestinating as well of the elect to life as of the reprobate to condemnation is for their workes fore-seene which the Apostle Rom. 9. 22 23. sheweth to be of his owne free pleasure to shew forth the riches of his might and glorie 5. Touching 〈◊〉 â—â—w of God they are not only altogether ignorant of the true vse thereof which is by a right humiliation of ones selfe to prepare the way and to lead him vnto Christ but spoyle God of the glory due vnto him whilest they teach That it is possible for a man to fulfill the Law himselfe and so falsifie that goldeÌ„ saying of the Apostle Rom. 11. 32. God hath shâ—t all vnder sinne that he might haue mercie vpon all 6. The means of saluation they attribute in part to the worthinesse of men and to their due desert which is the free grace and gift of God that he that glorieth might glorie in the Lord 1. Cor. 1. 32. 7. Whereas the wonderfull glorie of God in his loue vnto mankind hath herein shined forth most clearely that when we were dead in sinnes and enemies vnto God he hath quickened and reconciled vs to himselfe they contrarily imagine that the wound is not to deepe but that there remaineth still a kind of life in man and a disposition to receiue
first of the Nature Persons and properties of the Godhead then of his soueraigntie and command together with the duty of Allegiance which wee owe vnto him which if men were able to performe as the Law of their Creation not enioyneth onely but inabled them vnto and as the Angels doe in Heauen they neede goe no farther but should be blessed in the doing of it But because that is a path which no foot of man can tread he propoundeth in the other three to miserable man fallen now away the blessed Sonne of God that peerelesse Pearle and inestimable Treasure of the World Iesus Christ the righteous who hath gone the tracke for vs and regeneration righteousnesse and sanctification through him more briefly Iohn 17. 3. hee noteth the perfect distribution of Diuinity To know thee the only true God and him whom thou hast sent Iesus Christ These two parts lacking apt names to expresse them you may perhaps till we light vpon some better not altogether vnfitly call Theologie and Christianitie for so Theologie doth in his proper and naturall signification sound a Speech of or concerning God The name of Christianity taking it for the Doctrine of Christianitie as is vsuall in words of art may aptly bee deduced from diuers t Act. 13. 26. and 26. 18. 1. Pet. 4. 16. places of holy Writ and is the same in sense which the u Col. 3. 16. Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word of Christ. But till these termes by custome and vse bee worne and made familiar and our eares better acquainted with them I thinke it not amisse to forbeare the names let the thing be vnderstood To define God perfectly as that great and Christian God is Iehouah three persons Iehouah which is Being or perfection it self x Ramus in his Theology Logician said wee had neede of Gods owne Logicke whose nature knowne onely to himselfe infinitely exceedeth all thought and apprehension that can possibly bee in any creature wherefore to keepe vs within the limits of sobriety not taking vpon vs to define that wee know not which were folly and madnesse much lesse attempting it in the God-head which were extreme vngodlinesse we must remember the answere that God made vnto Moses desiring to see the Maiestie of his presence that he should see his hinder y Exod. 33. 23. parts but his face could not be seene There is then in God a forepart and a face there is a hinder part and backe By his face that is his very Maiestie and Essence no man or Angell is able to define GOD but by those steps and markes of his glory whereby he hath manifested himselfe in his Word and Works as it were by his hinder and backe parts we may in some sort describe him which what they are appeare in the next Chapter when passing by Moses whom he set in the hollow of a Rocke and couered with his hand till he were gone by he cryed z Exod. 34. 6. IEHOVAH IEHOVAH the mighty God mercifull and gracious long suffering and full of kindnesse and truth preseruing kindnesse for thousands forgiuing iniquity and rebellion and sinne by no meanes freeing the guiltie visiting the iniquity of fathers vpon children and vpon childrens children to the third and fourth Generation All which and whatsoeuer notes of his glory else scattered here and there in the whole Volume of the Scriptures or shining euery-where in the large Volume of the Heauens are many times comprehended in one onely word as Iah Iehouah or Ehieh that is to say I am as if you would say Being or perfection it selfe For these three comming from the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 root and being in effect but one are that essentiall and proper name of God whereby he calleth himselfe when he would paint out men the excellency of his Nature and distinguish it from all other things that are in Heauen or vpon the earth or vnder the earth So Exod. 3. 13 14 15. vnto Moses asking him When I shall say vnto them The God of your fathers hath sent me vnto you and they say to me What is his name what shall I say to them IEHOVAH answered MOSES EHIEH or I am for I am And he said Thus shalt thou say to the Children of Israel EHIEH that is I am hath sent me vnto you Againe God said to MOSES Thus shalt thou say vnto the Children of Israel IEHOVAH the God of your fathers the God of ABRAHAM the God of ISACK and the God of IACOB hath sent me vnto you This is my Name for euer and this is my Memoriall vnto all Ages Of the other we reade Psal 68. 5. Exalt him for his Name IAH It is most certaine that b Plato in his Dialogue entituled Cratylus the name of a thing if it be rightly giuen serueth to set out the true nature property of the thing wherein consisted a great part of that wisedome which was in Adam who c Gen. 2. 19. gaue apt and fit names to all the Beasts of the Field and to all the Fowles of the Ayre according to their quality and condition much more is the same to be thought of this Name which the most wise God taketh to him and is neuer giuen to any Creature Man nor Angell to Temple Sanctuary nor any holy place else not so much as in a Sacramentall signification if the places seeming to serue for that purpose be rightly skanned These words therefore doe truly and perfectly comprehend that backe part of his or d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 19. whatsoeeuer may be knowne of God so farre as our slender capacity is able to reach For first hereby appeareth that all that is is in him subsistence life vnderstanding will holinesse happinesse and whatsoeuer else all proper to him all his and commeth from him all essentiall vnto him and of his nature all infinite eternall and vnchangeable Or to speake more plaine in that he is Being first he must needs haue in himselfe the very life soule and perfection of all things that be subsistence life vnderstanding will holinesse happinesse and whatsoeuer else Secondly all this hee hath infinitely for what can bee imagined where Being should be excluded Thirdly nothing is in him but essentiall and of his nature for all is his Being Fourthly how can being it selfe otherwise be then of and from it selfe Fiftly Being can neuer leaue to bee nor haue beginning of his Being and therefore is eternall Lastly it is not possible that any thing should bee whom Being doth not make to bee In briefe God is being life vnderstanding will holinesse happinesse essentially infinitely eternally causally to himselfe and others And so doth the Apostle at once expound all those names when hee saith e Rom. 11. 36. For of him and by him and to him are all things But this needeth some larger explication Therefore it shall not bee amisse more particularly to deduce these things and
World to bee Man trauelled without wearinesse the Beasts laboured without irkesomenesse the Earth brought forth of her selfe Herbes and Plants the Trees Fruites and Blossomes in abundance euery thing ranne his course and did his worke with cheerefulnesse and labour to them was not laborious In the principall Creatures Angels and Men that Of the reasonable Creatures Angels and men it was after his owne Image or likenesse in holinesse and happinesse goodnesse is not onely the perfection of those faculties vnderstanding and will and of all their powers but especially perfect holinesse and happinesse The Image and similitude of Gods holy and blessed nature b Gen. 1. 26 27 Ephes 4. 24. Coloss 3. 10. 2 Cor. 3. 18. after which man is said to bee created But all this as I said before is to be vnderstood according to that their nature is capable of for First The Angels are capable of a farre more excellent perfection then mans nature can attayne Secōdly Not onely euery nature is not capable of euery grace but there is no Creature that can be eyther perfectly single infinite or vnchangeable which are the proper Prayse of GOD for euen those heauenly Spirits haue some things mixed and compounded in them and being of finite nature are not capable of infinite Power Wisedome Holinesse or other graces nor any way can come neere the excellencie of the Creator Beside both Men and Angels were framed of a mutable and changeable disposition the more to set out that constant and immutable nature which is in God and therefore also of a nature both subiect to temptation such as eyther their owne thoughts or outward obiects may offer to them and of a will though free able to choose good and to leaue euill yet inclinable aswell to euill as to good though in their estate of holinesse most vnto good Iob 15. 15. Behold he putteth no stedfastnesse in his Saints And Iob 4. 8. Behold hee putteth no stedfastnesse in his Seruants The Angels Holinesse I call the integritie of their nature being first enlightened with the perfect knowledge Holinesse in a mind enlightened with the knowledge of the whole will of God all the strength of nature conformed thereunto of the will of God and of his most holy Law written and engrauen in their minde by nature Next in a conformitie of the whole strength of Nature Vnderstanding Will Desire Affections and whatsoeuer else vnto God or a power and abilitie in the reasonable Creature to performe the whole will of God Happinesse is all that good that can possibly fall vpon the Creature Happinesse in the fruition of Gods loue and from thence comming a coniunction and communion with him Coniunction is an enioying of his personall presence Communion is a participation in some sort of his Blessednesse both Kingdome Power and Glory It standeth in three things First The loue of God vpon vs who is good it selfe and the chiefe and onely good from whence commeth all the good of Men and Angels Secondly The enioying of his gracious presence being alwayes with him and seeing him face to face Thirdly A communion and participation in some sort so farre as our nature can receiue of all those excellencies that are in him communicable to his Creatures Our Sauiour as we heard before reckoneth them all Matth. 6. in the conclusion of the Lords Prayer Kingdome Power Glory Of his Kingdome wee participate by the dominion and soueraigntie which hee giueth vs ouer the other Creatures Of his Power by hauing strength of nature and abilitie to exercise this soueraigntie and to put it in execution Of his Glory in being full of excellencie within and without Without comely and beautifull within glittering and shining in Vertue Wisedome and all other Graces of the minde A part also of this Glory are Riches Honour Pleasures and such like These things are now seuerally to bee applyed to both these Creatures beginning with the Angels whom the Scripture is wont to call c 2. Cor. 11 14. Angels of Light and d Luke 9. 2◠holy Angels to note the puritie wherein they were created Our Sauiour e Mat. 22. 30. also teacheth that the perfection of men after the Resurrection standeth in this that they shall be as the Angels of God in Heauen Their very fall implyeth as much for in that they stood not in the Truth as our Sauiour speaketh Iohn 8. 44. and as Iude hath it Verse 6. of his Epistle left their first estate it followeth that in the beginning they were created perfect In this respect they are called the sonnes of GOD Iob 1. 6. When the sonnes of God came to present themselues before IEHOVA Satan also came in the middest of them What an excellent measure they had of all kinde of Grace Wisedome and heauenly Knowledge the speech of Christ doth shew celebrating their Diuine Knowledge of the Mysteries of GOD. Marke 13. 32. Touching that Day none knoweth no not the Angels of God in Heauen And the Apostle Gal. 1. 8. If wee or an Angell from Heauen preach vnto you any other Gospell then we haue preached vnto you let him be accursed Therefore also they performe all offices of Pietie and the seruice of GOD more cheerefully readily and gloriously then any man did or could doe and are called * Esay 6. 2. Seraphins as if you would say burning with zeale and the loue of God or shining in all puritie and holinesse And as the measure of their Wisedome and Holinesse did excell so did the measure of their happinesse in like sort whereunto the place where they were set to inhabit did much auayle they being celestiall Spirits and hauing their abode in Heauen we terrestriall dwelling vpon the Earth and in Houses of Clay The like though not in the like proportion there was betweene the Angels themselues some being more glorious then the rest It seemeth no common dignity which is giuen f Luke 1. 19. to one of them to bee GABRIEL that is the mighty Power of God to stand before Gods presence And PAVL Coloss 1. 16. reckoneth vp Thrones Dominions Principalities and Powers as degrees of that their glory which the disiunctiue particles whether and or it may well be thought doe import and hither may bee drawne that of Paul to the g 1. Thess 4. 1◠Thessalonians that the Lord himselfe shall come downe from Heauen with the voyce of an Arch-angell that is of a chiefe and principall Angell So was it also betweene Eu◠and Adam 1. Tim. 2. 12 13. To come therefore to the things wherein the happines of the Angels stood First That they had the loue of GOD there is no doubt being his sonnes and the prime of his Creation Secondly In locall coniunction they were most neere vnto him beholding alwayes his face in Heauen Matthew 18. 10. Thirdly For their Soueraigntie and Dominion they are called h Rom. 8. 38. Thrones i Ephes 6. 12. Principalities Dominions
Gouernments Chiefe k Dan. 10. 13. Princes c. 1. Pet. 3. 22. Ephes 1. 21. Col. â— 16. Fourthly For their Power the name it selfe of Power l Rom. 1. 38. is giuen to them And the m Psal 103. 20. Prophet by name doth set it forth Yea Angels mighty in power And to the Thessalonians n 2. Thess 1. 17. When the Lord Iesus shall bee reuealed from Heauen with his most mighty Angels The Angels saith PETER in power o 2. Pet. 2. 11. and might greater then these As if hee would say other manner of persons whereby hee doth insinuate their exceeding and incomparable power Fifthly For their Glory what it is that one place may serue in stead of many where it is coupled with the glory of the Father and the Sonne When the p Luke 9. 26. Sonne of man shall come in the glory of himselfe and of his Father and of the holy Angels In the q Luke 2. 9. second of Luke when the Angell of the Lord stood before the Shepheards it is forth-with added that the glory of the Lord shone round about them Hither it maketh that the Glory and Maiesty which the Lord made to appeare in the face of Stephen for the daunting of his Aduersaries is r Acts 6. 15. resembled to the countenance of an Angell In the Vision which Å¿ Esay 6. 1. Esay saw they are brought in with two of their wings couering their feet Thereby to meete with the infirmitie of men who are not able to abide the brightnesse of their glory DANIEL t Dan. 10. 5 6. excellently describeth this in that great Vision which hee saw by the Waters of Chiddekel Lifting vp mine eyes I saw and behold a man clothed with Linnen whose loynes were girt with excellent Gold of Vphaz his Bodie was like vnto Sea-coloured blue as if hee would say of an heauenly colour his face to looke to like the Lightening and his eyes like to Lampes of fire and his armes and feete like vnto the colour of polished Brasse glittering and twinkling like sparkles of fire the noyse also of his words were like vnto the noyse of a whole multitude At whose appearance the men that were with Daniel trembled exceedingly and flying hid themselues hee also himselfe had no strength left within him but euen his beautie and comelinesse were turned into corruption And hither belongeth their wonderfull and admirable wisedome growne into a Prouerbe As u 2. Sam. 18. 14 the wisedome of an Angell The holinesse wherein men were created is recorded Genes 1. 26 27. Let vs make man according to our owne Image after our owne likenesse And wherein this Image and likenesse of God doth stand the Apostle doth informe vs Ephes 4. 24. Put on the new man which according to God is created in righteousnesse and true holinesse Coloss 3. 10. Putting on the new man which is renewed in knowledge according to the Image of him that hath created him And in this respect Adam also in his innocencie is called The sonne of God Luke 3. 38. Touching the happinesse of Adam and Eue in their integritie First They were beloued of God his sonnes and children Secondly They enioyed his presence but vpon Earth which was their habitation and therefore lesse gloriously then the Angels did but that they also had it is apparant by Gods familiar conference with Adam Gen. 2. 29. Thirdly They had Dominion and Power ouer all the Creatures of the Earth and were set as the Monarches of the World Gen. 1. Let x Gen. 1. 26. vs make man after our image c. and let them rule ouer the fishes of the Sea and ouer the Fowles of the Ayre and ouer Beasts and ouer the whole Earth and all creeping things that creepe vpon the y Gen. 20. 19 20 Earth Which soueraignty of man is declared Gen. 2. First by Gods bringing to Adam all the Beasts of the field and all the Fowles of the Ayre putting him in seisin and possession of them and making them to present themselues before him as subiects are wont to doe at their Princes Coronation Then by the names hee gaue vnto euery one that so hee might know how to call for them whensoeuer hee should need them to attend vpon him and to doe him seruice Fourthly They were indued with strength of nature not subiect to sicknesse or other infirmities Insomuch as their very labour was without all wearinesse paine or griefe which sinne hath brought vpon vs as appeareth by the Curse z Gen. 3. 17 19. Gen. 3. Because thou hast obeyed the voice of thy Wife and eaten of the fruit of the Tree which I forbade thee Cursed be the Earth for thy sake In sorrow shalt thou eate of it all the dayes of thy life In the sweate of thy face shalt thou eat thy meate Fifthly They were all glorious both in their bodie which being naked had an excellent dignitie and comelinesse in it without the least vnseemelinesse that might make them ashamed and in their minde furnished with all Graces and namely of wisedome and knowledge vnderstanding the nature of all the Creatures and able according to their nature to giue apt names vnto them Last of all for a further increase of their happinesse they were seated in Paradise a place of al kind of pleasure where for the exercising of man to labour in some honest and lawfull calling GOD gaue him charge to dresse and keepe the Garden CHAP. IIII. Of Prouidence AFTER the euerlasting Epicures which deny all Prouidence of God Those Philosophers that held nature That is some Power or Vertue Spirit or Minde as they terme it mingled and infused into the parts of the World that holdeth vp and stirreth all things to bee God Whereas in truth nature is nothing else but that course order which God at the first Creation set in things and which hee altereth and changeth at his pleasure Deuter. 8. 3. Man liueth not by bread onely but by euery word that proceedeth out of the mouth of Iehouah Decrees of GOD and Prouidence is his gouerning of the things created the Creation of the World his Kingdome thirdly standeth in gouerning the things created Both the course which at the first Creation hee set in nature and the actions and euents of things Herein consider wee first the generalitie of this gouernment that it reacheth to all in generall and to euery thing in particular past present or to come To set forth this more distinctly that so we may make the better vse of the generalitie of his Prouidence it stretcheth First To all Persons and liuing Creatures euen the vilest and most contemptible The a Psal 145. 15 16. eyes of all things looke vp to thee and thou giuest to them their meate thou openest thy hand and fillest euery liuing thing with thy good pleasure The b Psal 104. 21. young Lyons roare for their prey seeking their meate from
famous examples one in the Family of Abraham who hauing two sons Isack and Ishmael Isack onely was accounted for his Seed and that by Gods owne appointment to make it appeare that the Fountain of Predestinatiō is the pleasure of God not the goodnesse of man The other of two Twins in the Family of Isack Iacob Esau both borne of the same father of the same mother and at the same conception whereas neuerthelesse onely Iacob was chosen Esau reiected and that before their birth that neither any good thing in Iacob could bee the cause of the choosing of him nor any wickednesse in Esau of his reiecting but the onely will and pleasure of God for if men were not more brutish then the beasts themselues their owne sence would teach them that since the Will of God is God himselfe a higher and a further reason then his owne Will cannot be sought for vnlesse there were some higher then hee to goe vnto And when Christ himselfe the Wisdome of GOD resteth in this reason Euen l Mat. 11. 26. so O Father because so is thy good pleasure why should wee wretches enquire any further Worthily therefore doth the Apostle there conclude What m Ro. 9. 2◠23. if God willing to shew forth wrath c. haue suffered the vessels of wrath framed to destruction and to make knowne the riches of his Glorie vpon the Vessels of Mercie which hee hath before prepared vnto Glorie As if hee should say What hast thou O man to doe with it if such bee his pleasure But if cursed men will needes ransacke the secrets of the blessed God and inquire a reason of his most holy counsels let them heare how the Apostle n Rom. 9. 14 15 16 17 18 19 20 21 22 23. answereth these Cauillers cleering the Lords Iustice First in regard of the subordinate meanes which hee hath appointed to bring those his counsels to passe namely towards the Elect Mercy comprehending an effectuall Calling through faith whereby they attayne Righteousnesse and Sanctification vnto the Reprobate hardening the fruites whereof are Incredulitie and sinne the proper and immediate causes of their Damnation so that no way can the Lord be accused as vnrighteous either in sauing the Elect vpon whom he first bestoweth Faith and Holinesse of life or in destroying the Reprobate whose incredulitie and sinne doth come betweene And if he should deale with all men so who could complaine of wrong Againe if you looke to the end of Gods counsels in the damnation of the wicked the Apostle saith it is not absolutely and simply their destruction as if God were like an vnmercifull and a cruell hard-hearted Tyrant that taketh pleasure in other mens ruines but it is as he setteth out in the example of PHARAOH to shew forth his power and to haue his Name published in all the Earth making his Glorie to shine in their deserued punishment whilest thereby hee doth declare himselfe an Enemie and Reuenger of sinne Mightie in the execution of his Iudgements Wonderfull in the riches of his Mercie towards the Elect as one contrarie doth set forth another Lastly for the thorow iustifying of Gods most righteous Decree especially of Reprobation which prophane Dogges doe most of all barke against hee both alleageth the Will of God as the rule of all Righteousnesse and his Soueraigntie as the Lord and Creatour of all things in whose hands wee bee as Clay in the hands of the Potter to deale with vs as seemeth good in his owne eyes and to conclude his wonderfull lenitie and mildnesse not onely in so long suffering and forbearing of the wicked but besides in the aboundance of blessings wherewith hee loadeth them which bring vpon them a more iust Damnation Wherefore that which some obiect out of the Prophet that God will not that Ezech. 18. and else-where is delighteth not nor taketh pleasure in the death of a Sinner hath a readie answere for God so farre forth as it is the ouerthrow and destruction of his Creature hath no pleasure in it but as it is a punishment of sinne and a meanes to declare his Iustice Neither can God therefore be said first and of himselfe to hate his Creature for he hateth none which haue not in themselues the cause of hatred euen their own sin being that for which alone he actually hateth any thing his Decree to destroy them was not because hee hated them for the cause of this Decree is his owne most holy pleasure that so he might manifest in them the glory of his Iustice Fourthly Predestination is from euerlasting Ephes 1. from eternity 4. Hee hath chosen vs before the foundations of the World were laid And of o Rom. 9. 11. Iacob and Esau it is said that before that they had done good or euill or before they were the one was hated the other loued In the Epistle to TIMOTHIE p 2. Tim. 1. 9. that the purpose and grace of God to saue vs was giuen to vs that is prepared for vs in Christ before the euerlasting times meaning the whole course of yeeres which hath runne on euer since the beginning of the World in one word before the World was Which saith hee is now made manifest vnto vs by the appearance of our Sauiour Iesus Christ Therefore it is called Predestination as if you would say The fore-determinate counsell of God When before Euen before all ages So Paul q Rom. 9. 23. saith Whom he hath before prepared vnto glorie And r Iude v 4. Iude addeth that the Reprobate are before of old euerlastingly ordayned to Damnation ſ 2. Pet. 2. 3. PETER also that Damnation since of olde expecteth for them So then our Election being from Eternity is certaine and immutable so as none of the Elect can euer come to perish no more then a Reprobate can euer come to bee saued the Decrees The Papists make Gods Predestination mutable of God being all vnchangeable as he himselfe is So doth Paul strengthen the t Ephes 1. 4. Ephesians in the assurance of Gods loue towards them in that being eternall it was not subiect to any change Who hath chosen vs saith he before the foundation of the World This Doctrine is plentifully layd downe in the Scripture comfortable is the place u Rom. 9. 12. Before they had done good or euill that the purpose of God might remayne firme according to the election not by workes but by grace it was said The elder should serue the yonger As many words so many Arguments for the vnchangeable hold of our Election first because it was the Decree and Purpose of Whom Of God particularly made of Iacob and Esau For what cause Not of workes but of his owne grace Therfore doth the Lord after a most wise and wonderful manner cause all things to fall out vnto the best to those that loue God which are called according to his purpose by afflictions by diuers lets
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
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
full and perfect yet as touching the measure and cleernesse of Reuelation there was something still behind more fully to bee manifested till hee spake lastly and perfectly by his Sonne vpon his owne comming in the flesh And this the silly woman of Samaria may teach vs to haue beene a doctrine which euermore sounded in the Church z Iohn 4. 25. When the Messia commeth he will teach vs all things cleerly and in all perfection Wherein that the Church was not deceiued appeareth by his owne testimonie Iohn 15. 15. Whatsoeuer I haue heard from my Father I haue made knowne vnto you And Iohn 8. 26. The things which I haue heard from him that sent me those doe I speake in the World Vpon these two differences it must follow that whilest the Church was in her infancie vnder the Rudiments of the Law the Fathers seeing by that darke and dimme light neither could their knowledge be so perfect nor were the Graces dealt vnto them so plentifull and so many The Euangelist teacheth it excellently Iohn 1. 14 15 16 17. comparing the Ministerie of Moses which stood in Rites and Ordinances with Christ and his Ministerie The a Verse 14. Diuine Maiestie saith he that shone in Christ the Resplendence of his Fathers Glorie euen as wee consider him clothed in our flesh was conspicuous to the World in two eminent Vertues Grace and Truth which hee had not in measure nor by participation but the whole nature and fulnesse of them b Verse 15. Whereunto Iohn Baptist himselfe bare record highly magnifying the Person and Office of Christ aboue his owne Who though he were in the number of his Auditours and did follow him as Schollers vse to come behind their Master yet had the precedence and was infinitely preferred before him for so his worth and excellencie farre beyond Iohns did require But both these vertues really residing in himselfe he hath beene pleased to communicate vnto vs in large and aboundant manner first touching Grace c Verse 16. From the fulnesse of Christ anointed with the substance of it wee receiue grace for grace the same very grace all the graces that are in him though not in the same measure as the Waxe doth the print of the Seale print for print and the childe the fathers lineaments limme for limme d Verse 17. Whereas the Law the Ceremoniall Law deliuered by Moses hauing but a shaddow of good things to come was not able to set a liuely print and to stampe grace vpon them Heb. 10. 1. Secondly For Truth e Verse 18. He onely Hee one with his Father and of the same nature and essence hath euidenced him and made him visible who before was hidden vnder the shaddowes and Ceremonies of the Law The Apostle to the Corinths handling the same Argument hath in effect the same Metaphore 2. Cor. 3. 13 14 18. In the Old Testament a vayle or couering kept away the cleer Light that their eyes were rather dazeled then able to looke into the bottome of Moses Ministery But now in these times of the Gospell wherein wee behold the Glorie of the Lord in his Sonne manifested in the flesh as in a Glasse or Mirrour the beames of his Glorie reflecting leaue an Image or print behind them to make vs also glorious by a secondarie kind of Glorie Hereunto it maketh that the state of the Church vnder the Messiah hath the name of The f Mat. 3. 2. 5. 19. Kingdome of Heauen because therein shineth the brightnesse of heauenly glorie first in the person of Christ and the blessings vpon him then in the good things which he bestoweth vpon his Church All which are called heauenly things Heb. 8. 5 and 9. 23. Not shaddowes or figures of heauenly things to come but themselues the true heauenly things which those vnder the Law were Types and Samplers of This bountie of Christ to fill all things with the rich Graces of his Spirit the Scripture maketh an effect of his Glorification or sitting at the right hand of GOD Ephes 4. 7 8. To euery one of vs is giuen grace according to the measure of the gift of Christ Therefore he saith Ascending on high hee led captiuitie captiue and gaue gifts vnto men So Iohn 7. 39. The Holy Ghost yet was not because Iesus was not yet glorified And Acts 2. 33. Being therefore exalted by the right hand of God and hauing receiued the promise of the Holy Ghost he hath powred out that which you now see and heare Not that Christ did it not before for he gaue from the beginning all spirituall blessings to his Church and people But it is spoken comparatiuely because then indeed vpon his Ascension or Glorification hee set open as it were the Windowes of Heauen to raine downe all the showres of his graces in a farre more excellent manner and measure then euer hee did before As Peter g Acts 2. 16 17 18. Acts 2. confirmeth out of h Ioel 2. 28. Ioel applying it to those present times It shall be in the latter dayes that I will powre out of my Spirit vpon all flesh and your sonnes shall prophecie and your daughters and your young men shall see Visions and your old men shall dreame Dreames Yea verily vpon my Men-seruants and Mayd-seruants will I powre forth of my Spirit and they shall prophecie Which notwithstanding is to bee vnderstood of the common and ordinarie dispensation of God in the generall gouernment of his Church not of particular persons seeing among the Fathers there are so many to bee found that went farre before the best of vs in faith knowledge and all other Christian vertues whose names the Scripture celebrateth as mirrors and examples for vs to follow But of the whole dispensation of God towards the Fathers full of so great varietie of matter because it would aske a Volume and is too large for this place and our purpose you haue a treatise by it selfe entituled The Old Testament or The Promise Let vs now come to the Sacraments of the New Testament and the seuerall sorts of Ministeries There be two Sacraments of the new Testament Baptisme Touching the Sacraments and Ministeries of the new Testament There be two Sacraments Baptisme and the Lords Supper Baptisme is a washing with water and the Lords Supper as the Apostle reckoneth them 1. Cor. 10. 1. Cor. 12 13 14. Baptisme is a washing with water to assure our incorporating into Christ Where the outward signe is double first The Element or matter is Water and not any other Liquor Matth. 3. 11. I baptize you with Water vnto Repentance Secondly The action and forme of Baptisme as the Ministers washing of the baptized person which in the East hote countries was wont to be by the dipping diuing as it were of all the bodie into the water whence Baptisme hath his name with vs it is by sprinkling to assure our entrance into the Couenant for that young
for they dranke of the Spirituall Rocke following them and the Rocke was Christ The difference onely is First In the outward Signes Secondly In that the Sacraments of the Old Testament were signes of c Heb. 10. 1. future good things which Christ should performe ours are signes and remembrances of good things alreadie done and performed by him The Ministers of the New Testament were first Apostles The Ministers of the New Testament were Apostles inspired by whose Ministery were written the Bookes of the New Testament Prophets Euangelists Pastors Teachers c. inspired of Christ as is afore-said by whose Ministerie were written the Bookes of the New Testament then Prophets Euangelists Pastors Teachers c. These fiue you haue so reckoned vp Ephes 4. CHAP. VII Of that which the Scripture by excellencie termeth The Kingdome and of the Church of Gods Elect. OF the three great Armes or Branches of Hitherto of Christs Propheticall Office That which the Scripture by excellencie termeth The Kingdome is to the Church of Beleeuers It standeth in an effectuall Calling and the ruit that commeth from it An effectuall Calling whereby hee draweth as many as are elect to beleeue in him Christs Kingdome two haue beene alreadie opened His generall Gouernment of the World whereby hee swayeth all things and the fauours which in the Largesse and Royaltie of his Propheticall Office he bestoweth vpon the Church in generall the bad among them aswell as the good all sworne vnto him and called by his name and all for the Elects sake being so many steps and stayres to leade those whom God hath chosen to farre more eminent and surpassing Graces now to bee spoken of in this third part which the Scripture is wont to call by way of excellencie d Mat. 13. 38. Luke 4. 43. Acts 20. 25. The Kingdome e Rom. 14. 17. The Kingdome of God or f Col. 1. 13. The Kingdome of his Sonne and g Mat. 13. 44 45. The Kingdome of Heauen For though the same as wee haue shewed bee specially spoken of the Raigne of the Messiah when hee came into the World yet for the truth and substance it holdeth in all times from the beginning that being Citizens of that Kingdome we haue as it were a Heauen here on Earth and Heauen indeed hereafter for in it are all the glorious things which God communicateth with his people Wee beginne with that excellent and precious gift of Faith the sauing Knowledge of GODS Elect Which standeth in the imbracing and laying hold on Christ the highest step of Grace that in this life is possible to bee attayned whither the Reprobate neuer can ascend Also it is the life soule of the true Church on Earth as Profession is outward for the proofe whereof I refer you further to that which is spoken there wherefore the number or h Ephes 3. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Family as Paul speaketh of Gods Elect effectually called to the knowledge and participation of Christ makes the whole companie of those that belong vnto him and are indeed and truly his which therefore by excellencie is wont to be called i Ephes 1. 22. 5. 23 32. Col. 1. 18 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16. 18. The Church or as we vse to speake and as the Symbole of the Apostles hath it The holy Catholike Church wherein these qualities come to be obserued First The Church is but one whether they bee on Earth drawne by the Word of Christ and the Grace of his holy Spirit to beleeue in him or in Heauen there enioying his blessed presence so the Apostle doth k Col. 1. 20. Ephes 3. 15. many times deuide it they make all but l Ephes 1. 10 23 Col. 1. 18. one bodie whereof Christ is the Head Secondly Catholike or Vniuersall The Papists ridiculous to call the Romane Church which if it were admitted a true Church is but a particular Church by the name of the Catholke Church it may be called hauing regard both to persons places and times Persons as comprehending all GODS Elect who in their time are all gathered into the bosome of this Church Wherefore Gal. 4. 26. the Catholike Church Ierusalem which is aboue is said to be the mother of all In regard of place because it is not tyed to any Region or Countrey in particular but scattered throughout the World For the times In all Ages of the World God hath euer some that are his indeed members of the true Church through faith in him Thirdly The true Church is called holy because they are indeed and truly the sanctified members of Christ regenerate and borne againe in whom he dwelleth and raigneth by his Spirit being washed iustified sanctified through him and hereafter for euer glorified So as out of this Church there is no Saluation for there is no Faith no Christ but there and hereof the m 1. Pet. 3. 20 21. Arke was a Figure wherein all that were not perished Fourthly The true Church whilest it remayneth here on Earth is inuisible because their Faith which onely maketh them members of the Church cannot be known or seene of any but of those that do receiue it And if the true Catholike Church might bee seene then were it no Article of our Faith to beleeue it Howbeit at the last Day they shall be all seene To speake of Faith which maketh men members of the true Church Properly it is a vertue and holy qualitie of the Minde and Will powred into vs by the Holy Ghost for the knowing and apprehending of Christ But as the Scriptures take it and Diuines commonly define it by the worke of Faith it is a knowledge and apprehension of Christ now absent with all his benefits offered in the Word to bee ones owne Howbeit in so great a matter to vse somwhat a more large description and in one view to lay forth whatsoeuer is necessarie to bee knowne of Faith Faith proper to Gods Elect for I meddle not here with Historicall Faith which n 1. Iames 2. 19 Iames calleth the faith of Deuils nor with o Mat. 13. 21. temporarie Faith or the Faith of p 1. Cor. 13. 2. working Miracles these are but in name onely and abuse of speech or if properly Faith yet not sauing Faith but true and sauing Faith is a speciall gift and grace of God wrought in our hearts by the Holy Ghost and that ordinarily by the preaching of the Gospell nourished by the Word and Sacraments Ioyned it is with Knowledge not a generall or confused knowledge but the sauing knowledge of Gods Children that apprendeth Christ and applyeth him to euery true Beleeuer But apprehending Christ absent in his Word it is mixed with much weaknesse and vnbeliefe yet still holdeth fast and letteth not goe the hold but continually groweth till wee come to see Christ in his Glorie and therefore is perpetually waited vpon by Hope the sure Anchor of our soules Now
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
bee moe with vs then are with them Then praying to Iehouah the Seruants eyes were opened and he saw the Mountaynes were full with Horses and Chariots of fire round about ELISHA And our Sauiour Christ by the same argument sheweth how able he had beene to free himselfe from the hands of his enemies p Mat. 26. 53. Could not I pray vnto my Father and he would giue mee more then twelue Legions of Angels Eighthly and lastly by their willingnesse vnto this Seruice declared for the most part by three circumstances First They stand continually in Gods presence wayting as it were for a Commission from him to doe vs good Mat. 18. 10. Their Angels see alwayes the face of my Father which is in Heauen Secondly They are glad and reioyce at the good of his Saints So Luke 2. 13 14. they declare themselues not a little affected with the ioy of the glad tydings which they brought vnto the Shepheards They praysed God and said Glorie vnto God on high in Earth peace and good will towards men And our Sauiour telleth vs There q Luk. 15. 7 10 is ioy in Heauen with the Angels of God for sinners that repent Thirdly They are prest and readie at Gods Commandement with all speed to put the same in practice This the r Psal 103. 20. Psalmist commendeth in them Blesse IEHOVAH ye his Angels which doe his Word which harken to his voice Our Sauiour likewise teacheth vs to pray Thy will bee done in Earth as it in Heauen The speed and cheerfulnesse they vse in executing Gods Commissions was figured vnder the Law by the Cherubins in the Tabernacle painted with wings wherefore Psalme 18. 10. God is said to come riding vpon them as vpon Chariots and flying as it were with wings In the Vision of Å¿ Esay 6. 2. Esaia they haue each of them six wings whereof with two they flye yea so swiftly and so earnestly doe they flye that as it were they wearie themselues with flying as of the Angell t Dan. 9. 21. Gabriel it is expressely spoken These qualities before named are all of them figured in the Vision of u Ezech. 1. 10. 10. 14. Ezechiel where the foure liuing creatures which are the holy Angels are said to haue each of them foure faces the face of a man the face of a Lyon the face of an Oxe and the face of an Eagle By the Similitude of a man their wisedome and vnderstanding is incled which among all earthly Creatures is onely to be found in man in a Lyon their strength and power their labour and industrie in an Oxe or Heifar without whom the Crib is emptie but much increase commeth by his trauell saith the Wiseman in his Prouerbs And lastly their swiftnesse in an Eagle which the better to recommend in that Fowle x Reuel 4. 7. Iohn giueth him the Epithete of a flying Eagle The glorie of these Angels hee describeth saying that y Ezech. 1. 4. out of the middest of that fire the visible signe of Gods presence sparkled as it were a most liuely hiew which he explayneth z Verse 13. afterwards to be like vnto coles of fire burning as Lampes not onely themselues set on fire but affecting all the creatures with the glittering of their glorie as the Lampes disperse their flame The last of those generall heads wherein we place our Fourthly in a spirituall glory and wisdome and other graces happinesse in this life is a spirituall glorie and wisdome and other graces whereof the Preacher a Eccles 8. 1. speaketh The wisdome of a man maketh his face to shine And Paul b 2. Cor. 3. 18. We all with open face beholding as in a Glasse the glorie of the Lord are transformed into the same Image from glorie to glorie that is by the participation of his glorie our selues become glorious as it were by the reflexion of his beames Our perfect Blessednesse or Redemption which commeth After this life commeth the fulnesse of Blessednesse in the last place to bee handled wee consider in foure steps or degrees of glorie which all the members of Christ shall bee made partakers of answerable to their Head To them all two things pertayne in common the more or lesse according to the diuers measure of our Faith here To the soule in Heauen presently after death till the latter Day place where wee shall enioy it Heauen and the differing measure of glorie But these two will come in better when the rest are once handled Wherefore the first degree is that which is to the soule onely and that presently after death till the latter Day our bodies resting in the graue vnto the time of the restoring of all things as the bodies of the wicked also doe betweene whom and vs there is in this respect no difference But for our soules assoone as the period Popish Purgatorie and Limbus Patrum of this life is runne out they are forthwith carryed into Heauen by the Ministerie of the holy Angels So the Preacher saith c Eccles 12. 9. Dust that is the bodie of man returneth to the Earth as it was before and the Spirit returneth vnto God that gaue it And the Apostle PAVL Wee d 2. Cor. 5. 1. know when this our earthly Tabernacle is dissolued we haue a building from God not made with hands euerlasting in Heauen And the same dwelling in the Heauens hee e Verse 6 7 8. by and by interpreteth to bee as much as to goe and dwell with the Lord We know that while wee dwell in the bodie wee are absent from the Lord for we walke by Faith not by sight Therefore we desire rather to remooue out of the bodie and to dwell with the Lord. So to the f Phil. 1. 23. Philippians I do desire to loose from hence that is to haue my soule depart from my bodie A Metaphor taken from Ships that loose or set from the shore to be with Christ And this to be his meaning the next words make it very plaine but to continue in the flesh is more necessarie for you This is it which our Sauiour g Luke 23. 43. Christ saith to the Thiefe This day shalt thou be with me in Paradise In the h Reuel 6. 10. Reuelation the soules of the Martyrs are said to be at rest vnder the Altar And the Apostle to the i Heb. 12. 23. Hebrewes reckoneth the Spirit of the righteous that are perfiâ—ed For this cause our Sauiour k Luke 23. 46. Christ vpon the Crosse commendeth his Spirit into the hands of his Father that it might be an assurance vnto vs that our spirits also shall goe to him when they depart out of this bodie And this estate both of the Elect and Reprobate our Sauiour Christ expresly sheweth in the Parable of the Rich man The very scope whereof driueth vnto this that although the wicked in this life for the