they are not mixed with Faith in those that doe receiue them in the faithfull they seale vp and ratifie the very substance and effect of the Grace signified the Holy Ghost performing that in truth within vs which the outward Ceremonie ioyned with the preaching of the Word representeth to our eyes But albeit these things are all of them in euery Sacrament either for our entrance or continuance in the Couenant set before vs yet it is in seuerall and distinct manner for of the Sacraments some serue to seale vp assure our first ingraffing into Christ and participation of Gods Couenant some our continuance and growing vp in him In which two all Graces are comprehended Fourthly They are to be administred that is to say to The Administration be giuen and deliuered to the Church and by the Church to be taken and receiued Mat. 26. 26 27. As they eate IESVS tooke bread and when hee had giuen thankes hee brake it and gaue to his Disciples and said Take eate c. And taking the Cup and hauing giuen thankes hee gaue vnto them saying Drinke ye all of it c. Whereupon a Sacrament is not onely a Signe and a Seale but a worke and an action This Administration of the Sacraments standeth not is to deliuer them with Prayer vnto God to make the same effectuall to the end for the which they were ordayned which the Scripture calleth Blessing or Consecration onely in reaching forth and ministring the outward Element but as is fitting for so holy an action to consecrate the same by the Word of God and Prayer teaching and declaring the end the vse the nature the institution of the Sacrament with Prayer made before that God would blesse them for the helpe of our weaknesse to which end they were ordayned This is it which is meant by blessing or The Papists which hold Consecration to bee the making of the Signe of the Crosse and the mumbling of a few words whereby as by a Magicall Incantation the Bread Wine should be transubstantiate consecration as may appeare both by a Mat. 26. 26 27. Mar. 14. 22 23. Matthew and Marke who after they had said IESVS tooke the bread and blessed immediatly adde and hee tooke the Cup and gaue thankes making one of these words to expound the other The like is to bee seene in b Luke 22. 17. Luke who leauing the word of blessing contenteth himselfe with that of giuing of thankes Paul c 1. Cor. 11. 24. also reciting the Institution treadeth in Lukes steps And so this word of Blessing is taken in diuers d Mat. 14. 19. Mar. 6. 41. Luke 9. 16. 1. Cor. 11. 26 27 28. other places wee must not therefore imagine that this Consecration altereth the nature or substance of the Sacrament it onely changeth the qualitie in separating them from a common to a holy Paul to make that out of question doth in one e 1. Cor. 11. Chapter after the Consecration thrice call it Bread The Administration of the Sacraments being a Ministeriall action so religiously to bee performed all the Congregation haue their part in it So it was vnder the Law Exod. 12. 6. In the fourteenth day of this moneth let all the Assembly of the Congregation of the Children of Israel kill the Passeouer in the twilight Luke 1. 59. The eighth day the Neighbours and the Kinsmen of ELIZABETH came together to circumcise the child Our Sauiour in the Sacraments of the New Testament doth obserue the same Mat. 26. 27. Drinke ye all of this And the Apostle doth command 1. Cor. 11. 33. When you come together to eate the Supper of the Lord wait one for another Wherefore it is fit that the place of their celebrating be the Church or place where the Congregation vsually meeteth and the time the Lords Day So the Apostle for the place doth sharply rebuke the Corinthians 1. Cor. 11. 22. opposing the Church as the onely place for Gods Sacraments to bee administred vnto priuate houses Haue you not houses to eate and drinke in or despise you the Church of God And for the time wee finde the practice of the Church recorded Acts 10. 7. that the first day of the weeke the Disciples assembled together to breake bread From all that went before these things may be gathered First The resemblance and similitude and in all faithfull Receiuers the inseparable coniunction of these Signes and Seales with the Graces signified and bestowed whether you compare the things or the Actions The things that is to say the Element or sensible and outward matter with Christ and his benefits The Actions to wit the deliuering of the Elements by the Minister and our taking of it which is the outward Action with Gods bestowing his Sonne vpon vs and all good things and our by faith receiuing of him by reason of both which the Apostle saith that in Baptisme f Gal. 3. 27. we put on Christ and that by g 1. Cor. 12. 13. one Spirit wee are all baptized into one Body and made to drinke into one Spirit And hence commeth an ordinarie and vsuall Phrase in the Scripture giuing to the Signe the name it selfe of the Grace signified as when h Gen. 17. 10. Circumcision is called the Couenant the i Exod. 12. 11. Lambe the Passeouer c. To the end they might not bee basely esteemed as ordinarie and common things but holily and religiously thought of Secondly The outward The Papists teach that the verie worke wrought is sufficient to doe away sinne Elements being onely Signes Seales they signifie not conferre Grace hauing no inherent force and power to sanctifie as some kinde of waters haue to cure Diseases And the Ministers which deliuer them giue that which is outward onely The whole power of sanctifying commeth from the Holy Ghost Mat. 3. 11. I baptize you with Water vnto Repentance but he that commeth after mee is stronger then I he shall baptize you with the Holy Ghost and fire Thirdly They are The Papists imagine a necessitie of participating the Sacrament of Baptisme as if children dying without Baptisme could not bee saued whereas such are aswell within the Couenant of Grace as those that are baptized not of such absolute necessitie as if there could bee no Saluation without them seeing they are but Signes Seales of the things alreadie had and therefore not the want but the neglect and contempt of the Sacraments maketh men offenders which the Lord teacheth vs by his Prophet k Ezech. 11. 16 Ezekiel when he promiseth to be a Sanctuarie to his people that being led captiue could not come to the visible Sanctuarie to worship there before him Though I haue sayth hee driuen them into other Nations and dispersed them into diuers Countreyes yet I the Truth of the Sanctuarie of whom that is but a Sacrament and Figure am a Sanctuarie vnto them Fourthly Great preparation is
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
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
Will Holinesse 1. Petition Kindnesse Truth Iustice Mercie Blessednesse Kingdome Power Glory Wisedome Infinitenesse singlenesse of Nature Eternitie Vnchangeablenesse 7. That there is but one God 26 Of the Persons in God 27 The distinction of Persons 31 The three Persons and one God 31 The incommunicable Properties whereby they are distinguished 34 The God-head of the Sonne 35 The God-head of the holy Ghost 53 CHAP. II. Of the Kingdome of God and the order of administration thereof 60 2. Petition Of the Decrees of God the eternitie cause generalitie of the same 61 CHAP. III. Of the Creation of all Things 64 The Matter and Manner 72 73 Sixe Dayes Worke. 74 The perfection of the Creature 75 The holinesse happinesse of the principall Creatures Angels Men. 75 Of the Law of Nature 77 CHAP. IIII. Of Gods Prouidence extending to all Persons and Actions 82 His free and absolute Dispensation 94 The ineuitable necessitie of the execution of his Counsels 101 The end both of Creation and Prouidence 109 CHAP. V. Of the Honour due to God That his Will be done 112 3. Petition Of the Morall Law that teacheth the Will of God or the Duties we owe vnto him 114 Fiue things which the Law of God generally requireth or which are to concurre in euery Dutie 1. To doe all that is commanded 114 2. To doe whatsoeuer we doe as vnto God 114 3. That there bean Integritie or right frame and disposition of all the powers of Nature both of the Soule and Body 115 4. To doe it with the whole strength of those Powers Sinceritie Zeale Watchfulnesse Diligence and Perseuerance 128 5. To doe euery thing with so much the greater strength as the Dutie doth more excell 139 The properties of the Morall Law 143 Rules for the vnderstanding of the Ten Commandements 145 The first Commandement Of Loue Reuerence Feare Beleefe Trust and Hope in God Of Patience and Humilitie Of Prayer and other Seruices 148 CHAP. VI. The second Commandement To worship God as he hath appointed Of Will-worship Idolatrie Superstition c. 159 CHAP. VII The third Commandement Of Reuerence in Gods Worship Preparation Attention Meditation Of Fasting and of a holy Feast 162 CHAP. VIII The fourth Commandement Of set times in Gods Seruice 168 Of the Sabbath day The Duties it requireth the day for it in the first Institution the Moralitie 169 CHAP. IX The fift Commandement Of Duties to Magistrates Ministers Parents Masters Husbands and from them againe 175 Of Duties to Equals 186 The due respect we are to haue to our selues 187 CHAP. X. The sixt Commandement Of the Duties of Mercie 188 Of Meekenes Gentlenes a peaceable disposition putting vp of Wrongs 191 Of Kindnesse Pittying and helping our Neighbor in Distresse forgiuing Offences ouercomming Euill with Good 194 CHAP. XI The seuenth Commandement Of Chastitie of holy Marriage Incest and Polygamie Of Contracts of Matrimonie of Vncleannesse Buggerie Adulterie Foâ—nication Rapt Of Modestie and Temperance 198 CHAP. XII The eight Commandement Of Iust dealing and the contrary Theft Oppression Extortion Vsurie c. 207 Of Frugalitie Liberalitie Hospitalitie 210 CHAP. XIII The ninth Commandement Of Prudence a righteous Sentence Slandering Hearing of Iales Flattering and Dissembling 212 Of Deceit in Bargayning Buying and Selling remouing Bounds fraudulent with-holding of Goods Gaming and other vnlawfull Trades 214 Of taking Things in the best part and the contraries euill Suspitions and sinister Censures 218 CHAP. XIIII The tenth Commandement Of Couetousnesse Selfe-loue Enuie c. CHAP. XV. Of the Couenant of Workes Of Life and Death 222 The Couenant of Workes seruing in this our corrupt estate not to iustifie but to leade vs vnto Christ CHAP. XVI Of the Fall of Angels and Men. The reason of their Fall The time when they fell 227 Speciall to the Fall of Angels Their Sinne what it was The number that fell Their Captaine and Ring-leader 228 Of the Deutâ—s damnation in Hell The Release which God doth sometimes giue them and why 230 Of their full damnation in the latter Day 232 Of the elect Angels that did not fall 232 CHAP. XVII Speciall to the Fall of Man Their Sinne what it was The Actors that had a hand in it 233 In Adam and Eue all Mankind did fall 236 Of the totall Corruption of Mans Nature 237 Of the Curses of this Life 243 Of the Remnâ—nts of Gods Image 249 Of the impayre of the Creature 252 Of Mans Damnation 252 Of the Abolition of the Creatures 255 THE CONTENTS OF THE Second Booke CHAP. I. OF Christ the end of the Law His Godhead Humane Nature Christ the end of the Law whom the 3. last Petitions doe respect the Vnion of them into one Person And why all this was necessarie Fol. 267 Of Christs Office of Mediation Of his Appointment and Calling thereunto when it began That it belongeth to whole Christ and is appropriate vnto him for whom he maketh Mediation and wherein his Mediation lyeth 278 Of Gods Couenant the End and Fruit The Substance or Foundation The Meanes or Condition The extent of the Couenant 283 The excellencie of the Couenant of Grace aboue the Couenant of Works Of the Old and the New Testament 307 Of Predestination both Election and Reprobation 283 Of the words Purpose Predestination Prescience or Fore-knowledge Of the number of Gods Elect the Cause the subordinate Meanes the Eternitie and Immutabilitie the end of Gods predestinate Decrees CHAP. II. Of the Priesthood of Christ His Calling thereunto The eternitie of it He our onely Priest 311 Of the sanctification of Christs humane Nature 312 Of Christs Righteousnesse or Obedience 314 Of his Suffrings In what nature and what things he suffred 315 Of Satisfaction How it was and when The fruit of it 322 Of Christs Resurrection Ascension Glorification 326 Of his Intercession 330 CHAP. III. Of the Kingdome of Christ His Calling and inuesting into it the fruit of it 332 Of his Gouernment of the World in generall The largenesse of his Power the qualitie of Administration the fruit of it 334 CHAP. IIII. Of Christs Propheticall Office 343 Of his Word The Author the Matter the Ministeriall Instruments the perfection of his Doctrine 345 Of the Promise and the Gospel 347 Of the outward Church The Condition of it to be subiect to error to be mingled of good and bad The priuiledge of the outward Church and of euery Member thereof 348 Of the Sacraments 360 Of Ministeries Preaching of the Word Publike Prayer Administration of the Sacraments 366 Of the Ministerie of Men inspired of a liuely Voice of the Scriptures the truth holinesse authoritie perfection of the same and of Miracles 368 Of Graces for the discharge of publike Functions 377 Of Knowledge 378 Of a Taste of the sweetnesse of Christ and of sinne against the Holy-Ghost 379 CHAP. V. Of the Church vnder the Law 387 Of the Church in the time of the Gospel of the Sacraments of the New Testament Baptisme and the
the first grace of God which they call Free-will and that God may be prouoked by our merites to giue vs the second Grace and to make Man a worker together with God in that great worke of our new Birth which the Scripture in expresse termes appropriateth vnto God calling it his owne Workmanship and a Creation Eph. 2. 10. to exclude man and whatsoeuer is of and in man that the whole Doctrine of Diuinitie doth directly ayme and shoot at and whereunto the parts are all to be referred as to their last and furthest end for albeit the seuerall Doctrines haue their seuerall and proper vses the Law to humble vs the Gospell to giue vs comfort in the Sauing Health that through Faith is reached forth vnto vs Preaching to beget Faith the Sacraments to strengthen it Discipline to retaine in the obedience thereof and so in the rest yee the last and vttermost the most shining and glorious end whereunto not one but 〈…〉 y part and not the parts onely but the whole body and frame of all tendeth is this of glorifying God Which will appeare most plainely if wee examine all this Doctrine point by point and goe it throughout in order as it lyeth As 1. The whole Treatise of the Godhead both of his Nature and Persons wherein hee shineth so glorious that the glorie of GOD is often vsed in the Scriptures for his Person and Presence So b Exod. 33. 18. Moses beseecheth him to cause his glorie to passe before him And in c Ezech. 2. 22. Ezechiel the blessed glorie of IEHOVA is said in stead of his glorious and blessed presence 2. His Eternall Councels whether of sauing those he chuseth or destroying those whom he reiecteth whereof the Wise man d Pro. 16. 4. teacheth that he made all for himselfe that is to the prayse of his glorie As the Apostle handling the same Argument doth expound it Eph. 1. 6. 3. The Creation which if Men were as dumbe as Stones would of it selfe sufficiently proclayme the glorie of the Creator And yet he that will see it so set forth as men may learne to admire it let him read the 19. Psalme The Heauens declare the glorie of God and the Firmament sheweth his handy-worke 4. His Workes whereof the e Psal 113. 4 6 7. Prophet cryeth out that he is exalted aboue the Earth yea aboue the Heauens themselues in the glorie of the same Dwelling most high but yet looking most low both in Heauen and in Earth raysing the poore out of the dust the needie out of the dunghill c. as followeth in that Psalme 5. The honor due vnto him from all his reasonable Creatures in Heauen vpon the Earth whose f Matth. 6. 10. part it is to do his will and to performe whatsoeuer he commandeth 6. The Couenant of Works whereby in his Iustice he rewardeth the thorough perfect obedience of Christ his Sonne and of the holy Angels and punisheth all transgression and disobedience as in the Angels that fell and in reprobate and wicked men 7. The Couenant of Grace which the g Ps 19. 8 9 11. Prophet calleth The Restorer of the Soule the Gladder of the Heart the Enlightner of the Eyes more to be desired then Gold yea then much fine Gold sweeter then the Honey and the Honey-Combe God hauing h Rom. 11. 32. shut all that is to say all Men and whatsoeuer is of Man vnder sinne that he might haue mercy vpon all whom hee meaneth for to saue This is it which teacheth i 1. Cor. 1. 31. Christ to be made vnto vs wisdome from God and righteousnesse and sanctification and redemption that as it is written He that glorieth let him glorie in the Lord Because in him as the same Apostle sheweth k 2. Cor. 1. 20. All the promises of God are yea and Amen vnto Gods glorie Whereupon Iohn l Reuel 14. 6. in the Reuelation teacheth That this is the true voice of the euerlasting Gospell Feare God and giue glorie vnto him 8. The collection and gathering of his Church wherein as m Psal 29. 9. Dauid saith he vttereth all his glory Some footsteps whereof were to be seene in the peculiar choice First of a Family in Abraham Isack Iacob and the twelue Patriarkes then of a whole Nation of the Iewes from the rest of the people of the World Therefore doth the Psalmist say n Psal 76. 2. In Iewry is God famous and his Name is great in Israel But the full accomplishment of this his glory whereof the other was but a light precursion is vpon the breaking downe of the partition wall betweene the Iewes and Gentiles and reconciling them in one body vnto himselfe In which sence the Apostle o Ephes 3. 10. affirmeth that euen to the Angels themselues to principalities and powers is made knowne through the Church the diuers and manifold wisdome of God And the p Psal 102. 16. Psalmist long before had prophesied that when Iehoua did build vp Sion by the comming of his Sonne the calling of the Gentiles and the full repayring of his Church vniuersall then should he be seene in his glory 9. Sanctification of life and the obedience of his Saints wherein q 1. Cor. 10. 31. Whatsoeuer wee doe wee doe all to the glory of God 10. The saluation it selfe of Gods Elect standing in the participation of his glory As the r Rom. 3. 23. 13. Apostle noteth when he saith All haue sinned and come short of the glory of God that is of eternall life which we are to seeke and labour for not so much for our owne good and happinesse as for his glory from all which we gather a rule to examine and iudge of all Doctrines That those are euer soundest which giue to God the greatest glory and contrariwise whatsoeuer sootheth vp the proud spirit of man or darkneth the glory of the liuing God that if there were no more is cause enough to make vs to reiect it This our Sauiour teacheth Ioh. 7. 18. He that seeketh the glory of him that sent him he is true and there is no vnrighteousnesse in him making it the certaine badge of all true and heauenly Doctrine if it tend to glorifie God As by the same argument Paul auoucheth his Doctrine to bee such that an Angell from Heauen preaching otherwise were to be held accursed for doe I now saith hee perswade men or God tendeth my ſ Gal. 1. 8 9 10. preaching to set vp man or to pull downe the pride of all flesh that God alone may be exalted Two parts we make of all this holy Doctrine one properly Whereof there be two parts One that concerneth God the other concerning Imanuel God with vs. concerning God the Creatour the other concerning Christ the Redeemer the true Emanuel God with vs. For so our Sauiour in that which wee call the Lords Prayer doth deuide it speaking in the three former Petitions
contrarie whereof is Loue of the Creature aboue God He u Mat. 10. 37. that loueth father or mother more then me is not worthy of me They x Iohn 12. 43. loued the prayse of men more then the praise of God Whither belongeth the loue of our selues and of worldly pleasures of which kind of people the Apostle saith y Philip. 3. 14. Whose god is their belly Secondly When we come vnto our selues the soule is to be respected before all worldly commodities z Mat. 6. 33. Seeke first the Kingdome of God and his righteousnesse and all these things shall as appendices be cast vnto you So in spirituall Graces euery one as it is more excellent Desire a 1. Cor. 12. 31. the best gifts and I will shew you a more excellent way Follow b 1. Cor. 14. 1. after loue and couet after spirituall gifts but more that ye may prophesie of outward things The bodie is c Pro. 22. 1. to be esteemed more then rayment a good name more then great riches and grace and fauour better then siluer or gold And therefore in the things that concerne our owne good first we are to aske those that belong to the sauing of our soules and that without exception next the things for this present life so farre as God seeth them to bee good for vs. The contrarie whereof is that which the Apostle speaketh of Phil. 3. 19. To minde earthly things and as he saith in d 1. Tim. 6. 5 6 9 10. another place To imbrace godlinesse not for it selfe but for lucres sake Thirdly Circumstances also of time place person and such like ought to inforce our strength and powers Paul though he carryed himselfe in all sinceritie towards all yet 2. Cor. 2. 12. professeth hee did it more aboundantly vnto them Fourthly In things that are indifferent the lesse and fewer circumstances must yeeld to the more and greater vpon this reason Ezra being in a straight either to passe vnto Ierusalem with danger of his owne life and of theirs that went with him or to giue the King occasion to suspect the truth which he had taught him preferred that rather I was ashamed saith hee Ezra 8. 22. to aske of the King an Armie and Horsemen to helpe vs against the enemie in the way because we had spoken to the King saying The hand of our God is vpon all them that seeke him in goodnesse But his power and his wrath is against all them that forsake him In respect of all these things that hitherto haue bin deliuered the Law of God is called the Moral Law for there is a four-fold cōsideration of the Law of God One as it is an absolute and perfect comprehension of al duties whatsoeuer whereupon it hath the name of the Morall Law Another as it is the Image Sampler wherunto men Angels were created in all Wisedome and Holinesse at the beginning And so it is properly termed the Law of Nature The third as it contayneth the couenant of workes In which regard Paul is wont for the most part to terme it the Law and sometimes the e Rom. 3. 27. Law of Workes The last as it is a rule and direction for renewed Holinesse or the workes of Grace and Sanctification And in that sence Iohn calleth it the new Law or Commandement 1. Iohn 2. 8. But the Morall Law is it which here wee treate of whereunto for the Reasons afore-said these properties are ascribed First It is a Light vnto our feete and a Lanterne vnto our steps as it is in Psal 119. 104. Salomon f Pro. 6. 23. also in the Prouerbs For the Commandement is a Lanterne c. the Law a Light guiding our steps aright in those straight wayes wherein we are to walke And heereof the Commandements of God are said to bee straight and right The g Psal 19. 9. Commandements of IEHOVAH are right Therefore h Psal 119. 126 I account all thine Ordinances right in all things So doth Salomon proclayme in his i Pro. 4. 11. Prouerbs that by the words of Wisdome which there hee vttereth hee will guide vs in the paths of rightnesse Secondly It is a good and a holy Law as the Apostle to the k Rom. 12. 2. Romanes calleth it That good will of God And DAVID l Psal 119. 39. Thy Lawes are good Being therefore good it is in it selfe acceptable vnto God and maketh those that doe it accepted to him Whereupon the same Apostle m Rom. 12. 2. there calleth it That acceptable will of God Contrariwise sinne peruerteth the straight wayes of the Lord as Peter speaketh Acts 13. 10. And therefore it is euill and naught Know n Ier. 2. 19. and see saith IEREMIE that it is an euill and bitter thing that thou forsakest IEHOVAH And this is the common Epithite which the Scripture giueth vnto sinne which being naught maketh vs odious and hatefull vnto God o Pro. 15. 26. Euill thoughts are an abomination to IEHOVAH Thou p Psal 3. 6. hatest all the workers of iniquitie Thirdly It is a q Iam. 1. 25. perfect Law commanding all good and forbidding all euill Fourthly It is an eternall Law without limitation of time or place giuing a most absolute and perfect direction for all ages and times of the World before and since the Fall and binding to a perpetuall obseruation of it So in the r Reuel 21. 27. Reuelation wee finde That no vncleane thing nor which doth abomination or lyes shal enter into the new Ierusalem And Paul telleth the ſ Gal. 5. 21. Galathians They which doe such things the workes of the flesh there reckoned vp shall not inherit the Kingdome of God for which cause the definition not of Righteousnesse onely but of euery Commandement is so fitted as the same may be a perpetuall rule to serue all times and persons whatsoeuer for albeit some speciall duties of certaine Commandements shall cease when wee come to Heauen yet the substance of euery one remayneth there shall bee no Seuenth day set apart vnto Gods Seruice for all Eternitie of time shall be taken vp for it and a t Heb. 4 9. perpetuall Sabbath no vse of Marriage but u Mat. 22. 30. puritie and perfection like to the holy Angels And the like is to be said of the other Commandements for seeing the Image of God witnesse the x Coloss 3. 10. Ephes 4. 24. Apostle standeth in Righteousnesse and Holinesse which are the two branches of the Law it must needes tye vs with an euerlasting loue who were first made in that likenesse and whose perfection in Heauen is to bee fully and perfectly renewed thereunto which perpetuitie of the Morall Law was y Exod. 34. 27. 2 Cor. 3. 7. noted by ingrauing of it in stone But where will you say is this Doctrine of Righteousnesse taught First Nature it selfe doth teach it in that by our first Creatiō
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
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
Therefore by Faith So he saith Gala. 3. 17. For if the inheritance be by the Lawe then is it not any more by promise making it impossible and absurd that both should concurre together in the act of Iustification That wee might be the more in loue with the Couenant of Grace it is gloriously commended and set forth aboue the other Couenant many wayes First by the excellencie of the matter as is before declared Then by the nature of the thing beeing an z Esay 55. 3. and elsewhere euerlasting Couenant safe and sure that neuer can be altered more fixed in his Sonne than the Sunne and the Moone are fixed in the Heauens Thirdly by the solemnitie of the Couenant for First it is vttered in forme of Lawe Indenturewise betweene him on the one part and his Church on the other part a Ier. 31. 33. This is the Couenant which I will make with the House of Israel the speech of Iehoua Secondly it is registred and inrolled in the Records of the Court of Heauen as a perpetuall monument to indure for all eternitie Thirdly to put vs out of all danger and feare of losing it we haue a Duplicate left vnto vs Heb. 8. 8. c. as Lawyers speake an Exemplification or a Constat Fourthly b Psal 79. 4. Heb. 5. 13. he hath bound himselfe both by word and oath to make it good That by c Heb. 5. 21. two immutable things wherein it is impossible that God should lye wee might haue strong consolation Fiftly Not content with all this as knowing well our incredulitie and hardnesse of heart he fetcheth instances and confirmation from d Gen. 15. 5. Psal 79. 3. Heauen aboue and from the Earth beneath and all the Hoast of both from the e Ier. 31. 35 36 Sunne and Moone and Starres from the courses of the day and night from things present and things f Esay 66. 22. to come from the g Ier. 31. 37. height and from the Deepe of all which we cannot now stand particularly to discourse Lastly it is sealed with the great Seale of the bloud of and ratified by the death of him that made it hath also the name of a Testamēt his onely Sonne A Seale that hee neuer set vpon any other Letters Patents whereupon ratified by the death of him that made it it hath also the name of a h Heb. 9. 15 16 17. Testament This Couenant or Testament was alwayes one and the same from the beginning Heresies and Errors Being alwayes one and the same in substance as Iesus Christ the substance thereof was i Heb. 13. 8. yesterday and to day the same and for euer Wherefore Reu. 1◠8. he is said to be the Lambe slaine from the foundation of the World The power of whose death is not to be measured by the time of his suffering as if it were auaileable onely for those that should come after but all the faithfull from the beginning are alike saued by the vertue of it aswell before as since his comming for Abraham saith hee reioyced to see my day he saw it and was glad Iohn 8. 56. Howbeit according to the difference of the times it it is neuerthelesse distinguished or distinctly to bee 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 already come Iesus the Son of Marie hath a diuers name giuen vnto it Before the comming of Christ in the flesh the Couenant being through Christ to come of the Seed of a Virgin when hee was once come Iesus the blessed Seed of Mary Iudaisme that acknowledgeth not Iesus the Sonne of Mary to bee the promised Messias nor the Messias to be yet come the Couenant then was through CHRIST alreadie come Whereby the former being k Heb 8. 13. abrogated and done away this that succeeded was called l Ier. 31. 32. 33 34. the New Testament In regard whereof the other hath the name of the Old Testament But had the Fathers that liued before his comming as full a participation of Christ and all his benefits as wee haue I they had the very same in substance for they dranke of the Spirituall Rocke which is Christ 1. Cor. 10. 4. And to them also were the promises made Genesis 17. 7. I will be the God of thee and of thy Seed after thee And Acts 15. 11. By the grace of the Lord Iesus Christ they did beleeue to bee saued in the same manner as wee doe Onely the dispensation of the times did differ CHAP. II. Of the Priesthood of Christ THere be m Psal 1 10. Ier. 33. 17 18. Zach. 6. 13. Heb. 7. 23. two parts of the Mediation 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. of Christ Priesthood and Kingdome being both together fully complete and perfect for the whole worke of our Redemption for in the one is comprehended all sufficiencie of matter for our Regeneration Righteousnes and the blessednes belonging to it in the other all power to effect and worke it the one is in Humilitie the other in Glorie one in all things betweene God and him that should be our Mediator the other in all things that from God are through him conueyed downe vnto vs. To conclude the Priesthood of Christ purchaseth our Redemption his Kingdome doth apply it The things generally spoken before of his whole Office of Mediation may here be considered in his Priestly Function whereunto it pleaseth the Holy Ghost for our comfort more specially to apply them all differing from the Leuiticall Priesthood which was vnder the Law First His calling hauing two properties n Heb. 7. 16. one that it was by the Law of the power of life whereas the Priests of Leui were appointed by the Law of the fleshly commandement The other o Heb. 7. 20 21 22. that where they were made Priests without another he was appointed by his Father by an oath to shew that he is the suretie of a better Testament Secōdly The p Heb. 7. 21 23. 24 52. eternitie of his Priesthood that q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot passe from one to another eyther by succession or discent as theirs did but is personall and euerlastingly abideth in himselfe Thou art a Priest for euer after the order of MELCHISEDECH whereas in the Leuiticall Priesthood both the persons dyed and the Priesthood it selfe changed being translated to the Tribe of Iuda whence our Lord sprang Thirdly That this is The Popish Priesthood whose verie institution is to offer sacrifice for the quicke and the dead r Heb. 7. 28. proper vnto Christ and that there bee no Priests now vnder the Gospell to offer any propipitiatorie Sacrifice Indeed the name of Priest is often vsed in the New Testament but
to the Church of Professors it standeth in an outward calling and gifts An outward calling when by his Word that is to say his publishing of the Couenant of Grace and people in bestowing vpon them his Word and the fruit it bringeth forth by the working of his Spirit for these three Prophet Word and Church haue a perpetuall relation one vnto another Wherefore in handling the Propheticall Office the Word of Christ is first to be spoken of and then his Church The Word of Christ is all the holy Doctrine that hee hath taught from the beginning concerning our saluation through him Wherein obserue First Christ is the matter and onely subiect and substance of the Word In that regard himselfe is called The g Iohn 1. 1. Word or h Reuel 19. 13. The Word of God Because of him and of him alone it is that there are in the Word so many glorious and excellent speeches and the Doctrine of the Gospell hath the name of the Word of Christ Col. 3. 16. So as it is not any naturall knowledge that this Doctrine teacheth but heauenly and supernaturall which was not in Adam before his fall though he were perfectly holy and endued with all manner of naturall vnderstanding Secondly He himselfe as he is the matter so he is the Authour of the Word In which respect the Scripture giueth these names vnto him First He is called Hamedabber or the Speaker and Interpreter of his Fathers Will Dan. 8. 13. To which place it may be the Apostle i Heb. 12. 25. hath some eye when hee saith Take heed yee reiect not him that speaketh or the Speaker meaning Christ Secondly A Doctor k Mat. 3. 10. or a Teacher Thirdly A l Deut. 18. 15. Acts 3. 22. Prophet the head and Lord of the Prophets Fourthly an m Heb. 3. 1. Apostle Fiftly The n Mal. 3. 1. Angell of the Couenant And that wee may know with what Graces our Sauiour Christ is furnished for o Col. 2. 3. so great a worke all the treasures of Knowledge and Vnderstanding are hidden in him yea he is Wisdome p 1. Cor. 1. 24. it selfe or q Luke 11. 49. the Wisdome of God and called as by a proper name r Dan. 8. 13. Palmonie that is one that hath all hidden things numbred before him or ready told and as we say at his fingers ends which as occasion doth serue he vttereth to his Church Wherefore here is the Touch-stone of all Truth and there is no truth concerning God and our Saluation in Christ but in the Word our Sauiour himselfe bearing record Iohn 17. 17. Thy word is Truth Touching the outward instruments which it hath pleased him to vse in the deliuerie of this Word sometimes he spake by his owne voyce from Heauen sometimes by the Ministerie of his holy Angels But specially this outward Ministerie is either his owne which hee executed personally himselfe when hee was vpon the Earth described Esay 42. 1 2 3 4 5 6 7. in regard whereof he is called a Minister ſ Rom. 15. 8. The Minister of Circumcision and a t Esay 42. 1. Seruant or it is of his Seruants from the beginning of the World of whom hee saith He u Luke 10 16. that heareth you heareth mee and hee that reiecteth you reiecteth me Of whose Ministeries and Functions we shall haue cause to speake hereafter Therefore Christs Office of a Teacher did not first begin when hee tooke our flesh vpon him for his Spirit it was that spake in the Prophets long before hee came into the World as the Apostle beareth record 1. Pet. 1. 11. The forewitnessing Spirit of Christ that was in the Prophets declared the sufferings that should befall Christ and the glorie that was to follow And that which is in the Psalmes x Psal 95. 7. To day if ye will heare his voyce the Apostle y Heb. 3. 7. to the Hebrewes referreth to the voyce of Christ Thirdly I note the perfection of this Doctrine that Christ hath opened the whole will of his Father fully and perfectly in euery Age and neuer left his Church without a full and perfect direction of all things necessarie for their saluation for Moses saith z Deut. 30. 15. Behold I set before you this day life and death which hee could not haue said vnlesse there had beene a certaine direction to lead them vnto life And when hee chargeth a Deut. 4. 2. Not to adde to the words that he gaue them in Commandement nor to take from them doth it not prooue that the same was perfect Fourthly The subiect of the Word being Christ it is more particularly the Couenant made in him which by the Word is promulged and offered vnto all and his Spirit maketh effectuall to as many as receiuing the same by faith make themselues worthy of it The which Couenant being distinguished by the Old which being of the Old Testament was called The promise of the New The Gospell Testament and the New as before hath beene declared the publication of the Old Testament in and through Christ to come was called b Acts 13. 32. Gal. 3. 17. The Promise when hee was exhibited and come indeed that worthy and welcome Message was termed c Acts 13. 32. Marke 1. 1. The Gospell or good newes and glad tydings But it is the glory of Christs administration whether in his owne person when hee was among vs or by his and by the power of his Spirit Seruants that the outward dispensing of the Word is accompanied with an inward working of the Spirit of both which parts his Propheticall Office standeth herein differing from all other Ministers who onely preach the Word set d Mat. 3. 11. on the outward Element e 1. Cor. 3. 6. plant and water but the whole blessing doth come from him for he teaching openeth mens mindes e Luke 24. 45. that they may vnderstand the Scriptures and bestoweth other graces which the Word bringeth forth euen in the wicked by a generall working of his Spirit as we are taught by the f Mat. 13. 24. Parable of the Sower and haue g Marke 6. 20. Herod and the h Iohn 5. 35. Iewes for an example It followeth to speake of the Church That which we he draweth men to that Profession call Church signifieth in i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greeke a select companie gathered called culled picked out from other men In English it hath the name deriued from that which in Greeke signifieth k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord because they belong to Christ the Lord and are separate to his Seruice be it by an inward whereof commeth the word Church or as the Northerne pronounce Kirk or an outward separation But the outward Church is it which wee are to beginne withall which is in generall the whole number of men professing Christ Concerning which take these few
required to the receiuing of them both to vnderstand what we doe through a true knowledge of our owne wretchednesse and of the Couenant of Grace in Christ to feele the fruit and the comfort which they bring and to desire and affect to be made partakers of it Great reuerence and attention in the receiuing of them by comparing the Signes and Spirituall things together Great thankefulnesse after to God for his mercies offered vnto vs in them All which being necessarie in the hearing of the Word is by so much the more necessarie here as God by them doth offer a greater grace and commeth more neere vnto vs wherefore the l 1. Co. 11. 28 29 Apostle saith Let a man examine himselfe and so eate of this Bread and drinke of this Cup for he that eateth and drinketh vnworthily eateth and drinketh condemnation to himselfe not making a difference of the Lords Body Fiftly Those that come vnto them not onely to the Lords Table but if they be of riper yeeres to the Sacrament of Baptisme are publikely to testifie their Faith and Repentance So we reade Mat. 3. 5. Then came forth to him Ierusalem and all Iudea and all the Countrie round about Iorden and were baptized of him in Iorden after they had confessed their sinnes And Acts 8. 36 37. As they went by the way they came to a certaine water and the EVNVCH said Lo here is water what hindereth that I should not bee baptized And PHILIP said If thou beleeuest with thy whole heart thou mayst Then hee answered I beleeue that Iesus Christ is that Sonne of God Then hee baptized him And this is the generall rule giuen concerning the Passeouer which was as the Supper of the Lord with vs. If m Exod. 12. 48. any Stranger soiourne among you that would celebrate the Passeouer of IEHOVAH let euerie Male of them be circumcised whereby he may testifie his consent in the same Faith and Religion with you and so let him come to celebrate it None vncircumcised shall eate thereof Sacraments differ from Sacrifices besides other differences maynly in nature for First Sacrifices were giuen offered and presented vnto God Sacraments are taken and receiued of God by the hand of the Ministers of his Word Secondly Sacrifices were Signes and Figures of good things n Heb. 10. 1. to come Thirdly Sacraments are Signes and Remembrances of good things alreadie come The next head is a holy Ministerie which Christ hath It followeth to speake of Ministeries and Graces Ministeries are publike Functions in the Church giuen to his Church o Ephes 4. 12. for the perfecting of his Saints for the building vp of his body for this power is deriued from Christ as from the Head and Lord of the Prophets as we reade Mat. 23. 34. Therefore behold I Christ p Luke 11. 49. the Wisdome of God as Luke hath it send vnto you Prophets and Wisemen Ephes 4. 11. Hee therefore himselfe Christ gaue some to be Apostles c. Mat. 16. 19. I will giue vnto thee the keyes of the Kingdome of Heauen And from him haue all the Ministers euery one since the World was fetched their authoritie By his Spirit it was that they spake as wee heard before out of q 1. Pet. 1. 11. Peter Wherefore Reuel 22. 6. hee is called The Lord God of the holy Prophets as may appeare if you compare that place with Reuel 1. 1â— The difference betweene his Ministerie and theirs standeth in these two things First That hee their Head and Lord executed all the parts of his Ministerie in another sort and with greater authoritie and power then any Minister before or after him Mat. 7. 28 29. and Marke 1. 22. They were astonied at his teaching for he taught them as one that had authority and not as the Scribes Secondly The Prophets and the Ministers whom hee sent spake from him and in his Name But hee speaketh from himselfe and in his owne name r Mat. 5. 2â— 28 32 34 39. I say vnto you Of these Ministeries many things might be spoken full Specially for preaching of great varietie and of deepe and difficult questions concerning their Calling Election Ordination The keyes of the Church committed into their hands Their power of binding and loosing and the whole Order and Gouernment of Gods House But I will leaue them all and hold me onely to that of Preaching and Administring of the Sacraments Preaching therefore is the worke of the Ministerie and of those whom God hath lawfully called to execute that publike Function in the Church for Å¿ Rom. 10. 15. How can they preach except they be sent So that the handling of the Word by any other that hath no calling for it how well soeuer hee handle the same and how truely soeuer hee expound it is not that preaching which Christ hath ordayned to bring men vnto saluation by Not that it is vnlawfull for priuate men to deale with the holy Scriptures and to open and expound the same so euery one keepe him within the bounds and lists of his Calling and looke what is fit for him according to the gifts and graces he hath receiued but that is of the Master in his Family and within his priuate walls This which we speake of is publike in the Congregation and in the Church of God The dutie of Preaching carryeth with it and hath as which includeth the dutie of offering the Churches Prayers it were inclosed in the nature and bowels thereof another dutie of offering the Churches Prayers which can neuer be separated from the dutie of Teaching Samuel ioyneth them together 1. Sam. 12. 23. Moreouer touching me God forbid that I should sinne against IEHOVAH in ceasing to pray for you yea I will instruct you in the good and right way And the whole Colledge of the Apostles Acts 6. 4. But we will alwayes continue in Prayer and in ministration of the Word Publike Prayer is for the Minister to offer vnto God the Prayers and Supplications of the Church that as in Preaching hee is the Mouth of God vnto his people so in Prayer hee is the peoples mouth vnto God for the Church or Congregation is the place of publike Prayer and if one list to doe it by himselfe hee hath his house to pray in but in the Church all are to attend the Minister which is in CHRISTS place vnto them And that which he one man doth offer well appeareth to be the Prayers of the Church by the peoples giuing of consent to that hee prayeth and saying Amen vnto it which appeareth to haue beene the laudable vse of the old Church Nehem. 8. 7. Where EZRA blessing IEHOVAH the great God all the people answered Amen Amen with lifting vp their hands and stooped and bowed downe themselues to IEHOVAH with their faces to the ground-ward The Primitiue Church in the Apostles time did retayne the same as appeareth 1. Cor. 14. 14 15 16 17. in that
the Bread and brake it and said Take eate This is my bodie which is broken for you By broken meaning the tearing brusing and tormenting both of his soule and bodie as it is also taken Esay 53. 5. which here he vttereth in the present time for the certainety of that which should anon follow The Wine powred out represented his Bloud trickling and streaming downe of all parts of him to the ground Matth. 26. 28. This is my bloud of the New Testament which is that is to say shall certainely and that anon be shed for many The Ministers deliuering of Bread Wine signifieth Gods giuing of Christ to all beleeuers our taking of Bread and Wine the apprehending of Christ by faith and applying him to our selues Matth. 26. 26 27 28. He gaue the Bread to his Disciples and said Take eat this is my Bodie Our eating and drinking of the Bread and Wine the continuance and increase in that holy vnion and fellowship which wee haue with him 1. Cor. 10. 16. The Cup of blessing which wee blesse is it not the Communion of the bloud of Christ The Bread which we breake is it not the Communion of the bodie of Christ Eating all of one Bread and drinking of one Cup signifieth the vnitie of Christs mysticall Bodie whereof wee are all members 1. Cor. 10. 17. Because it is one Bread wee that are many are one Bodie for wee all partake of one Bread And therefore it is also a Sacrament of loue for testification whereof the first times of the Church had their solemne Banquets which they called t Iude ver 12. Loue-feasts annexed to it till the same growing into abuse the Apostle by his authoritie did abolish them 1. Cor. 11. 20 21 22. But here ariseth a great and difficult question whether the Bread and Wine remaine after the consecration I say it doth for First it were else no Sacrament if there be no signe left of a thing signified Secondly It ouerthroweth the truth of CHRISTS humane nature to make it in many places at once to bee inuisible without colour or accidents All which must bee admitted if CHRISTS very flesh be there Thirdly It is contrarie to the expresse authoritie of the SCRIPTVRE which saith u Acts 3. 21. Heauen must contayne him till the time of the restoring of all things Fourthly If the bread be Christ then in the first Institution there were two Christs one that gaue the bread for that Christ himselfe did another that was giuen And as he which is Truth it selfe saith This is my body So he x Luke 22. 10. saith that the Cup is the New Testament which must needs be vnderstood figuratiuely for the Wine to bee a seale of the New Testament as Baptisme is called The new y Titus 3. 5. birth and washing z Acts 22. 16. of sinnes And the like is commonly to bee seene in the Old Testament as wee heard before of Circumcision and the Paschall Lambe which gaue occasion to our Sauiour Christ speaking by the same Spirit to vse the same course of figuratiue and borrowed speeches being oftentimes more lightsome then the other and better fitting the nature of a Sacrament and that neere coniunction which is betweene the signe the thing signified Christ himselfe being indeed and truely giuen in the Sacrament but spiritually by Faith not in a carnall or fleshly manner The forme which the Minister is here to vse is in deliuery of the Bread a 1. Cor. 11. 24. Take yee eat yee This is my Bodie which is giuen for you Doe this in remembrance of mee In deliuerie of the Cup b Mat. 26. 27 28 1. Cor. 11. 25. Drinke yee all of this for this is my bloud of the New Testament which is shed for many for the remission of sinnes Doe this as oft as yee shall drinke it in remembrance of me These are the The Papists dreame of fiue other Sacraments Matrimonie Orders Penance Confirmation and Extreme Vnction whereof Confirmation and Extreme Vnction are vtterly their owne inuentions without any warrant of the Word The other three haue foundation in the Word but not for any Sacraments for touching Matrimonie and Penance neither of them are Ceremonies but Matrimonie a morall dutie Penance as they call it the grace it selfe promised in the Gospell In Orders or Imposition of hands there is indeed a Ceremonie but neither common to the whole Church nor instituted for the assurance of our Reconciliation with God in Christ which is the end and the nature of all Sacraments The reason of the Papists to make Matrimonie a Sacrament for that the Apostle Ephes 5. 32. saith This is a great Mysterie which the old Interpreter translateth This is a great Sacrament is ridiculous for First Paul saith Mysterie onely And if as oft not onely as the word Mysterie is vsed but as the old Interpreter translateth the same Sacrament wee should forthwith haue a new Sacrament there would be no end of Sacraments Then the calling of the Gentiles must bee a Sacrament then the Will of God must be a Sacrament and many moe for so the old Interpreter translateth this word Ephes 1. 9. and 3. 9. and Colos 1. 27. Secondly Paul in that place to the Ephesians doth plainly expound himselfe vnder the name of Mysterie to comprehend not the coniunction of man and wife but the spirituall Coniunction which is betweene Christ and his Church To speake nothing how fond is it to make that a Sacrament which is the Ordinance of God not for his Church onely but for those which are without and which they themselues by their doctrine barre their holy Shauelings from two Sacraments and all the Sacraments that are of perpetuall vse in the Church of GOD for the strengthening of our Faith For first these are onely commanded Mat. 28. 19. Go baptize all Nations Mat. 26. 27 28. Take eate c. Drinke ye all of this Secondly By them all the graces of Regeneration are perfectly assured and sealed vp vnto vs. In Baptisme our first entrance and ingraffing into Christ In the Supper our continuāce growing vp in him And that is it that the Apostle meaneth when hee saith that by those two wee partake of whole Christ his Bodie and Spirit 1. Cor. 12. 13 14. By one Spirit we haue all beene baptized into one Bodie there is our incorporating and beene all made to drinke into one Spirit that quickeneth and keepeth life within vs there is the increase and growing vp in Christ Thirdly The same Sacraments haue beene in substance to all Gods people from the beginning of the World and neuer any more 1. Cor. 10. 1 2 3 4. Now I would not haue you ignorant Brethren that all our Fathers were vnder the Cloud and all passed thorow the Sea and all were baptized comming vnto MOSES with the Cloud and with the Sea And all did eat the same Spirituall meat and did all drinke the same Spirituall drinke
whilest they liued vpon the Earth can hee not immediately before sprinkle them with one iot of Knowledge asmuch Faith as the graine of a Mustard Seed and make them by the tip of the hand of the soule and as it were the fingers end to touch him whom they shall immediately haue the full fruition of Secondly The example of Iacob is very forceable for his and his brothers rushing together in the Wombe or dashing one against another Iacobs holding of Esau by the heele the Prophet y Hosh â—2 3. interpreteth to bee a kind of striuing with him for the Grace and Blessing Thirdly z Ier. 1. 5. Ieremie was sanctified before hee came out of the Wombe and a Luke 1. 15. Iohn the Baptist filled with the Holy Ghost being yet in his Mothers belly shall we thinke that in the Wombe they were in Christ and so sanctified one way and when they came to yeeres of vnderstanding by another Fourthly Forasmuch as there is but one way of ioyning vs to Christ when wee come to Heauen which is b 2. Cor. 5. 7. Sight whereunto our faith now is answerable being of the same nature and qualitie onely differing in the measure for faith is nothing else but to c Iohn 6. 40. 12. 44 45. see and to behold him I cannot make my selfe beleeue but the same way which serueth here for all the rest of Gods Elect especially being of such neere affinitie with that wee shall haue then and rather to bee termed a kinde of d 1. Cor. 13. 21. sight then a deuided member from it doth serue for children also that as there is but one life e Iohn 5. 24. 6. 47. begunne here and perfected in Heauen so there should bee but one line to leade vnto it namely the light of the minde to see and behold Christ now in a Looking-glasse hereafter face to face Fiftly Of any other way or meanes for Infants to come by Righteousnesse or Saluation but by beleeuing the condition of the Couenant of Grace as doing is of the Couenant of workes the Scripture so farre as I can learne speaketh not a Word but to the contrarie giueth generall and vniuersall rules without any incling of exception as Iohn 17. 3. This is life euerlasting to know thee the onely true God and him whom thou hast sent Iesus Christ Therefore some sparke of knowledge cannot bee denyed to these who hauing the Sonne f 1. Ioh. 5. 11 12 in whom this life is must needes bee confessed to haue euerlasting life Againe Iohn 6. our Sauiour defining first what it is to come to him g Iohn 6. 35. He that commeth to me shall not hunger and hee that beleeueth in me shall not thirst immediately addeth h Verse 37. Whatsoeuer the Father giueth mee meaning all those whom God in his euerlasting counsell hath appointed to be Christs shall come vnto mee or beleeue in mee The opposition that is made Gal. 3. 22. The Scripture hath shut vp all things that is all men and whatsoeuer is of and in man vnder sinne that the promise by Faith in Iesus Christ might be giuen to those that beleeue proueth that Faith which is the remedie must needs bee as generall as the disease that spreads ouer all So the similitude which our Sauiour doth inforce Iohn 3. 14. As MOSES lift vp the Serpent in the Wildernesse so must the Sonne of man bee lift vp that euery one which beleeueth in him should not perish but haue euerlasting life The brazen Serpent was figure of Christ and as none were holpen by the Serpent but those that looked vpon it No more doth any vertue come from Christ but to those that beleeue in him Lastly i Gal 3. 7. Those that are of Faith they are the sonnes of ABRAHAM for k Rom. 4. 16. to all his seed the promise is firme by Faith and his title is l Rom. 4. 11. The father of the faithfull But the Scripture maketh him m Rom. 4. 16. the father of vs all and that all n Rom. 9. 8. the children of the promise that is the whole number of Gods Elect for of that primarie cause of our saluation Gods holy Election Paul there disputeth are reckoned in his seed for since the cause why wee are said the seed of Abraham is o Gen. 22. 18. Gal. 3. 16. signed to be for the interest we haue in that blessed seed in whom Abraham and all his posteritie are partakers of the heauenly Inheritance To exclude Infants from being Abrahams seed were as much as to barre them from hauing part in Christ whereupon it followeth and so the Apostle doth conclude Gal. 3. 8 13 14. that in the same manner as he obtayned the blessing which was by Faith so doe all Nations of the World Iewes and Gentiles and euery particular person all and as many as lay vnder the curse before But of this enough we come vnto the causes Faith commeth not from our selues it commeth from the Holy Ghost and is the speciall worke of the Spirit of Christs a may appeare by the Prayer of the Apostles Lord p Luke 17. 5. increase our faith and by him that said q Marke 9. 24 I beleeue Lord helpe my vnbeliefe This worke of the Spirit making vs so to beleeue is termed A drawing of vs to Christ Iohn 6. 4. Cant. 1. 3. A Calling Rom. 8. 30. but in a more strict signification then the calling spoken of before and many wayes differing from it for That is but a Calling to the Profession of Christ and therefore outward and externall onely This to the participation and enioying of Christ himselfe and therefore a true and effectuall Calling That but to the visible Church This to be a member of the true Catholike and inuisible Church of God The cause that moueth God to bestow this gift of Faith vpon vs is his owne speciall Grace and the good pleasure of his Will So saith the Apostle Phil. 1. 29. To you it is freely giuen to beleeue in Christ and Acts 28. 27. Hee did much helpe them that had beleeued through Grace We come therefore to apprehend Christ onely because through his Grace and Goodnesse wee are apprehended of him wrought ordinarily by preaching The onely instrument that God vseth ordinarily to beget faith is the preaching of the Word as the r Ro. 10. 14 17. Apostle saith How can they beleeue in him of whom they haue not heard and how can they heare without a Preacher concluding Therefore Faith is by hearing and hearing by the Word or Ordinance of God And Å¿ 1. Cor. 1. 21. againe Because in the wisdome of God this Frame and Gouernment of the World wherein the wisdome of God shineth so cleerely the World yet by that Wisdome knew not God it pleased God by the foolishnesse of preaching to saue those that beleeue as in another t Rom. 1. 16. place he saith
more watchfull in time to come and more to wrestle with our owne soules against the temptations of sinne Secondly Heereby wee haue more plentifull matter and arguments ministred vnto vs to confirme our selues in Gods Mercies and to reach and instruct others which vse our g Luke 22. 32. Sauiour noteth in the Apostasie of Peter Thou when thou art conuerted strengthen thy Brethren And Dauid h Psal 51. 14. in the one and fiftieth Psalme professeth that when God shall bee mercifull to his sinnes and restore vnto him the ioy of his Saluation then saith hee I will teach transgressours thy wayes and sinners shall be conuerted vnto thee The third consequence is a heape and multitude of and in the assurance whereof spirituall Graces wrought in our hearts by the Holy Ghost First Assurance of the loue of God in Christ sealed vp in our consciences by the testimonie of the Spirit for the i Rom 8. 16. Spirit beareth record to our spirits that we are the sonnes of God I am k Rom. 8. 38 39 perswaded saith the same Apostle vsing a word that secretly importeth a perswasion wrought by the Holy Ghost through the Ministerie of the Word that nothing shall separate me from the loue of God in Christ Secondly Peace of conscience we haue peace of conscience and Ioy in the Holy Ghost Thirdly Ioy in the Holy Ghost procceding from the testimonie of a good conscience as the Apostle teacheth 1. Cor. 2. 12. For this is our reioycing the testimonie of our conscience The same Apostle Rom. 14. 17. coupleth these two together as speciall fruites of the Righteousnesse wee haue in Christ The Kingdome of God is not meate and drinke but Righteousnesse and Peace and Ioy in the Holy Ghost Secondly in that we are made neere vnto him To come to the second of those generall heads wherin our happinesse heere standeth wee l Ephes 2. 13. which before were farre off are brought neere vnto God in Christ and m Ephes 2. 19. therefore are no more Strangers and Forainers but Citizens with the Saints and of the houshold of GOD. From whence another excellent fauour commeth that and haue continuall accesse with boldnesse into his presence wee haue continuall accesse vnto the Throne of grace and entrance with boldnesse into his presence as the Apostle teacheth Ephes 3. 12. In whome wee haue boldnesse and accesse with confidence through Faith in him And againe n Ephes 2. 15. By him we both Gentiles aswell as Iewes haue accesse through one Spirit vnto the Father For this and the rest that went before that place is verie singular Rom. 5. 1 2 5. Being iustified by Faith wee haue peace with God through Iesus Christ our Lord by whom also we haue accesse through Faith into this Grace wherein we stand and reioyce vnder the hope of the Glorie of God for the loue of God is shed in our hearts by the Holy Ghost that is giuen vnto vs whereas you see all are comprehended The third is our Soueraigntie renewed which you Thirdly in our former Soueraigntie and power ouer the creatures may consider in these three steps or degrees First Wee are restored to that Soueraigntie that once we had ouer all the Creatures of God which the o Psal 8. 5 6 7 8 9. Psalmist first and after him and out of him the p Heb. 2. 6 7 8 Apostle to the Hebrewes layeth foorth at large in the person of Christ by whom wee haue this benefit What is man that thou doest remember him or the sonne of man that thou visitest him for whose sake thou hast made him that is to say Christ a little lower then the Angels yet hauing vndergone death for our sakes thou hast raysed him vp againe and with glorie and honour hast thou crowned him and set him Christ our Head and vs in him ouer the workes of thine hands All things hast thou made subiect vnder his feet Sheepe and Oxen all of them and also the Beasts of the Field the Fowles of the Ayre and the Fishes of the Sea All which in Christ we see now accomplished in vs his members it being yet vnseene shall then become manifest when we with him shall be made perfect as the q Verse 8 9. Apostle there declareth Whereof followeth Christian libertie whereof commeth free libertie of vsing them all The Papists doctrine of Deuils forbidding flesh vpon certaine dayes in things indifferent By Christian libertie I meane that we may now lawfully and with a good conscience vse all the Creatures of God to our comfort not onely for necessitie but for Christian delight 1. Corinthians 9. 1. Am I not free This hath not beene alwayes so from the beginning it pleased God to make some restraints till the fulnesse of time came that by degrees this libertie might bee made knowne vnto the Church First Before the giuing of the Law in some few things and peraduenture for I speak heere but of things for common vse not of the Seruice of God onely that one of forbidding to eat bloud Gen. 9. 4. whereas otherwise r Gen. 9. 3. all meates were lawfull Secondly After that more plentifully and aboundantly in the Iewish Pedagogie when many meats drinks and other things were barred them The libertie then which we haue by Christ take from the Apostles words I know and am perswaded in the Lord Iesus that nothing is prophane Rom. 14. 14. And againe Euery Creature of God is good and none to bee reiect if it be taken with Thankesgiuing 1. Tim. 4. 3. Not that it is lawfull for vs to take so great a libertie herein as though we needed to respect no other but our selues wee must respect the infirmities of our weake Brethren that our libertie bee not vsed as a snare to intrap others and so make them to offend but to edifie and build vp their conscience whereof the Apostle many times taketh vs out the Lesson both by his owne practice and commandement 1. Cor. 9. 19. Being free from all I made my selfe a seruant vnto all that I might gaine many c. 1. Cor. 10. 23 24. All things are lawfull for me but all things are not expedient All things are lawfull for me but all things doe not edifie Let no man seeke his owne things but euery one another mans And againe Å¿ Verse 32 33. Be without offence to Iewes and Gentiles and to the Church of God Euen as I in all things please all men not seeking mine owne profit but the profit of many that they may be saued Rom. 14 13 c. Let vs not therefore iudge one another but this rather iudge not to lay a stumbling blocke before thy Brother or an offence Destroy not him by thy meate for whom Christ dyed Let not therefore your good so calling that libertie which Christ hath purchased for vs be euill spoken of Let vs therefore follow after the things of peace